The vsurers plea answered In a sermon preached at Southampton the 18. day of Iuly, being Thursday, and their lecture day, 1633. By Roger Turner Mr. of Arts, and minister of Gods Word neere Southampton.
THE VSVRERS PLEA ANSWERED. MATH. 25.27. Thou oughtest therefore to have put my money to the Exchangers, that when J had come, J might have had my owne with Ʋsury.
THE VSVRERS PLEA ANSWERED. MATH. 25.27. Thou Ought Therefore to have put my money to the Exchangers, that when J had come, J might have had my own with Ʋsury.
this will more easily appeare if wee observe but the scope and drift of this parable, which I will but touch, that so it may appeare how farre they are mistaken, who make this Text a foundation whereon to ground the lawfulnesse of Vsury. The Parable begins thus;
this will more Easily appear if we observe but the scope and drift of this parable, which I will but touch, that so it may appear how Far they Are mistaken, who make this Text a Foundation whereon to ground the lawfulness of Usury. The Parable begins thus;
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The Kingdome of heaven is like unto a man who going into a farre Country called his servants and delivered them his goods, to one he gave five tallents, to another two, to a third one, to each man according to his ability, prudence,
The Kingdom of heaven is like unto a man who going into a Far Country called his Servants and Delivered them his goods, to one he gave five Talents, to Another two, to a third one, to each man according to his ability, prudence,
but he that received one, fearing that if he should have imployed his tallent, instead of gaine hee might reape some detriment or losse, hee therefore digs and hides his talent in the earth, thinking that he had done sufficiently if he restored his money whole to his Master as he received it.
but he that received one, fearing that if he should have employed his talent, instead of gain he might reap Some detriment or loss, he Therefore digs and hides his talon in the earth, thinking that he had done sufficiently if he restored his money Whole to his Master as he received it.
the first that by the well imployment of his five tallents had gained five more, is entertained by his Master both with praise and reward; so likewise the second;
the First that by the well employment of his five Talents had gained five more, is entertained by his Master both with praise and reward; so likewise the second;
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Now for the explication hereof, by a certaine man here is meant our blessed Savior, by going into a far country is meant his departure from earth to heaven, where hee now sits at the right hand of his Father, till he shall returne unto judgement, he called his servants, that is, us Christians into his Church, to us be hath delivered his goods i. e. gifts and blessings both corporall and spirituall,
Now for the explication hereof, by a certain man Here is meant our blessed Saviour, by going into a Far country is meant his departure from earth to heaven, where he now sits At the right hand of his Father, till he shall return unto judgement, he called his Servants, that is, us Christians into his Church, to us be hath Delivered his goods i. e. Gifts and blessings both corporal and spiritual,
and so are every day made richer in good workes, and they are compared to the evill and slothfull servant, who having received many great and singular gifts from God, doe as it were fold them up in a Napkin, bury them in the earth,
and so Are every day made Richer in good works, and they Are compared to the evil and slothful servant, who having received many great and singular Gifts from God, do as it were fold them up in a Napkin, bury them in the earth,
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for in the interpretation of S. Hierome, he is said to hide and bury his tallent in the earth, who savouring of nothing but earthly things, gives himselfe over to the pleasures of this life, neglects the Commandements of God,
for in the Interpretation of S. Jerome, he is said to hide and bury his talent in the earth, who savouring of nothing but earthly things, gives himself over to the pleasures of this life, neglects the commandments of God,
Concerning the tallent, there are diverse interpretations thereof, some by the five tallents, understand the gift of the five senses, by the two tallents knowledge and memory;
Concerning the talent, there Are diverse interpretations thereof, Some by the five Talents, understand the gift of the five Senses, by the two Talents knowledge and memory;
by one, reason whereby men are distinguisht from beasts; others by the tallent understand the Word of God heard and taught; others the gift of faith; others the gift of teaching;
by one, reason whereby men Are distinguished from beasts; Others by the talent understand the Word of God herd and taught; Others the gift of faith; Others the gift of teaching;
the word in the originall is NONLATINALPHABET, Tablemates, they were called Campsores or Foeneratores Exchangers, men that did either exchange great summes of money and so gained thereby,
the word in the original is, Tablemates, they were called Campsores or Moneylenders Exchangers, men that did either exchange great sums of money and so gained thereby,
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Therefore the Master saith to the evill and slothfull servant, thou oughtest to have given my mony to the Exchangers, where there might have beene gaine without danger.
Therefore the Master Says to the evil and slothful servant, thou Ought too have given my money to the Exchangers, where there might have been gain without danger.
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Shall any man therefore make this Text a plea to justifie him in the practise of Vsury? as well may we prove the lawfulnesse of injustice from that Parable of the theevish Steward;
Shall any man Therefore make this Text a plea to justify him in the practice of Usury? as well may we prove the lawfulness of injustice from that Parable of the thievish Steward;
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But because this Text hath been urged by some to prove the lawfulnesse thereof, and that I have so oportunely met with this sinne so frequently practised, so seldome preacht against;
But Because this Text hath been urged by Some to prove the lawfulness thereof, and that I have so opportunely met with this sin so frequently practised, so seldom preached against;
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nay, some that should tell Iudah of this fault, and Israel of this transgression, are such as the Prophet Esaiah speakes of, where the Prophet is very bitter, men looking after their owne wayes, every one for his owne advantage,
nay, Some that should tell Iudah of this fault, and Israel of this Transgression, Are such as the Prophet Isaiah speaks of, where the Prophet is very bitter, men looking After their own ways, every one for his own advantage,
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nor Iewes enough, and when answer was made that of all these there were rather too great a plenty than any scarcity at all, he replyed, that if there were Schollers enough, there would not be so many double and treble beneficed men as there are;
nor Iewes enough, and when answer was made that of all these there were rather too great a plenty than any scarcity At all, he replied, that if there were Scholars enough, there would not be so many double and triple beneficed men as there Are;
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for lending onely is mentall and intentionall Vsury, so the imposing, or by covenant afore-hand agreeing for increase above the principall is actuall Vsury, which is cleane opposite unto Gods Word,
for lending only is mental and intentional Usury, so the imposing, or by Covenant aforehand agreeing for increase above the principal is actual Usury, which is clean opposite unto God's Word,
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and may very fitly bee termed biting lucre, so the Hebrewes termes it NONLATINALPHABET, which comes from the root NONLATINALPHABET, which signifies to bite,
and may very fitly be termed biting lucre, so the Hebrews terms it, which comes from the root, which signifies to bite,
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and 'tis no ordinary biting, but 'tis usually taken for the biting of Serpents, so the word is used NONLATINALPHABET when the Serpent had bitten a man,
and it's no ordinary biting, but it's usually taken for the biting of Serpents, so the word is used when the Serpent had bitten a man,
now this kind of Vsury, positive Lawes doe not onely restraine but not allow, and the Law of God doth every where condeme, in the 22 of Exod. 25. Levit. 25.36, 37. the words are perspicuous and plaine to every mans capacity.
now this kind of Usury, positive Laws do not only restrain but not allow, and the Law of God does every where condeme, in the 22 of Exod 25. Levit. 25.36, 37. the words Are perspicuous and plain to every men capacity.
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yet covetousnesse here Nodum in hoc scirpo quaesivit hath found out a two-fold evasion to shunne this precept, the first exception is verball drawne from the etymology of the word;
yet covetousness Here Nodum in hoc scirpo quaesivit hath found out a twofold evasion to shun this precept, the First exception is verbal drawn from the etymology of the word;
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but first tis to be observed, that it is a true and an ancient saying in the Schooles, NONLATINALPHABET, the derivation of words is but a false witnesse,
but First this to be observed, that it is a true and an ancient saying in the Schools,, the derivation of words is but a false witness,
and againe, this answer will not suffice, for there is no Vsury but bites more or lesse, some like the morning Wolfe greedy of his prey, fastens the teeth more deepely,
and again, this answer will not suffice, for there is no Usury but bites more or less, Some like the morning Wolf greedy of his prey, fastens the teeth more deeply,
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yet in the 23. of Deut. 19. there is an absolute law without any relation at all to the poore man, thou shalt not give to Vsury to thy Brother, usury of money, usury of meale, usury of any thing that is put to usury;
yet in the 23. of Deuteronomy 19. there is an absolute law without any Relation At all to the poor man, thou shalt not give to Usury to thy Brother, Usury of money, Usury of meal, Usury of any thing that is put to Usury;
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and for the hardnesse of their hearts, as our Saviour speakes of their other practises but wee that live in the glorious Sunne-shine of the Gospel, ought to account every man our Neighbour and our Brother.
and for the hardness of their hearts, as our Saviour speaks of their other practises but we that live in the glorious Sunshine of the Gospel, ought to account every man our Neighbour and our Brother.
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But to proceed, because the Law forbids taking Vsury of the poore man, doth it therefore permit taking Vsury of the rich? this can neither bee good consequence nor good Divinity, let mee paralel this place with some other places of Scripture;
But to proceed, Because the Law forbids taking Usury of the poor man, does it Therefore permit taking Usury of the rich? this can neither be good consequence nor good Divinity, let me parallel this place with Some other places of Scripture;
or her that hath a husband? The Law sayes, Cursed is he that maketh the blind goe out of his way, doth it therefore permit not to shew the way to him that can see? The Law provides that the hired servant if hee be needy and poore shall not bee oppressed,
or her that hath a husband? The Law Says, Cursed is he that makes the blind go out of his Way, does it Therefore permit not to show the Way to him that can see? The Law provides that the hired servant if he be needy and poor shall not be oppressed,
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shall we therefore conclude, that if hee be not needy and poore, hee shall be deprived thereof? But to come a little neerer I would gladly know the reason, seeing it is unlawfull to lend money upon usury to the poore,
shall we Therefore conclude, that if he be not needy and poor, he shall be deprived thereof? But to come a little nearer I would gladly know the reason, seeing it is unlawful to lend money upon Usury to the poor,
why should it be lawfull to the rich? is it because his bagges are fuller, he may better spare it without prejudice or detriment? and is not this to plead the case of the Theefe, may not the same reason serve for the Theefe as for the Vsurer, the Theefe may say thus with himselfe, this is a poore man and to be pittied,
why should it be lawful to the rich? is it Because his bags Are fuller, he may better spare it without prejudice or detriment? and is not this to plead the case of the Thief, may not the same reason serve for the Thief as for the Usurer, the Thief may say thus with himself, this is a poor man and to be pitied,
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and if you reade the Scriptures (which is alwaies wont to admire Saul amongst the Prophets) you shall finde a very severe and heavy taxation of this sinne, read but where you shall find this sinne to use the words of a Father NONLATINALPHABET, the holy Prophet reckons it in the very midst of most abominable sinnes, upon the committing of one of which, death followes,
and if you read the Scriptures (which is always wont to admire Saul among the prophets) you shall find a very severe and heavy taxation of this sin, read but where you shall find this sin to use the words of a Father, the holy Prophet reckons it in the very midst of most abominable Sins, upon the committing of one of which, death follows,
as vers. 13. or hath given forth upon usury, or hath taken increase shall he live? and 'tis answered in the very next words, Hee shall not live, hee shall dye the death,
as vers. 13. or hath given forth upon Usury, or hath taken increase shall he live? and it's answered in the very next words, He shall not live, he shall die the death,
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Saint Paul doth very aptly explaine that generall rule and true meaning of all lawfull contracts NONLATINALPHABET, that there may be equality (saith he) which was by the very heathens themselves called the fountaine of Iustice;
Saint Paul does very aptly explain that general Rule and true meaning of all lawful contracts, that there may be equality (Says he) which was by the very Heathens themselves called the fountain of justice;
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That equality or proportion of minde our Saviour (the best interpreter of his Fathers will) hath placed in this that whatsoever wee would that men should doe unto us,
That equality or proportion of mind our Saviour (the best interpreter of his Father's will) hath placed in this that whatsoever we would that men should do unto us,
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Now marke, there is none (I presume) that desires to have the yoke of Vsury laid on his necke, no not so much as toothlesse Vsury (as they tearme it) but rather none than any at all.
Now mark, there is none (I presume) that Desires to have the yoke of Usury laid on his neck, no not so much as toothless Usury (as they term it) but rather none than any At all.
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why then should he beare the perill of thy principall, which is none of his? This is a nice quiddity or Schoole-tricke, but the equity of Gods owne Law, the borrower shall not make it good,
why then should he bear the peril of thy principal, which is none of his? This is a Nicaenae quiddity or School-trick, but the equity of God's own Law, the borrower shall not make it good,
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yet the equity of Gods Law binds that if it appeare to miscarry without the fault of the owner, the borrower shall not make it good, because it came for hire.
yet the equity of God's Law binds that if it appear to miscarry without the fault of the owner, the borrower shall not make it good, Because it Come for hire.
So you see here is no equity, the Vsurer receives great gaine without labour, cleere gaine without cost, certaine gaine without perill, out of the industry, the charges, the meere uncertainties of the borrower, a cleanely Alchymist that can extract much silver and wast nothing in smoake, these are the Kine of Bashan, that feede upon the Commons.
So you see Here is no equity, the Usurer receives great gain without labour, clear gain without cost, certain gain without peril, out of the industry, the charges, the mere uncertainties of the borrower, a cleanly Alchemist that can extract much silver and wast nothing in smoke, these Are the Kine of Bashan, that feed upon the Commons.
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As Nature teacheth men to doe that which is seemly, kind, and naturall, so Religion teacheth Christians in all their affaires, to depend upon Gods providence,
As Nature Teaches men to do that which is seemly, kind, and natural, so Religion Teaches Christians in all their affairs, to depend upon God's providence,
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so it ought to be, and so it is in all professions except Vsury, Nullum de Deo hominum genus pejus sentiunt quam Danistarum, of all sort of men, the Vsurer thinkes worst of God,
so it ought to be, and so it is in all professions except Usury, Nullum de God hominum genus Worse sentiunt quam Danistarum, of all sort of men, the Usurer thinks worst of God,
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The Husbandman lookes up to the clouds, and prayes for seasonable weather; the Merchant observes the wind, and prayes God to deliver him from tempest and wracke;
The Husbandman looks up to the Clouds, and prays for seasonable weather; the Merchant observes the wind, and prays God to deliver him from tempest and wrack;
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onely the Mony-monger hath least need of all other men to say his prayers, bee it wet or dry, bee it tempest or calme, let the wind blow East, West, North, or South;
only the Money-monger hath least need of all other men to say his Prayers, be it wet or dry, be it tempest or Cam, let the wind blow East, West, North, or South;
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nay the Sabbath shall not be omitted, the red letter is as good for his purpose as the blacke, to helpe make up the number of daies, of weekes, of moneths,
nay the Sabbath shall not be omitted, the read Letter is as good for his purpose as the black, to help make up the number of days, of weeks, of months,
and if wee reverence the judgement of reverend men both for their learning and sanctimony of life, they ought to be a great motive to sway our judgements herein;
and if we Reverence the judgement of reverend men both for their learning and sanctimony of life, they ought to be a great motive to sway our Judgments herein;
as if their spirits were moved and stirred in them more than ordinarily. So likewise the Church assembled in Counsells, have flatly decreed against it;
as if their spirits were moved and stirred in them more than ordinarily. So likewise the Church assembled in Counsels, have flatly decreed against it;
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because the eye is tender, as the conscience of every Christian ought to be, but if the inhabitants of the Regions of darkenesse that never saw the sun-shine of revealed truth, shall notwithstanding discerne Vsury to be inordinate and vitious, doubtlesse then 'tis no Moat;
Because the eye is tender, as the conscience of every Christian ought to be, but if the inhabitants of the Regions of darkness that never saw the sunshine of revealed truth, shall notwithstanding discern Usury to be inordinate and vicious, doubtless then it's no Moat;
Cato makes it twice as bad as theft, and equals it with murder• Quid foenerari? quid hominem occidere? ( Seneca in his 7. booke De Benef. ) Quid foenus & Kalendarium & Vsura nisi humanae cupiditates extra naturam quaesita nomina;
Cato makes it twice as bad as theft, and equals it with murder• Quid foenerari? quid hominem occidere? (Senecca in his 7. book De Beneficence) Quid Foenus & Kalendarium & Usura nisi humanae cupiditates extra naturam quaesita nomina;
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and the primitive signification of NONLATINALPHABET is birth, next it signifies the issue it selfe, as the first-borne is called NONLATINALPHABET and according to these two significations, some have given a double reason of this name, Graeci appellarunt Vsuras NONLATINALPHABET eo quod dolores partus animae debitoris excitare videantur, the Grecians call Vsury by a name which signifies birth,
and the primitive signification of is birth, next it signifies the issue it self, as the firstborn is called and according to these two significations, Some have given a double reason of this name, Greeks appellarunt Vsuras eo quod Dolores partus Spirits debitoris excitare videantur, the Greeks call Usury by a name which signifies birth,
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and borrowers, the onely mothers to bring forth this unnaturall brood of Vsury, unnaturall even as the brood of Vipers, which eate thorow the entralls of their mother;
and borrowers, the only mother's to bring forth this unnatural brood of Usury, unnatural even as the brood of Vipers, which eat thorough the enthralls of their mother;
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And Saint Chrysostome sayes that mony thus lent, is like the biting of the Serpent, called Aspis, for he that is stung by that Serpent feeleth a kind of pleasant itch, whereby he falls asleepe,
And Saint Chrysostom Says that money thus lent, is like the biting of the Serpent, called Aspis, for he that is stung by that Serpent feeleth a kind of pleasant itch, whereby he falls asleep,
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and through the pleasantnesse of his sleepe dyes in pleasure, for then the poison by little and little, disperseth it selfe through ali the parts of the body;
and through the pleasantness of his sleep dies in pleasure, for then the poison by little and little, disperses it self through ali the parts of the body;
so after a man hath once taken up mony upon Vsury, and lives pleasantly therewith for a time, at length the Vsury so pierceth through his whole estate, that neither lands nor livings are able to pay his debts.
so After a man hath once taken up money upon Usury, and lives pleasantly therewith for a time, At length the Usury so pierces through his Whole estate, that neither Lands nor livings Are able to pay his debts.
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Many men now adayes make a faire shew with other mens mony thus borrowed, but if every Bird should fetch his feather, would be as naked as Aesops Crow,
Many men now adays make a fair show with other men's money thus borrowed, but if every Bird should fetch his feather, would be as naked as Aesops Crow,
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the Merchant and Trades-man, upon their adventures, skill, and industry; the Husband-man and Grasier, upon the increase of the earth, and breed of Cattell;
the Merchant and Tradesman, upon their adventures, skill, and industry; the Husbandman and Grazier, upon the increase of the earth, and breed of Cattle;
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and is not this unnaturall? Surely it hath but small resemblance to that naturall increase, which the God of nature hath established, as most innocent amongst men;
and is not this unnatural? Surely it hath but small resemblance to that natural increase, which the God of nature hath established, as most innocent among men;
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as the Poet sayes Hinc Vsura vorax avidum { que } in pectore foenus, and brings men to strange extremities, as it did poore Strepsiades (whose estate was ship-wrackt by fraighting with Vsury) that could devise no better shift than to a hire a Witch to pull the Moone out of Heaven, that the Vsurers moneths might never come about.
as the Poet Says Hinc Usura vorax avidum { que } in pectore Foenus, and brings men to strange extremities, as it did poor Strepsiades (whose estate was shipwrecked by freighting with Usury) that could devise no better shift than to a hire a Witch to pull the Moon out of Heaven, that the Usurers months might never come about.
the ancient Romans, seeing the mischiefe of Vsury, would tollerate but their Foenus unciarium, one in the hundred (as Cornelius Tacitus relates) and whosoever exceeded that, should bee punished foure-fold;
the ancient Roman, seeing the mischief of Usury, would tolerate but their Foenus unciarium, one in the hundred (as Cornelius Tacitus relates) and whosoever exceeded that, should be punished fourfold;
and ascribes the miseries of the Iewes to this sinne of Vsury. So carefull have Governours ever beene amongst Heathen and Barbarians to suppresse this Monster;
and ascribes the misery's of the Iewes to this sin of Usury. So careful have Governors ever been among Heathen and Barbarians to suppress this Monster;
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for what Country hath Vsury ever beene suffered in, which in time hath not rued the same? Cicily was in great bondage by it, till Cato set it at liberty;
for what Country hath Usury ever been suffered in, which in time hath not rued the same? Sicily was in great bondage by it, till Cato Set it At liberty;
Considering the nature of these, we may not unfitly compare Vsurers unto them, for as these flies did sucke out the Egyptians blood, by byting and stinging,
Considering the nature of these, we may not unfitly compare Usurers unto them, for as these flies did suck out the egyptians blood, by biting and stinging,
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how can be stand environed with such a cloud of witnesses, or justifie himselfe against the day of triall? Yet few men there are in these dayes that have any remorse or touch of conscience for this sinne, their consciences are caute rized as with a hot iron, there is such a thicke skin growne over their hearts, that they will hardly be circumcized in this point,
how can be stand environed with such a cloud of Witnesses, or justify himself against the day of trial? Yet few men there Are in these days that have any remorse or touch of conscience for this sin, their Consciences Are caute rized as with a hight iron, there is such a thick skin grown over their hearts, that they will hardly be Circumcised in this point,
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If it be so hainous a sinne to take Vsury as you make it (say some) what shall become of such and such, who (I am sure) have as good soules to God as I? pray God I have no greater sinne to answer for than this,
If it be so heinous a sin to take Usury as you make it (say Some) what shall become of such and such, who (I am sure) have as good Souls to God as I? pray God I have no greater sin to answer for than this,
but did that mitigate Gods wrath toward them of inferiour rancke? no, Divine justice required that they who were drawn into the same fault, should be enwrapped in the same condemnation:
but did that mitigate God's wrath towards them of inferior rank? no, Divine Justice required that they who were drawn into the same fault, should be enwrapped in the same condemnation:
if any man therefore through ignorance hath beene drawne to the practise• •f this sinne? (and I perswade my selfe did some know how dangerous a practise Vsury is, they would never venter their soules upon it) let such as they tender their owne soules, take notice how this of ignorance will not excuse,
if any man Therefore through ignorance hath been drawn to the practise• •f this sin? (and I persuade my self did Some know how dangerous a practice Usury is, they would never venture their Souls upon it) let such as they tender their own Souls, take notice how this of ignorance will not excuse,
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If any man therefore shall take you aside, as Peter did Christ, to favour your dealing herein, suspect that whispering to savour not the things which bee of God,
If any man Therefore shall take you aside, as Peter did christ, to favour your dealing herein, suspect that whispering to savour not the things which bee of God,
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even God in his holy habitation (as the Prophet David speakes.) Yea, God would worke a Miracle, rather than the poore Widow of the sonne of the Prophets, with her two fatherlesse children, should want.
even God in his holy habitation (as the Prophet David speaks.) Yea, God would work a Miracle, rather than the poor Widow of the son of the prophets, with her two fatherless children, should want.
and shall these, by Vsurie, withdraw themselves out of his fatherly providence? Shall these be secured by Vsurious Contracts, against the Act of God himselfe? Certainely, God will take it more unkindly at their hands than at any other.
and shall these, by Usury, withdraw themselves out of his fatherly providence? Shall these be secured by Usurious Contracts, against the Act of God himself? Certainly, God will take it more unkindly At their hands than At any other.
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The World thinkes Vsurie the best and safest way for Orphants and Widowes, because it doth secure them most from all casualties which may fall vpon their estates by any act, eyther of God or man:
The World thinks Usury the best and Safest Way for Orphans and Widows, Because it does secure them most from all casualties which may fallen upon their estates by any act, either of God or man:
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And doubtlesse, if Almightie God had thought it fit to have tolerated Vsurie in these persons, he might as easily have mentioned the same, as hee doth the toleration of lending to strangers.
And doubtless, if Almighty God had Thought it fit to have tolerated Usury in these Persons, he might as Easily have mentioned the same, as he does the toleration of lending to Strangers.
But it was so farre from his meaning, that in the very same place where hee makes a Law for the safegard of Orphants and Widowes, presently upon it is annexed the Law against Vsurie.
But it was so Far from his meaning, that in the very same place where he makes a Law for the safeguard of Orphans and Widows, presently upon it is annexed the Law against Usury.
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And shall these two Ages (which of all other ought to be most heavenly, the one for innocencie, the other for devotion) be stayned with Vsurie? Christ is Alpha and Omega unto us, the first and the last, the beginning and the end:
And shall these two Ages (which of all other ought to be most heavenly, the one for innocence, the other for devotion) be stained with Usury? christ is Alpha and Omega unto us, the First and the last, the beginning and the end:
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And shall the Alpha of our Nonage, and the Omega of our Dotage, be dedicated to Vsurie? Christ calls himselfe by the name of a Letter, the first Letter in the Alphabet, that children may learne Christ so soone as they are able to know their Letters:
And shall the Alpha of our Nonage, and the Omega of our Dotage, be dedicated to Usury? christ calls himself by the name of a letter, the First letter in the Alphabet, that children may Learn christ so soon as they Are able to know their Letters:
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And as for Widowes that professe themselves now in their latter age, to leave the World, to betake themselves to God, to be so married unto their onely Husband, Christ,
And as for Widows that profess themselves now in their latter age, to leave the World, to betake themselves to God, to be so married unto their only Husband, christ,
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and when they gaine eight in the Hundred, the Borrowers must gaine a great deale more cleare, besides many Charges and Duties to be payd out of their Gaine:
and when they gain eight in the Hundred, the Borrowers must gain a great deal more clear, beside many Charges and Duties to be paid out of their Gain:
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And how doe these Widowes know who is opprest or bitten by this Gaine? Let such then be troubled in Conscience for this sinne; Mordeat hic ut moriatur illic:
And how do these Widows know who is oppressed or bitten by this Gain? Let such then be troubled in Conscience for this sin; Cordeat hic ut moriatur illic:
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when they should be most dedicated to Devotion? The unjust Steward when hee was to give over his Stewardship, (and so must old men shortly doe) hee consults with himselfe what to doe;
when they should be most dedicated to Devotion? The unjust Steward when he was to give over his Stewardship, (and so must old men shortly do) he consults with himself what to do;
Fodere nescio mendicare erubesco; take paines hee cannot, those dayes are past; spend upon the Principall, would soone bring him to beggerie: at last hee concludes;
Fodere nescio mendicare erubesco; take pains he cannot, those days Are past; spend upon the Principal, would soon bring him to beggary: At last he concludes;
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wise, in that they make choyse of so easie, so secure a gaine: (For Plinie calls Vsurie, Quaestuosa segnitius; and another as wittily, Chimiani Satanae, the Devils Alchimie) I say so great and certaine gaine, fit for such Seniors:
wise, in that they make choice of so easy, so secure a gain: (For Pliny calls Usury, Quaestuosa segnitius; and Another as wittily, Chimiani Satan, the Devils Alchemy) I say so great and certain gain, fit for such Seniors:
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Others againe, urge a supposed necessity of Vsury, pretending that the state of a Corporation cannot stand, trafficke cannot be maintained, Trades-men cannot live without it;
Others again, urge a supposed necessity of Usury, pretending that the state of a Corporation cannot stand, traffic cannot be maintained, Tradesmen cannot live without it;
I confesse my ignorance in matters of pollicy, but I am sure that rule of the Apostle holds true in Divinity, We must not doe evill that good may come thereof.
I confess my ignorance in matters of policy, but I am sure that Rule of the Apostle holds true in Divinity, We must not do evil that good may come thereof.
is their meaning that they cannot live in that pompe they doe, maintaine their wives in those fashions that they doe, drive their Trades to that height which they doe? if this be all, the answer is easie? perhaps God would not have them beare so great a sayle as they doe,
is their meaning that they cannot live in that pomp they do, maintain their wives in those fashions that they do, drive their Trades to that height which they do? if this be all, the answer is easy? perhaps God would not have them bear so great a sail as they do,
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Gods Law did ever intend that men should lend one another in charity, to the poore in friendship, to their equalls to receive the like courtesie againe;
God's Law did ever intend that men should lend one Another in charity, to the poor in friendship, to their equals to receive the like courtesy again;
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which duty, if men would but practice, there were no necessity of Vsury. A Drunkard hath brought his body to such a habit, that unlesse he drinke liberally,
which duty, if men would but practice, there were no necessity of Usury. A Drunkard hath brought his body to such a habit, that unless he drink liberally,
is not drunkennesse in that man sinfull, because so necessary? A proud woman hath beene wedded so long to her will, that if shee be crossed in it, shee will grow mad for pride,
is not Drunkenness in that man sinful, Because so necessary? A proud woman hath been wedded so long to her will, that if she be crossed in it, she will grow mad for pride,
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because her devillish stomacke is growne too strong for her wit? So then you may take notice of the weaknesse of this argument, that Vsury must therefore needs be lawfull,
Because her devilish stomach is grown too strong for her wit? So then you may take notice of the weakness of this argument, that Usury must Therefore needs be lawful,
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so a man may lawfully give Vsury where inevitable occasions shall inforce an invincible necessity, eyther for the preservation of his credit and estate,
so a man may lawfully give Usury where inevitable occasions shall enforce an invincible necessity, either for the preservation of his credit and estate,
or for supply of present wants, eyther of nature or person, as it is lawfull for a man (falling amongst Theeves) to tell how much money hee hath, to the end, hee may have his life:
or for supply of present Wants, either of nature or person, as it is lawful for a man (falling among Thieves) to tell how much money he hath, to the end, he may have his life:
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To conclude then, let not those poore evasions of biting and toothlesse Vsury deceive us, they are but as figge leaves, shapen by some indulgent wits to cover the nakednesse of that which the Law of God, of nature,
To conclude then, let not those poor evasions of biting and toothless Usury deceive us, they Are but as fig leaves, shapen by Some indulgent wits to cover the nakedness of that which the Law of God, of nature,
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some are content to moderate themselves in this kinde of gaine, and then if it be a sinne, 'tis but a little one (as Lot said of Zoar ) and my soule shall live;
Some Are content to moderate themselves in this kind of gain, and then if it be a sin, it's but a little one (as Lot said of Zoar) and my soul shall live;
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he that heapes up moderate sinnes wrackes his soule upon a sand, and so sinking by little and little, his conscience is at length swallowed without any sense or feeling at all.
he that heaps up moderate Sins wracks his soul upon a sand, and so sinking by little and little, his conscience is At length swallowed without any sense or feeling At all.
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or loweth the Oxe•, when hee hath Fodder? To what end doth bee borrow, being of sufficient wealth already? but onely that hee may compasse greater matters than his owne stocke will reach unto;
or loweth the Oxe•, when he hath Fodder? To what end does be borrow, being of sufficient wealth already? but only that he may compass greater matters than his own stock will reach unto;
Lastly, let Charitie, Iustice, Pietie, Nature her selfe, the Lawes of God and man, all authoritie ancient and moderne, (joyning their forces against this sinne) at last prevaile against it.
Lastly, let Charity, justice, Piety, Nature her self, the Laws of God and man, all Authority ancient and modern, (joining their forces against this sin) At last prevail against it.
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Thou oughtest to have given my money to the Exchangers, &c. that when I had come, I might have had my owne NONLATINALPHABET, with advantage, 'tis in some Translations;
Thou Ought too have given my money to the Exchangers, etc. that when I had come, I might have had my own, with advantage, it's in Some Translations;
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Qui prohibet te esse foeneratorem ille jubet te esse foeneratorem (sayth Saint Augustine. ) Hee that forbids thee to be an Vsurer, commands thee to be an Vsurer, (viz.) in the dispensation of those spirituall gifts which God bestowes upon us.
Qui Prohibet te esse foeneratorem Isle jubet te esse foeneratorem (say Faint Augustine.) He that forbids thee to be an Usurer, commands thee to be an Usurer, (viz.) in the Dispensation of those spiritual Gifts which God bestows upon us.
The Ministers must give their Money to the Exchangers, (i.) they must preach the Word of God unto the people, (so venerable Bede upon Luke 19.) Qui verbi pecuniam à Doctore percipit emitque credendo necesse est eam cum Ʋsuris solvat operando, ut quod auditu didicit exequatur & actu;
The Ministers must give their Money to the Exchangers, (i.) they must preach the Word of God unto the people, (so venerable Bede upon Lycia 19.) Qui verbi pecuniam à Doctore percipit emitque credendo Necessary est eam cum Ʋsuris solvat Operating, ut quod auditu Didicat exequatur & Acts;
Hee that hath received that heavenly Money of Gods blessed Word from the mouth of the Preacher, 〈 ◊ 〉 must •ay it againe with interest, (i.) Hee must 〈 … 〉 hath heard with his eare, to expresse in his life and conversation;
He that hath received that heavenly Money of God's blessed Word from the Mouth of the Preacher, 〈 ◊ 〉 must •ay it again with Interest, (i.) He must 〈 … 〉 hath herd with his ear, to express in his life and Conversation;
Which if wee strive to pay him here, wee shall hereafter, both Pastor and people, heare that happie Welcome which our Saviour himselfe pronounceth to those two faithfull Servants in the 23. Verse of this Chapter, Enter into the joy of your Master.
Which if we strive to pay him Here, we shall hereafter, both Pastor and people, hear that happy Welcome which our Saviour himself pronounceth to those two faithful Servants in the 23. Verse of this Chapter, Enter into the joy of your Master.
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