A Preparative to Marriage, Sermon 4
The Examination of Vsurie.
The second Sermon.
IT remaineth that we speake of the Vsurers punishment: Then, what may be thought of them which doo not take Vsurie, but giuegive Vsurie. Lastly, what they should doo, which hauehave got their riches by Vsurie.
To begin with the punishment, The punishments of Vsurers.not onelyonly Gods lawe, but euen the Cannon lawe doth so condemne Vsurie, that first it dooth excommunicate 1.him from the Church, as though he had no communion with Saints.
Secondly, it dooth detaine him 2.from the Sacraments, as though hee had no communion with Christ.
Thirdly, it dooth depriue him of his Sepulcher, and will not suffer 3.him to be buried, as though he were not worthie to lye in the earth but to lye in hell.
Lastly, it maketh his will to be no will, as though his goods were 4.not his owne: for nothing is ours but that which wee hauehave rightlie got: and therefore wee say, It is mine by right, as though it were not ours, vnles it be ours by right. This is the iudgement of mans lawe.
Now you shal heare the iudgement of Gods lawe. A Vsurer dooth receiue two Incomes; one of the borrower, and another of the reuenger; of the borrower he lookes for gaine; but of the reuenger hee lookes for punishment: therefore al the Scripture prophecieth euill vntounto him, as Michaiah did to Achab. Salomon saith, He Prou. 28. ….which increaseth his riches by Vsurie, gathereth for them which will bee mercifull to the poore. As if he should say, when hee hath loden himselfe like a cart, he shall be vnloden like a cart againe, and they shall inherit his money for whom hee did neuer gather it. For, hee which is vnmerciful to the poore, meaneth not to gather for them which will bee mercifull to the poore: but Salomon saieth, That they shall be his heires which will bee mercifull as he was vnmercifull.
Now marke whether this prophecie of Salomon be true, I know not how many in this Citie doo increase by Vsurie; but this prophecie seemeth to bee verified of many: For it is noted, that the riches and lands of Aldermen and Merchants, and other in London, do not last so long, nor indure so wel, as the riches and lands of others in the Countrey, and that their children doo not prooue so well as others, nor come to that place in the Common weale, which for their wealth their parents looked that they should come to. I can giuegive no reason for it but the reason of Salomon, He which increaseth by Vsurie, gathereth for them which will bee mercifull to the poore. That is, their riches shall goe from their heires to Gods heires, according to that, The riches of the sinner is laid vp for Pro. 13. 22.the righteous: that is, the righteous shall inioy that which the wicked gathereth. All riches are vncertaine, but the riches which are euill gotten, are most vncertaine: They may bee called mooueable goodes, for they are very mooueable, like the clowdes which neuer rest til they fall as they climed. God saith, that he will smite the Izek. 22. 13.Vsurer with his fist, not with the palme of his hande, but with his fist, which giueth a greater blow. As his hands were shut against the poore, so Gods hands shall be shut against him, that his punishment may be like his sinne. But if you will heare their finall sentence, Dauid saith heere, That they shall not dwell in Gods temple, nor rest in his holie mountaine. Then we will seeke no more punishments, for this punishment is all punishmēts, If they shall not come to heauen, whose then shall those riches be? nay, whose then shall the owner be when that day commeth? If he shall not rest in heauen, then he shall rest in Hell where no rest is. Then saith one, the Vsurer shall Note.crie vntounto his children, Cursed be you my children, because you were the cause of these torments, for least you should be poore, I was an Vsurer, and robbed other, to leaue riches vntounto you. To whome, the children shall replie againe, nay, Cursed be you father, for you were the cause of our torments; for if you had not left vsus other mens goodes, we had not kept other mens goodes. Thus when they are cursed of God, they shall curse one another, curse the Lord for condemning them, curse their sinnes for accusing them, curse their parents for begetting them, and curse themselues, because they cannot helpe themselues. As they which are blessed doe nothing but blesse, so they which are cursed do nothing but curse. This is the second Vsurie which the Vsurer shall receiue of God, after he hath receiued Vsurie of men, then the name of Vsurie shall be fulfilled, as it signifieth biting, so when it hath bitten other, it shall bite the Vsurer too, and neuer rest biting; then they shall wish that they could restore againe as Zacheus did, and Luk. 19.shall not restore because their money is gone. Therefore if Christ be come to your hearts, as he came to Zacheus house, restore now as Zacheus did, and escape this iudgment. This is the end of the Vsurer and his money, if they stay together till death, yet at last there shall bee a diuision. The Deuill Note.shall take his soule, the earth shall take his body, the strangers shall take his goods, and the mourners shall reioyce vnderunder their blackes, and say, Wickednes is come to the graue. Therefore, if thou wouldest not be counted an Vsurer then, refraine to be an Vsurer now, for they which are Vsurers now, shall be counted Vsurers then. Thus you hauehave heard the Vsurers payment.
Now if you will know whether Whether it be vnlawfull to giuegive Vsurie.it be vnlawfull to giuegive Vsurie, as it is vnlawfull to take Vsurie, I wish that you could resolue your selues, that I mighte not speake of it: for I hauehave hearde some Preachers say, that there be some truthes which they would be loth to preach, and so there be some truthes which I would be loth to preache, because many heare by halues, and some for malice or ignorance will take things otherwise than they are spoken, yet because I hauehave promised, I will speake some thing of it.
Well then, may we neither take Vsurie, nor giuegive Vsurie? I knowe that Ieremy saith, I hauehave Iere. 15. 10.not lent vponupon Vsurie to others, neyther hauehave others lent vponupon Vsurie to 1. Ob.me; as though both were vnlawfull, not only to take Vsurie, but to giuegive Vsurie. But thereby Ieremy doeth signifie, that he was Answer.no medler in the world, whereby they should enuie him like other men, and therefore hee cleareth himselfe chiefely from Vsurie, because Vsurers were most enuyed. And to shewe that he was not an Vsurer, he saith, that he was not a borrower, which is more lawfull than to be an Vsurer, like a man which saith I doe neither hate him, nor knowe him. Why it was lawfull to knowe him, but to proue that he did not hate him, he sayth, he doth not knowe him: So Ieremy, to proue that he had not lent vppon Vsurie, doth say, that hee neuer borrowed vppon Vsurie, which many will doe that will not lende. The best Expositors giuegive this sense of it. I knowe beside, that 2. Ob.Christ did cast forth the buyers out of his temple, as well as the sellers, but that was not for buying, Answer.but for buying in the temple, where they should not buy, but pray: or else it was as lawfull to buy any thing, as it is lawfull to vse it.
I know beside, that it is a common 3. Ob.saying, if there were no buyers, there would be no sellers, if there were no bribe giuers, there would be no bribe takers. But in this case it may be rather sayd, if Answer.there were no takers, there would be no giuers, for the giuer doeth not make the receiuer to take, but the receiuer doth make the giuer to giuegive, because he will not lende vnlesse the other will giuegive him for the lone: therefore as we say, the receiuer makes a theese: so I may say, the receiuer of Vsurie makes the giuer of Vsurie. Therefore I would be loth to compare them which are constrained to borrow vppon Vsurie, vntounto them which did buy in the temple, and were not constrayned more than they which solde in the temple. Much lesse may I compare them which giuegive Vsurie, vntounto them which take Vsurie: for there is as great oddes betweene them, as there is betweene giuing and taking, or betweene couetousnesse and necessitie, for one is couetousnesse, and the other is necessitie. Hee which lendeth for Vsurie, lendeth for couetousnesse, but he which borroweth vponupon Vsurie, borroweth for necessitie.
Now, for necessitie God hath allowed many things; as for necessitie it was lawfull for Adams sonnes to marrie with Adams daughters, because there were no other women. For necessitie it was lawfull for Dauid to eate the Shew bread, because he had no other foode. For necessitie it was 1. Sam. 21. 6.lawfull to worke, and heale, and fight vppon the Saboath, which L…k. 13 10.was not lawfull, but for necessitie. Therefore for necessitie why may not a man pay more than he borrowed, seeing no Scripture doth forbid vsus to pay more than wee borrow, but to require more than wee lend. Some doo thinke that as GOD did vse the ambition of Absalom, and the malice of Pharaoh, & the trecherie of Iudas vntounto good; so men may vse the couetousnes of vsurers vntounto good: that is, to helpe at a neede, when a man is like to bee vndone, and his children cast away, and his Lease forfeited, and many inconueniences beside like to insue (which you knowe better than I) vnlesse hee hauehave present money at some time to preuent a mischiefe. For example hereof, I may alleage how Iaacob did vse the sinne of Laban: Gen. 31. 53.Laban did euill in swearing by Idolls, but Iaacob did not euill in receiuing such an oath of him, though it was an vnlawfull oath. So, though the Vsurer doo euill in taking Vsurie, yet a man doth not euill in giuing Vsurie. Beside, I may alleage the example of Abraham and Abimelech: Abraham Gen. 21. 32.made a couenāt with Abimelech; to confirme this couenant, Abraham sware, and Abimelech sware, Abraham sware by the true God, but Abimelech sware by his false Gods, and yet Abraham did receiue this oath and sinned not. So, if her Maiestie and the Turke should make a couenant, the Turk would not sweare as the Queene would sweare; for the Queene would sweare by the Lorde, but the Turke would sweare by Mahomet: if it be lawfull then to receiue such an oath, though it bee an vnlawfull oath, why may it not bee lawfull for mee, to giuegive more than I borrowed, though it bee vnlawfull for the Vsurer to take more than hee lended? Beside, a Prince may not pardon a wilfull murderer, yet I think that no man wil say in hast, that he which hath committed murder may not take a pardon. As this vnlawfull giuing doth not make the taking vnlawfull; so the other vnlawfull taking doth not make the giuing vnlawfull. Beside, it is lawfull to suffer iniurie, though it be vnlawfull to offer iniurie: It is lawfull to suffer iniurie, as Christ paide tribute, Mat. 17. …9which was iniurie; but it is not lawfull to offer iniurie, because there are sixe Commandements against it.
Now, to take Vsurie, is as it were to offer iniurie; but to giuegive Vsurie, is as it were to suffer iniurie: therefore though I may not take more than I borrowed, yet I may giuegive more than I borrowed.
Moreouer, I may compate giuing of Vsurie to swearing; if a man sweare without cause he sinneth; but if he sweare as the word teacheth him to sweare, he sinneth not: so, if a man borrow vponupon Vsurie and borrow without cause, he sinneth, because he feedeth the Vsurer: but els, as a man maye sweare in some case, so in some case a man may borrowe vponupon Vsurie, that is, in case of necessitie, when a man must needes borrow, and can borrowe of none but of Vsurers.
Lastly, I may alleage that Vsurie and Vsurer are neuer read in the scripture, but they signifie him which takes Vsurie, not him which giues Vsurie: and therfore the Scripture seemeth to forbid taking, but not giuing.
Many reasons moe are alleaged which I cannot refute, and therefore I will not contradict them: yet I meane not to decide the question, because I will not be mistaken; but if some should come vntounto me in that necessitie and extremitie which I can imagine, and aske; may I borrowe money of these Vsurers to saue my life, or my credite, or my liuing, seeing no man will lend mee freelie? I would answere him as the Prophet answered Naaman, neither doo nor doo not, but goe in peace. I will not forbid thee nor I will not condemne thee, but if thy conscience condemne thee not, I thinke thy sinne one of the least sinnes; & as Naaman praied, Lord be mercifull 2. King. 5. 18.vntounto me in this: so I think the Lord will bee mercifull vntounto thee in this: but if thy conscience goe against it: then doo it not, for it is sinne to thee though it bee free for another, because whatsoeuer is not done of faith is sinne. I charge Rom. 14. 23.you in the feare of GOD that you do not mistake that which is said, for I knowe no learned preacher, nor learned writer of other mind. Yet least you should mistake the matter, as I distinguished of lenders, so I will distinguish of borrowers.
If some may borrow vponupon Vsurie, it dooth not followe that all Diuers kindes of borrowers.may borrowe vppon Vsurie, because all hauehave not the like cause: therefore doo not say that I teach you to borrowe vponupon Vsurie, for I think that the most in this citie which borrowe vppon Vsurie, should not borrowe as they doo, because they rather maintaine Vsurie, than supplie their necessitie. Some I know borrow for meere necessitie; if any may be allowed, those are they: but there is a kind of borrowers in this Citie which feede Vsurers as the bellowes kindle the fire; for they hauehave no neede to borrow, but because they would bee rich, and richer, and richest of all: therfore they will imploy al the money which they can borrowe, thinking to get more by the vse of it, than the Vsurie of it doth come too. This maketh thē sell their wares so deare, because they must not only gaine the price but the interest beside, and more than the interest too, or els they gaine nothing. These borrowers are in another predicament than those which borrowe for necessitie: and therefore if they bee not olde enough to answere for themselues, I am too young to answere for them. There are other borrowers as I hauehave heard, which for some secrete cause would seeme barer and needier than they are, either because they would not bee charged deeplie with Subsidies, or els because they would compoūd with their Creditors for a little: therefore they will hauehave alwaies some thing for Vsurie, that their Creditors may thinke them bare of money, or that other may pitie thē in their charges. These are like those Foxes which hauehave wealth enough to pay their debts, and yet lie in prison because they would defraud their Creditors. I doubt not but there bee moe sorts than I knowe, I cannot hunt euerie corner because I want experiēce: but this is my conclusion, I would Note.hauehave no man pay interest vntounto Vsurers but for necessitie, euen as a trauailer giueth his pursse to a theefe, because he cannot choose. Thus you hauehave heard what I can say of them which take Vsurie, and them which giuegive Vsurie.
Now you would vnderstand the last question. If you hauehave bin Vsurers alreadie, what you should What Vsurers should doe with their gaines.doe with that money which you hauehave gained by Vsurie, surely euen as Zacheus did, restore it againe. If you cannot say as Samuel 1. Sam. 12. 3.said, whose goods hauehave I taken? then you must saye as Zacheus sayde, Luk. 19. 8.whose goodes hauehave I kept? The best thing is, to doe no man wrong, but the next to that is, to make him amends. This God signifieth when he saith, put away the execrable Iosh. 6. 18.thing from you, that is, let no vnlawfull thing staye in youre hands, like the wedge of Achan which he had got by sinne. The same lawe serueth for all which is got wrongfully, which was instituted against theeues, Restore it againe: Exod. 22.the reason of this lawe is, because the sinne is not remitted, vntill the debt be restored, for as humilitie is the repentaunce of pride, and abstinence is the repentaunce of surfet, and almes is the repentaunce of couetousnes, and forgiuenes is the repentaunce of malice, so restitution is the repentaunce of Vsurie; as he which is not humble doeth not repent his pride, he which doeth not absteine doth not repent his gluttonie, he which doeth not forgiue, doeth not repent his malice, so he which doeth not restore, doeth not repent his Vsurie. For how can he be said to repent for his Vsurie, which liueth by Vsurie still. Therefore Daniel saith to Nebuchadnezzar, Dan. 4. 24.Breake off thy sinnes by righteousnes, shewing, that nothing but righteousnes can breake vnrighteousnes. As diseases are healed by the contrarie, so pride is healed by humilitie, gluttonie by abstinence, malice by forgiuenes, couetousnes by almes, and Vsurie by restoring. This Paule calleth, The reuenge of a Christian, 2. Cor. 7. 11.when he takes reuenge vponupon his sinnes, and punisheth his lustes, so that he maketh them doe contrarie to that which they would do. Therefore you must restore that which you hauehave got by Vsurie, or else you doe not repent of your Vsurie. As a Camell whē he comes home, casteth off his burthen at the dore, that he may enter into his Stable, so they which are laden with other mens goodes, when they goe to heauen, must leaue their burthen where they had it, least they be too grose to get in at the narrow gate. But as the Disciples of Christ said, this is a hard speech, so to them which Iohn. 6. 60.hauehave got most that they hauehave by vnlawfull meanes, this is a hard speech, to bid them restore it againe: there be two great rubs in the way.
First, the losse which they shall sustaine, if they restore againe all Two obiections.which they hauehave got vniustlie. Then the difficultie to restore it vntounto the right parties. If you aske mee, as Amaziah asked the Prophet, How shall we doo for those hundreth 2. Chro. 25. 9.tallents? How shall I liue when al is gone which I hauehave got wrongfully? I can say no more than the Prophet said to him, The Lord is able to giuegive thee more than this. Zacheus did not feare how he Luk. 19.should liue, but Zacheus did feare to offende: so thou shouldest not feare to restore other mens goods, but thou shouldest feare to keepe other mens goods: and as Zacheus liued when hee had restored, so thou shalt liue when thou hast restored. He which saith, Trie me if Mala. 3. 10.I will not powre downe a blessing, trie him whether he will not powre downe a blessing; for he hath promised to blesse the lender aswell Deut. 15. 10.as the sacrificer. He which is the Lorde of all, can giuegive thee more than thou needest: but if you can not restore to the owner, nor to his heires, thē giuegive it to the poore, for they are the next heires, & repent that thou hast kept it so long: but in no wise thou maiest keepe it to thy selfe, because it is none of thine.
When Hezekiah was like to die, Esaiah sayd vntounto him, Set thy Esai. 38. 6.things in order before thou die. That which hee aduised him, hee aduiseth all; set your things in order before you die. What is this to set things in order, but to restore vntounto euerie one his owne? When thou bequeathest thy bodie to the earth, then thy bodie is set in order: when thou bequeathest thy soule to God, then thy soule is set in order: when thou bequeathest thy goods to the owners, then thy goods are set in order: therefore if thou die with other mēs goods in thy hand, then thou diest before thou hauehave set things in order, and then thou diest in thy sinnes, and then no promise in all the Scripture appertaineth vntounto thee, because nothing is promised vntounto sinners but vntounto penitent sinners. Therefore that you may not die in your sinnes, it is necessary to make restitution before you die, or els you die in your sinne, and are crossed out of all the ioyes of heauen. Therefore as Abner saide to Ioah, 2. Sam. 2. 26.Knowest thou not that it will be bitternes in the latter end? So remember whether this course will bee sweete or bitter in the end.
Thus you hauehave heard the definition of Vsurie, and the deriuation of it, and the vnlawfulnes of it, and the kindes of it, and the punishment of it, and the arguments which are alleaged for it, & what may bee thought of them which doo not take Vsurie but giuegive Vsurie, and what they should doo which hauehave got their liuing by Vsurie.
Now, seeing you may not bee Vsurers to men, let euerie man hereafter bee an Vsurer to GOD, which promiseth; If thou leaue father, or mother, or wife, or children, Math. 19. 29.or house, or land for him, not ten in the hundreth, but an hundreth for ten; nay an hundreth for one, and in the world to come life euerlasting: that is, a thousand for one. That we may receiue this Vsurie, let vsus pray that the wordes which wee hauehave heard out of this Psalme, may dwell with vsus till we dwell in heauen.
FINIS.
End of the text · Henry Smith, A Preparative to Marriage (1591)