Sermons in One Volume, Sermons 2 – Religious treatise 3
THE EXAMINATION OF VSVRIE.
THE FIRST SERMON.
Pſal. 15. verſe 1. & 5.
1 Lord, who ſhall dwell in thy Tabernacle? Who ſhall reſt in thine holy mountaine?
5 He that giueth not his mony to vſurie.
THeſe two verſes muſt be conſidered together,Verſe 1. becauſe one is the queſtion, and the other is the anſwere: Dauid demaundes who ſhall come to heauen? and God tels him that Vſurers ſhall not come thither: as if he ſhould ſay, they goe to hell. Therefore as Paul taught Timothie to warne them which are rich,1. Tim. 6. 17 as though they had more neede to bee warned than other: ſo this ſentence ſeemeth to be penned for a warning to the rich, becauſe it ſtrikes vponupon the rich mans vice.
I hauehave ſpoken of Briberie, and Symonie, and now I muſt ſpeake of their ſiſter Vſurie. Many times hauehave I thought to ſpeake of this Theame, but the arguments which are alleadged for it, hauehave made me doubtfull what to ſay in it, becauſe it hath gone as it were vnderunder protection. At laſt you ſee it falleth into my text, and therefore now I cannot bauke it any longer. Therefore if anie heere hauehave fauoured this occupation before, let him now ſubmit his thoughts to Gods thoughts, for I will alleadge nothing againſt it, but that which is built vponupon the rocke.
Vſurie is the ſin which God will trie now whether you louelove better than his word: that is, whether you will leaue it if hee forbid it. For if he flatly forbid it, and yet you wilfullie retaine it, then you louelove Vſurie better than Gods word. Therefore one ſaith well, that our Vſurers are Heretikes,Vſurers heretikes. becauſe after manie admonitions, yet they maintaine their errour, and perſiſt in it obſtinately as Papiſts do in Poperie. For this cauſe I am glad, that I hauehave anie occaſion to gripple with this ſinne where it hath made ſo manie ſpoiles, & where it hath ſo manie patrones: for it is ſayd, that there be moe of this profeſſion in this Citie, then there be in all the Land beſide. There be certaine ſinnes, which are like an vnreaſonable enemie, which will not bee reconciled to death; and this is one of theſe euerlaſting ſinnes, which liue and dye with a man. For when he hath reſigned his pride, and his enuie, and his luſt, yet Vſurie remaineth with him, and hee ſaith as Naaman ſaide; Let the Lord be mercifull vntounto me in this, 2. Kin. 5. 18.let mee hauehave a diſpenſation for this; as though this were a neceſſarie ſinne, and he could not liue without it.Three ſins counted no ſinnes, There be three ſinnes which are counted no ſinnes, and yet they doe more hurt then all their fellowes; and thoſe are, Briberie, Nonreſidencie, and Vſurie: theſe three (becauſe they are gainfull) are turned from ſinnes to occupations.
How manie of this Citie for all that they are vſurers, yet wold be counted honeſt men, and would faine hauehave Vſurie eſteemed as a trade: whereas, if it were not ſo gainefull, it would be counted as great a ſinne as anie othe, and ſo it is counted of all but them which liue by it. This is the nature of pleaſure and profite, to make ſinnes ſeeme no ſinnes if we gaine anie thing by them: but the more gainfull a ſinne is, the more dangerous it is; and the more gainefull vſurie is, the more dangerous it is. I will ſpeake the more of it, becauſe happely you ſhall not heare of this matter againe.
Firſt I will define what Vſurie is:The contents of this Treatiſe. Secondly, I will ſhew you what Vſurie doth ſignifie: Thirdly, I will ſhew the vnlawfulneſſe of it: Fourthly, I will ſhew the kindnes of it: Fiftly, I will ſhewe the arguments which are alleadged for it: Sixtly, I wil ſhew the puniſhment of it: Seuenthly, I will ſhew you what opinion we ſhould holde of them, which doo not lend vponupon Vſurie, but borrow vponupon Vſurie: Laſtly, I will ſhew you what they ſhould do which hauehave got their riches by Vſurie.
Touching the firſt,The definition of Vſurie. Vſurie is that gayne which is gotten by lending, for the vſe of the thing which a man lendeth, couenaunting before with the borrower, to receiue more then was borrowed: and therfore one cals the Vſurer a legall theefe, becauſe before he ſteale he tels the partie how much he will ſteale, as though he ſtoale by lawe.Vſurers ſteale by law. This word more, comes in like a ſixt finger, which makes a monſter, becauſe it is more then ſhould bee. Another defining vſurie, calleth it the contrarie to Charitie: for Paul ſaith, LoueLove ſeeketh not her owne, but vſurie ſeeketh anothers that is not her owne; therefore Vſurie is farre from louelove:1. Iob. 4. 8. but God is louelove ſaith Iohn, therfore Vſurie is farre from God too.
Now, all the Commaundements of God are fulfilled by louelove; which Chriſt noteth, when hee draweth all the commaundements to one commaundement,Mat. 22. 37 which is, LoueLove God aboue all things, and thy neighbour as thy ſelfe: as if hee ſhould ſay, hee which loueth God, duplicate page duplicate page will keepe all the Commandements which reſpect God, and he which loueth his neighbour, will keepe all the Commandements which reſpect his neighbour: therefore, to maintaine louelove, God forbiddeth all things which hinder this louelove, and amongſt the reſt here he forbiddeth Vſurie, as one of her deadlieſt enemies. For a man cannot louelove and be a Vſurer, becauſe Vſurie is a kind of crueltie, and a kinde of extortion, and a kinde of perſecution, and therefore the want of louelove doth make vſurers: for if there were LoueLove, there would be no vſurie, no deceipt, no extortion, no ſlaundering, no reuenging, no oppreſſion: but we ſhould liue in peace, and ioy, and contentment like the Angels; whereby you ſee that all our ſinnes are againſt our ſelues: for if there were no deceipt, then we ſhould not be deceiued: if there were no ſlaunder, then wee ſhould not be ſlaundered; if there were no enuie, then wee ſhould not be enuied; if there were no extortion, then wee ſhould not be iniured; if there were no vſurie, then we ſhould not be oppreſſed. Therefore Gods law had bene better for vsus than our owne law: for if his law did ſtand, then we ſhould not be deceiued, nor ſlaundered, nor enuied, nor iniured, nor oppreſſed. God hath commaunded euerie man to lende freely,Luke 6. 35. and who would not borrow freely? Therfore they which brought in vſurie, brought in a law againſt themſelues.
The firſt Vſurers which we reade of, were the Iewes, which were forbidden to be Vſurers:Eze. 18. 12. yet for want of faith and louelove, Ezechiel and Nehemiah doe ſhew,Nehe. 2. 5. how the Iewes, euen the Iewes which receiued this law from God himſelfe, did ſwarue from it, as they did from the reſt. Firſt, they did lend vponupon vſurie to ſtrangers, after they began to lende vponupon vſurie to their brethren: and now there be no ſuch vſurers vponupon earth, as the Iewes which were forbidden to be vſurers: whereby you may ſee, how the malice of man hath turned merciemercy into crueltie.Deu. 15. 10. For whereas lending was commaunded for the benefite of men, vſurie hath turned it to the vndoing of men: for they take when they ſeeme to giuegive, they hurt when they ſeeme to helpe, they damage when they ſeeme to vantage: therefore it is well noted, that vſurie hath her name of byting: and ſhe may well ſignifie biting, for many hauehave not onelyonly bene bitten by it, but deuoured by it, that is, conſumed al that they hauehave.Gal. 5. 15. Therefore, as the Apoſtle ſaith, If you bite one another, take heed you bee not deuoured one of another: ſo I may ſay, If you be Vſurers one to another, take heed you bee not deuoured one of another, for Vſurers are byters.
As the name of the deuill dooth declare what an enemie hee is;Becauſe it ſignifieth an aduerſarie Neſchec. ſo the name of vſurie dooth declare what an enemie ſhee is. That you may know vſurie for a byter, her name dooth ſignifie byting. If there were one byting vſurie, and another healing vſurie, then vſurie ſhould hauehave two names, one of byting, and another of healing: but all vſurie ſignifieth byting, to ſhew that all vſurie is vnlawfull.
Now you hauehave heard what vſurie is, and of what it is deriued, you ſhall heare the vnlawfulneſſe of it.
Firſt, it is againſt the lawe of charitie, becauſe charitie biddeth vsus to giuegive eueryevery man his owne,The vnlawfulnes of Vſurie. and to require no more then our owne: but vſurie requireth more then her owne, & giues not to other their owne. Charitie reioyceth to communicate her goods to other, and Vſurie reioiceth to gather other mens goods to her ſelfe.
Secondly, it is againſt the Law of Nations: for euerie Nation hath ſome lawe againſt vſurie, and ſome reſtraint againſt vſurers, as you ſhall heare when we ſpeake of the puniſhment.
Thirdly, as it is againſt the law of Nations, ſo it is againſt the lawe of Nature, that is, the naturall compaſſion which ſhould be among men.A ſimilitude. You ſee a riuer when it goeth by an emptie place, it will not paſſe vntill it hath filled that emptie place, & then it goeth forward to another emptie place and filleth it, and ſo to another emptie place and filleth it, alwaies filling the places which are emptie: ſo ſhould wee, the rich ſhould fill the poore, the full ſhould fill the hungrie, they which abound ſhould fill them which want, for the rich are but Gods Amners, & their riches are committed to them of God to diſtribute and doe goods as God dooth himſelfe. As the water is charitable after a ſort, ſo is the aire: for it goeth to emptie places too, and filleth them as the water doth. Nature cannot abide that anie place ſhould bee emptie, and therefore the aire though it be a light bodie, and ſo naturally aſcendeth vpward, yet rather then any place in the earth ſhould be emptie, the aire will diſcend as it were from his throne, & go into caues, into dens, & into dungeous, to fill them. If the rich were ſo good to their emptie brethren, as the aire and water are to other emptie things: as there is no emptie place in the world, ſo there ſhold be no emptie perſon in the world: that is, the rich in Iſrael would fill the poore in Iſrael. But the rich make the poore to fill them: for Vſurers feed vponupon the poore, euen as great fiſhes deuour the ſmall. Therefore he which ſaid, Let there not bee a begger in Iſrael, Deut. 15. 4.ſaid too, Let there not bee a Vſurer in Iſrael; for if there be Vſurers in Iſrael, there will be beggars in Iſraell, for Vſurers make beggers, euen as Lawyers make quarrellers.
Fourthly, it is againſt the lawe of God. Firſt, it is forbidden in Exodus 22. where it is ſaid, If thou lend monie vntounto my people, that is, to the poore with thee, thou ſhalt not oppreſſe them with Vſurie: here is Vſurie called oppreſſion; therefore if oppreſſion be a ſin, Vſurie is a ſin too. Secondly, it is forbidden in Leuiticus 25. 26. where it is ſaid. Thou ſhalt not giuegive thy monie to Vſurie, nor lend thy vittailes for increaſe: here you may ſee, that men may be Vſurers of vittailes and other things, as well as of monie. Thirdly, it is forbidden in the 23. chapter of Deuteronomium, where it is ſaid, Thou ſhalt not lend vntounto thy brother vponupon Vſurie. And leaſt you ſhould ſay, that hee meaneth but one kind of vſurie, hee ſheweth that hee meaneth all kinds of vſurie: for after in verſe 19. hee ſayth; As vſurie of monie vſurie of vittailes, vſurie of corne, or vſurie of any thing that is giuen to vſurie: becauſe ſome are not vſurers of monie, but ſome are vſurers of vittailes, ſome are vſurers of cloth, ſome are vſurers of corne, ſome are vſurers of wine, ſome are vſurers of oyle, and ſome of one thing, and ſome of another, and none woulde be counted vſurers but they which lend monie vponupon vſurie; therefore God forbiddeth ſo preciſely vſurie of anie thing, ſhewing that al vſurie is vnlawfull.
It is a miſerable occupation to liue by ſinne, and a great comfort to a man when he looketh vponupon his gold and ſiluer, & his heart telleth him; all this is well gotten, and when he lieth vponupon his death-bed, and muſt leaue all to his children, hee can ſay vntounto them, I leaue you mine own: but the Vſurer cannot ſay, I leaue you mine owne, but I leaue you other mens; therefore the Vſurer can neuer die in peace, becauſe if he die before hee make reſtitution, he dieth in his ſinne.
When Chriſt raiſed Lazarus from death, after he had laine foure daies in the graue, hee wept ſo ouer his Sepulchre, that the ſtanders about ſaid one to another:Ioh. 11. 34. See how he loued him: As it may be ſaid of Chriſt, ſee how hee loueth vsus, ſo it ſhould bee ſaid of vsus, ſee how they louelove one another. For Chriſt ſaid to his Diſciples:Ioh. 13. 34. LoueLove one another as I hauehave loued you: but it may be ſaid of the Vſurer, ſee how he hateth other, & loueth himſelfe. For when he ſayth that he lendeth for compaſſion, hee meaneth for compaſſion of himſelfe, that he may gaine by his pittie. The Vſurer loueth the borrower, as the Iuie loueth the Oke: the Iuie loueth the Oke to grow vp by it, ſo the vſurer loueth the borrower to growe rich by him. The Iuie claſpeth the Oke like a louer, but it claſpeth out all the iuice and ſap, that the Oke cannot thriue after: 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, as faſt as the vſurer encreaſeth.
Chriſt expounding the commaundement which forbiddeth to ſteale,I Vnderſtand that his ſermō vponupon the mount, is an expoſition of the commandements, or elſe the Text will not ſeeme to implie this. ſaith; Lend freely, ſhewing that vſurie becauſe ſhe lendeth not freelie, is a kind of theft, and the Vſurers a kind of theeues, for elſe this expoſition were not right. Therefore Zacheus, as though hee had ſtolne other mens goods, when hee began to repent, he reſtored them againe foure folde, euen as theeues are enioined to reſtore foure fold for that which they hauehave ſtolne, ſo Zacheus reſtored foure folde, as though, hee had ſtolne.Luk. 19. 8. It ſeemeth that Zacheus was no great theefe,In ſome kind of theft. becauſe he reſtored foure folde for all that he had gotten wrongfullie,Exod. 22. for he got but the fourth port of his goods wrongfullie at the moſt, or elſe he could not hauehave reſtored foure folde againe. But now, if ſome ſhould reſtore four fold for al that they hauehave gotten wrongfully, they ſhould reſtore more then they hauehave, becauſe all which vſurers get, they get wrongfully: for their occupation is a ſinne, and therefore one ſaith: Becauſe they cannot reſtore foure fold here, they ſhall ſuffer an hundred fold hereafter.
Amaziah is forbidden to ſtrengthen himſelfe with the armies of Iſraell,2. Chro. 25. onelyonly becauſe Iſrael had offended God; If Amaziah might not ioine the armies of Iſrael with his armies to ſtrengthen him, dareſt thou ioine the goods of the poore with thy goods to inrich thee? When God ſet Adam his worke, hee ſaid;Gen. 3. 19. In the ſweat of thy browes thou ſhalt liue: not in the ſweat of his browes, but in the ſweate of thy browes: but the Vſurer liueth in the ſweat of his browes, and her browes; that is, by the paines, and cares, and labours of another, for he taketh no paines himſelfe, but onelyonly expecteth the time when his interreſt will come in, like the bellie which dooth no worke, and yet eateth all the meat.
When God had finiſhed his Creation, hee ſaide vntounto man, and vntounto beaſts, and vntounto fiſhes,Gen. 1. 28. Encreaſe and multiplie, but hee neuer ſayde vntounto money, encreaſe and multiplie, becauſe it is a dead thing, which hath no ſeed, & therfore is not fit to ingender. Therefore he which ſaith to his money, Increaſe and multiplie, begetteth a monſtrous birth, like Anah,Gen. 36. 24 which deuiſed a creature which God had not created before. Chriſt ſaith to his Diſciples,Mat. 5. 46. If you louelove but them which louelove you, what are you better then the Publicanes? for they louelove their brethren: ſo I may ſay, if you will lend to none but to them which wil paie you vſurie for it, what are you better then the Iewes? for the Iewes woulde lende for vſurie; and if you be no better then the Iewes, then you ſhall ſpeed no better then they.Mat. 5. 29. For as Chriſt ſaid, Except your righteouſneſſe do exceed the righteouſneſſe of the Phariſies, your reward ſhall not exceed the rewarde of the Phariſies: ſo except your charitie doe exceed the charitie of the Iewes, your reward ſhall not exceede the reward of the Iewes. All this dooth ſhewe, that the Vſurer is like Eſau,Mal. 1. 3. of whome God ſaide, Eſaw hauehave I hated. Now in the 112 Pſalme, you ſhall ſee who is like Iacob,Verſ. 5. of whome God ſaith, Iacob hauehave I loued: for there Dauid ſayth, A good man is mercifull and lendeth, and ſtraight vponupon it hee ſetteth this crowne, He ſhall neuer bee mooued, but bee had in perpetuall remembrance: as if hee ſhould ſay, this is the good mans vſurie, this is his increaſe, euen a good name, and euerlaſting ioy. Againe, in the 23. of Exodus it is ſaid, Lend vntounto him which wanteth without Vſurie, that the Lord may bleſſe thee: Mal. 3. 10.as if he ſhould ſay, let the Lord paie the increaſe, feare not to be looſers by dooing good, for God hath giuen his word to requite it himſelfe. As he ſaith to them which were afraide to paie tithes and offer ſacrifice,Deu. 25. 10. Try me if I will not powre downe a bleſsing vponupon you: ſo hee ſeemeth to ſaie vntounto them which are afraid to lend, Try me if I wil not powre down a bleſſing vponupon you. Whom will you truſt, if you doo not truſt your Creator, your Father, your Redeemer, your Preſeruer, and your Sauiour?
Now you hauehave heard the vnlawfulneſſe of Vſurie,The kinds of Vſurers you ſhall heare how manie kindes there be of it. As other Crafts are called Myſteries, ſo I maie fitlie call it, The Myſterie of Vſurie; for they hauehave deuiſed moe ſorts of Vſurie, than there be trickes at cardes: I cannot reckon halfe, and I am afraid to ſhew you all, leaſt I ſhould teach you to be Vſurers, while I diſſwade you from Vſurie. Yet I will bring foorth ſome; and the ſame reaſons which are alleadged againſt theſe, ſhall condemne all the reſt.
Some will not take Vſurie, but they will hauehave the vſe of your paſture, or your land, or your orchard, or your teame, or your kine, vntill you pay the money againe, which in that time wil grow to a greater gaine to the Vſurer, and a greater loſſe to the borrower, than if he had paide more money than other Vſurers are wont to take.
Some will not take vſurie, but they will take plate, and veſſell, and tapiſtrie, and bedding & other houſhold ſtuffe, to vſe & weare vntil their money come home, which wil loſe more in the wearing, than the intereſt of the money would come to. This vſurie is forbidden in the 2. of Amos, where God complaineth, ſaying; They lye downe vponupon the cloathes which are laide to pledge: ſhewing, that wee ſhould not lye downe vponupon ſuch clothes, that is, we ſhould not vſe or wear the thing which is laide to pledge.
Some will take no Vſurie, but they will take a pawne which is better then the money which they lend, and then they wil couenant, that if he bring not the money again by ſuch a day, hee forfetteth his pawne: 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. This Vſurie is forbidden in Leuit. 25. where it is ſaide; Thou ſhalt not take Vſurie, or vauntage, As if hee ſhould ſay, thou ſhalt not take the forfeyture, for then thou takeſt vantage, when thou takeſt more then thou lendeſt.
Some will not take Vſurie, but they will buy ſome thing at a ſmall price, and then couenant with the Borrower, that hee buy the ſame againe of the ſame price at ſuch a daie: which day the Vſurer knoweth that the borrower is not able to keepe, and ſo hee getteth for a little, that which the other might hauehave ſolde for much more. This vſurie is condemned in the firſt Chapter to the Theſſalonians, the fourth verſe, where it is ſaide, Let no man defraude, or circumuent his brethren in any thing.
Some will not take Vſurie, but they will lende out their money to occupiers, vponupon condition to be partakers in their gaines, but not in their loſſes: So one takes all the paines, and abideth all the venture, and the other that takes no paines, reapeth halfe the profit. This Vſurie is forbidde in 2. Theſſ. chap. 3. verſ. 10. where it is ſaid; Hee which will not worke, let him not eate.
Some will not take Vſurie, but if he be a Labourer, or a Maſon, or a Carpenter, which borroweth of him, he will couenant with him for ſo manie daies worke, he ſhall labour with him ſo many daies, or ſo many weekes for nomoney, but the loane of money. This vſurie is condemned in Luke 10. 7. where it is ſayd, The labourer is worthie of his hire.
Some will not take vſurie, but if you hauehave not preſent money to pay for their wares, they will ſet a high price of them, for the forbearing of the time, and ſo they doe not only ſell their wares, but they ſell time too: that is, they doe not onelyonly ſell their owne, but they ſell Gods owne. Therefore one ſaith of theſe, when he ſelleth the day, he ſelleth the light, and when he ſelleth the night, he ſelleth reſt: therefore when hee would hauehave the light of heauen, and the reſt of Paradice, it ſhalbe ſaid vntounto him, that he hath ſold both alreadie. For he ſolde light when hee ſolde the day, and he ſolde reſt when he ſolde the night; and therfore now he can hauehave neither light, nor reſt. Hereafter let not the Londoners ſay, that they giuegive time, but that they ſell time.
There be other Vſurers which wil not lend themſelues, but giuegive leaue to their wiues, and they play like huckſters, that is euerie monethmonth a peny for a ſhilling, which is one hundreth for another in the yeare.
But that I was informed of them ſince this Sermon was preached, I had left out our capitall Vſurers, which will not lend anie money, becauſe they dare not require ſo much gaine as they would hauehave; but if you would borrow an hundred pound, they wil giuegive you wares worth threeſcore pound, and you ſhall anſwere them an hundred pounde for it. Theſe are the Vſurers generall, which lurke about the Citie like Rattes, and Weſels, and Fulmers, of whome may bee ſaide the ſame which is ſaide of the diuels,1. Pet. 5. 8. They ſeeke whom they may deuoure.
There be other couſins to Vſurers, which are not counted Vſurers;Vſurers couſins. ſuch as take money for that which they ſhould giuegive freely; ſuch as take as much for a counterfeite as for the beſt; ſuch as take a fee of a Client, and do him no pleaſure: ſuch as take money for Maſſes, and Dirges, and Trentals, and Pardons, and ſuch like drugges, which doo no more good than fire out of the chimney. This is a kinde of vſurie and deceipt beſide, which one daie they will caſt away, as Iudas did his thirtie pence.
Now hauehave you heard the kindes of Vſurie,Obiections made by Vſurers you ſhall heare the Arguments which are deuiſed for Vſurie.
Sinne is neuer compleat vntill it be excuſed: this is the vantage which the diuell getteth by eueryevery ſinne, whenſoeuer hee can faſten any temptation vppon vsus, we giuegive him a ſinne for it, & an excuſe to boot, as Adam our father did.Gen. 3. Firſt he ſinned, and then hee excuſed: ſo firſt we ſinne, and then we excuſe, firſt a Vſurer, and then an excuſer: Therfore euerie Vſurer will defende vſurie with his tongue though he condemne it with his conſcience. If the Image-makers of Epheſus had not liued by Images,Act. 19. 25. they would hauehave ſpoken for Images no more than the reſt: for none ſtood for Images, but the Image-makers: ſo if the Vſurers did not liue by vſurie, they woulde ſpeake for vſurie no more than the reſt: for none ſtandes for vſurie, but Vſurers.
It is an eaſie matter (if a man be diſpoſed) to ſpeake ſomething for euerie vice, as ſome defend the ſtewes, ſome defend Nonreſidencie, ſome defend ſwearing by my faith, ſome defend bowling vponupon the Sabaoth,Iudg. 6. 31. and ſome defend Vſurie: but, will you pleade for Baal? (ſaith Ioaſh) that is, Will you plead for ſinne which will pleade againſt you? A ſinne is a ſinne when it is defended: nay, a ſinne is two ſinnes when it is defended:Mat. 5. 19. for, Hee which breaketh one of the leaſt Commaundements, (ſaith Chriſt) and teacheth others to doo ſo, is the leaſt in the Kingdome of Heauen. A Squire of lowe degree, is a Squire of no degree: ſo the leaſt in the Kingdome of Heauen, is none of the Kingdome of Heauen.
Who then is the leaſt in the Kingdome of Heauen? not hee which breaketh the leaſt of the Commaundements, but hee which teacheth others to do ſo: that is, he which by defending, and excuſing, and mincing, and extenuating his ſinne, incourageth others to ſinne too.
To defend Vſurie, they diſtinguiſh vponupon it, as they diſtinguiſh of lying. As they ſay, there is a pernicious lye, and an officious lye, and a merrie lye, and a godlie lye: ſo they ſaie, there is the Merchants vſurie, and the Strangers vſurie, and the Widowes vſurie, and the Orphans vſurie, and the poore mans vſurie, and the byting vſurie, and the charitable vſurie, and the neceſſarie vſurie. As God ſaid, Ye ſhall dye; Gen. 2.and the Woman ſaide, peraduenture yee ſhall dye; and the Serpent ſaide, ye ſhall not dye: Three opinions of vſurie.ſo there be three opinions of vſurie. Some ſay like God, thou ſhalt dye; they thinke that Vſurie is vtterlie vnlawfull, becauſe God hath vtterlye forbid it: ſome ſaye like to the Woman, peraduenture thou ſhalt dye; they doubt whether Vſurie bee vtterlye vnlawfull or no, becauſe it is ſo much tollerated; ſome ſaie like the Serpent,Gen. 3. thou ſhalt not dye; they thinke that Vſurie is lawfull, becauſe it is gainfull, as Saul thought, that the Idolaters beaſtes ſhould not be killed,1. Sa. 15. 9. becauſe they were fatte. But, as hee was commanded to kill the fatte beaſtes, as well as the leane: ſo wee are commaunded to kill fat ſinnes as well as leane ſinnes, gainful ſinnes as well as prodigall ſinnes.
They which plead for Vſurie, obiect theſe Arguments. Firſt they ſay, God doth allow ſome kinde of Vſurie;Obiectiōs for Vſurie. for in Deut. 23. it is ſaid, Of a ſtraunger thou maiſt take Vſurie. I perceiue no ſcripture ſpeaketh for Vſurers. Of a ſtranger (ſaith God) thou maieſt take Vſurie: but thou takeſt vſurie of thy brother; therefore this condemneth thee, becauſe thou vſeſt thy brother like a ſtranger. Here ſtranger doth ſignifie the Iewes enemies, whome they were commaunded to deſtroy: therefore marke how much this maketh againſt vſurie, which they obiect for vſurie. God doth not licenſe the Iewes to take vſurie of any but their enemies, whom they might kill. They might not be Vſurers vntounto anie, but to them of whome they might be deſtroyers; whome they might ſlaie, of them onelyonly they might take vſurie: ſhewing that Vſurie is a kind of puniſhment, and ſuch a kinde of puniſhment, as if we are to kill a man, it were a verie fitte puniſhment for him: and therefore the Iewes might take vſurie of none, but them whom they might kill. I hope vſurers will alleadge this Scripture no more.
Secondly, they ſay they lend for compaſſion, and ſo make Vſurie a worke of Charitie. This were charitie not to be partakers in our gaines, but to be partakers in our loſſes: but vſurers will bee partakers in our gaines, but not in our loſſes: nay, though we looſe, yet they will gaine. Is this charitie? It is vſurers charitie.
Thirdly they ſay, if he gaine and I gaine too, is not this well? may hee not conſider my friendſhip, and bee thankfull? Yes, hee may be thankfull: but no man is bound to be thankfull, but when he hath receiued a good turne, then hee is tried whether hee will bee thankeful or no, and if he requite thy courteſie, then he is thankfull; but if thou bind him to requite it, then thou art couetous.
Fourthly they ſay, Vſurie is neceſſarie for Orphanes, and Widowes, and Straungers, which hauehave no other way to get their liuing, and therefore ſome vſurie muſt be tolerated. If Vſurie be neceſſarie for vsus, how did the Iewes without it? Did God thinke it good for the ſtate of their Common-weale to bee without Vſurers: and is it good for the ſtate of our Common-weale to hauehave vſurers: this is wiſdome againſt God.
Fiftlie they ſaie, if I may not gaine by the money which I lend, I will lend no more, but keepe my money to my ſelfe: nay, that is as bad to keepe thy money from them which neede, as to lend thy money for vſurie; For Chriſt ſaith,Mat. 5. 42. From him which borroweth, turne not away thy face: therefore thou art bounde to lend. As he hath a curſe in Pro. 11. which keepeth his corne when hee ſhould ſell it to them which hunger; ſo he hath a curſe in Ezec. 18. which keepeth his money when hee ſhould lend it to them which want.
Sixtly they ſay, becauſe Vſurie comes of biting, the biting vſurie is onelyonly forbidden, and none but the biting vſurie: why then all vſurie is forbidden, for all vſurie commeth of biting, ſo the wiſe God hath giuen it a name to condemne it.
Laſtly, they alleage the lawe of the lande for it, and ſay, the Queenes ſtatute dooth allowe vsus to take vponupon Vſurie ten in the hundred. Theſe are like the Iewes, which ſaid, We hauehave a law, Iohn 19. 7.& by our law he ſhall die: when they could not ſaie by Gods law he ſhall die, then they ſaide, by our law hee ſhall die: ſo when they cannot ſaie by Gods law we maie take Vſurie, they ſaie by mans lawe wee may take vſurie, this is the pooreſt defence of all the reſt: for if Gods law forbid thee, can any law of man excuſe thee? As it would not ſerue Adam to ſaie,Gen. 3. The woman bad me, ſo it will not ſerue the vſurer to ſay, the law doth licenſe me: for though peraduenture our law doe tollerate more then ſhould be tollerated, yet I would hauehave you know, that our law doth not allow ten in the hundred, nor fiue in the hundred, nor one in the hundred, nor any vſurie at all: but there is a reſtraint in our law, that no vſurer take aboue ten in the hundred; it doth not allow ten in the hundred, but puniſheth that tirant which exacteth aboue ten in the hundred. It is much like that tolleration which we reade of diuorces: for the hardnes of mens heartes,Mat. 19. 7. Chriſt ſaith that Moſes did ſuffer the man & wife to part aſunder: ſo for the hardnes of mēs hearts, our Moſes, our Prince is faine to ſuffer as it were a kind of vſurie, becauſe otherwiſe no men would lend.
Theſe are the beſt excuſes which our vſurers hauehave to pleade for themſelues, againſt they come before the tribunall of God, and if their reaſons wil not ſtand before men, nor their own conſcience, how wil they ſtand before the Lord? and yet hee which ſpeaketh to theſe, maketh himſelfe a mocke. Chriſt preached manie Sermons, and was neuer ſcorned at any, but when he preached againſt couetouſneſſe,Luk. 16. 14. then it is ſaide, that hee was mocked: ſhewing, that theſe kinde of men are moſt incorrigible, and wedded to their ſinne til death make them part. Yet (for their greater condemnation) we are commaunded to ſpeake to them which will not heare:Ezek. 2. 5. of which number, is euerie reader of this Sermon,What the Vſurer is like. if he be a Vſurer after.
Now you long to heare what the vſurer is like. To what ſhall I liken this generation? They are like a Butlers boxe; for as all the counters at laſt come to the Butler, ſo all the money at laſt commeth to the vſurer: ten after ten, and ten after ten, and ten to ten, till at laſt he receiue not only ten for an hundred, but an hundred for ten: this is the onelyonly difference, that the Butler can receiue no more then he deliuered, but the Vſurer receiueth more then hee deliuereth. They are like a Moath; euen as a Moath eateth a hole in cloath, ſo vſurie eateth a hole in ſiluer. If you hauehave a peece of ſiluer which is as much as an hundred pounds, in one yeare vſurie will eate a hole in it as big as ten pounds: in two yeares ſhe will eat a hole as bigge as twentie pounds, in three yeares ſhe will eate a hole as bigge as thirtie pounds. Nay, now they ſay, hee is but a bad husband, which cannot eate a hole as bigge as fiftie poundes in a yeare: that is, which cannot gaine half in halfe: how many holes hauehave theſe moths eaten in poore mens garments? they are like Nonreſidents, that is, ſuch bad members, that no man ſpeaketh for but themſelues: as no man ſtandeth for nonreſidencie, but he which is a Nonreſident, or he which would be a Nonreſident, ſo no man ſtandeth for vſurie, but he which is an vſurer, or he which would be an vſurer. They are like Ieſabell,1. Kin. 21. 7 which ſaid, Let mee alone, I hauehave a way. If there bee no waie to liue (ſayth the falſe Steward) I know what to doe,Luke 16. 4. I will deceiue: ſo if there be no way to liue (ſaith the vſurer) I know what to doe, I will oppreſſe. If I cānot liue by buying, nor by ſelling, nor by flattering, nor by laboring, I will liue by oppreſſion. But as one in his Comment ſpeakes to the falſe Steward; Thou ſaiſt, I know what to doe, but doeſt thou know what thou ſhalt ſuffer? So I ſay to vſurers, you ſay you knowe what to doe, but do you know what you ſhal ſuffer? Indeed he knoweth not what to doe, which knoweth not to doe well: and therfore Chriſt ſaid of his perſecutors,Luk. 23. 34. That they knew not what they did. Here I wil end the firſt daies examination. Now I may conclude with Paul,1. Cor. 7. 10. I hauehave not ſpoken, but the Lord: and therfore as the Lord ſaid vntounto Saul that he perſecuted him;Act. 9. 22. ſo they which reſiſt this doctrine, do contemne him, and not me.
The end of the firſt Sermon.
THE EXAMINATION OF VSVRIE.
THE SECOND SERMON.
IT remaineth that we ſpeake of the Vſurers puniſhment: Then, what may be thought of them which do not take vſurie, but giuegive vſurie. Laſtly what they ſhould doe, which hauehave got their riches by vſurie.
To begin with the puniſhment,The puniſhments of vſurers. not onelyonly Gods law, but euen the Cannon law, doth ſo condemne vſurie, that firſt it doth excommunicate him from the Church, as though he had no communion with Saints.
Secondlie, it dooth detaine him from the ſacraments, as though he had no communion with Chriſt.
Thirdlie, it dooth depriue him of his Sepulchre, and wil not ſuffer him to be buried, as though hee were not worthie to lie in the earth, but to lie in hell.
Laſtlie, it maketh his will to be no will, as though his goods were not his owne: For nothing is ours, but that which wee hauehave rightlie got: and therefore we ſay, It is mine by right, as though it were not ours, vnleſſe it be ours by right. This is the iudgement of mans law.
Now you ſhall heare the iudgement of Gods law. 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 he lookes for puniſhment. Therfore all the Scripture prophecieth euill vntounto him, as Michaiah did to Achab.Pro. 28. 8. Salomon ſaith: He which encreaſeth his riches by Vſurie, gathereth for them which will be mercifull to the poore. As if hee ſhould ſaie, when he hath loden himſelfe like a Cart, hee ſhall be vnloden like a Cart againe, and they ſhall inherit his monie, for whom he did neuer gather it. For he which is vnmercifull to the poore, meaneth not to gather for them which will bee mercifull to the poore. But Salomon ſaith: That they ſhall be his heires, which will be mercifull, as hee was vnmercifull.
Now marke whether this propheſie of Salomon be true, I know not how many in this Cittie doe encreaſe by vſurie, but this propheſie ſeemeth to be verified of many: for it is noted, that the riches & lands of Aldermen and Merchants, and other in London, do not laſt ſo long, nor indure ſo well, as the riches and lands of other in the countrie, and that their children doe not prooue ſo well as others, nor come to that place in the Common weele, which for their wealth their parents looked that they ſhould come to. I can giuegive no reaſon for it, but the reaſon of Salomon, Hee which increaſeth by Vſurie, gathereth for them which will bee mercifull to the poore. That is, their riches ſhall go from their heires to Gods heires,Pro. 13. 22. according to that, The riches of the ſinner is layd vp for the righteous: that is, the righteous ſhall enioie that which the wicked gathereth.
All riches are vncertaine, but the riches which are euill gotten, are moſt vncertaine: They may be called moueable goods, for they are verie moueable, like the clowdes which neuer reſt till they fall as they climed. God ſayth,Eze. 22. 13. that he will ſmite the Vſurer with his fiſt, not with the palme of his hand, but with his fiſt, which giueth a greater blow. As his handes were ſhut againſt the poore, ſo Gods handes ſhall be ſhutte 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 puniſhments. If they ſhall not come to heauen, whoſe then ſhall thoſe riches be? Nay, whoſe then ſhall the honour be when that day commeth? If hee ſhall not reſt in heauen, then he ſhall reſt in hell, where no reſt is. Then, ſaith one, the Vſurer ſhall crie vntounto his children,Note. Curſed bee 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 whom 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 goods, we had not kept other mens goods.
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 accurſed, do nothing but curſe.
duplicate page duplicate page This is the ſecond vſurie which the Vſurer ſhall receiue of God, after hee hath receiued vſurie of men: then the name of Vſurie ſhalbe 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 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,Luke 19. and eſcape this iudgement. This is the end of the Vſurer and his money, if they ſtay together till death, yet at laſt there ſhalbe a diuiſion. The diuell ſhall take his ſoule;Note. the earth ſhall take his bodie, the ſtrangers ſhal take his goods, & the mourners ſhall reioyce vnderunder their blacks, and ſay, Wickedneſſe is come to the graue.
Therefore, if thou wouldeſt not be counted an vſurer then, refrain to be a vſurer now, for they which are vſurers now, ſhalbe counted Vſurers then. Thus you hauehave heard the Vſurers payment.
Now if you will know whether it be vnlawful to giuegive vſurie,Whether it be vnlawfull to giuegive Vſurie. as it is vnlawfull to take vſurie, I wiſh that you could reſolue your ſelues that I might not ſpeake of it: for I hauehave heard ſome Preachers ſay, that there be ſome truths which they would be loath to preach: and ſo there be ſome truthes which I would be loath to preach, becauſe manie heare by halues, and ſome, for malice or ignorance, will take thinges otherwiſe then they are ſpoken, yet becauſe I hauehave promiſed, I wil ſpeak ſomthing of it.
Well then, may we neither take vſurie, nor giuegive vſurie?Ier. 15. 10. I know that Ieremie ſaith, I hauehave not lent vponupon vſurie to others, neither hauehave others lent vponupon vſurie to mee: 1. Obiect.as though both were vnlawfull, not onelyonly to take vſurie, but to giuegive vſurie.Anſwere. But thereby Ieremie doth ſignifie that hee was no medler in the worlde, whereby they ſhould enuie him like other men, and therefore hee cleareth himſelfe chieflie from Vſurie, becauſe Vſurers were moſt enuied. And to ſhewe that hee was not an Vſurer, he ſaith that he was not a borrower, which is more lawfull than to be a Vſurer: like a man which ſaith, I doe neither hate him nor know him. Why it was lawfull to know him, but to proue that he did not hate him, hee ſaith, hee doeth not know him. So Ieremie, to proue that hee had not lent vponupon vſurie, doeth ſaie, that hee neuer borrowed vponupon Vſurie, which manie will doe that will not lende. The beſt Expoſitors giuegive this ſence of it. I knowe beſide, that Chriſt did caſt foorth the buyers out of the Temple,2. Obiect. as wel as the ſellers:Anſwere. But that was not for buying, but for buying in the Temple, where they ſhould not buy, but praie: or elſe it was as lawfull to buy anie thing, as it is lawfull to vſe it.
I know beſide,3. Obiection. that it is a common ſaying, if there were no buyers, there would be no ſellers, if there were no bribe-giuers, there would be no bribe-takers.Anſwere. But in this caſe it may be rather ſaide, if there were no takers, there would be no giuers: for the giuer doth not make the receiuer to take, but the receiuer dooth make the giuer to giuegive, becauſe hee will not lende, vnleſſe the other wil giuegive him for the loane: therefore as we ſay the receiuer makes the theefe: 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 vponupon vſurie, vntounto them which did buy in the Temple, and were not conſtrained more then 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. He which lendeth for vſurie, lendeth for couetouſneſſe, but he which borroweth vponupon vſury, borroweth for neceſſitie.
Now, for neceſſitie God hath allowed manie things; as, for neceſſitie it was lawfull for Adams ſonnes to marrie with Adams daughters, becauſe there were no other women;1. Sa. 21. 6. for neceſſitie it was lawfull for Dauid to eate the ſhew-bread, becauſe hee had no other foode; for neceſſitie it was lawfull to worke,Luk. 13. 10. and heale, and fight vponupon the Sabaoth, which was not lawfull but for neceſſitie: therefore for neceſſitie why may not a man paie more then hee borrowed? ſeeing no ſcripture doth forbid vsus to paie more then we borrowed, but to require more then we lend. Some doo thinke, that as God did vſe the ambition of Abſalon, and the malice of Pharao, and the trecherie of Iudas vntounto good; ſo men may vſe the couetouſnes of Vſurers vntounto good, that is, to helpe at a need when a man is like to be vndone, and his children caſt away, and his leaſe forfeited, & many inconueniences beſide like to enſue, which you know better then I, vnleſſe hee hauehave preſent money at ſome time to preuent a miſchiefe. For example hereof, I may alleadge how Iacob did vſe the ſinne of Laban. Laban did euill in ſwearing by idols,Gen. 31. 53. but Iacob did not euill in receiuing ſuch an oath of him, though it was an vnlawfull oath: ſo though the Vſurer do euill in taking vſurie, yet a man doth not euill in giuing Vſurie.Gen. 21. 31. Beſide, I may alleadge the example of Abraham and Abimelech: Abraham made a couenant 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 Turke woulde not ſweare as the Queene woulde ſweare; for the Queene would ſweare by the Lord: but the Turke would ſweare by Mahomet. If it be lawfull then to receiue ſuch an oath, though it be an vnlawfull oath, why may it not be lawful for me to giuegive more than I borrowed, though it be vnlawful for the vſurer to take more then hee lended? Beſide, a Prince may not pardon a wilfull murtherer, yet I thinke that no man will ſay in haſt, that hee which hath committed murther 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. Beſides, it is lawfull to ſuffer iniurie, though it be vnlawfull to offer iniurie: it is lawfull to ſuffer iniurie, as Chriſt paide tribute, which was iniurie; but it is not lawfull to offer iniurie;Mat. 17. 17 becauſe there are ſix 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; therfore, though I may not take more than I lended, yet I may giuegive more than I borrowed.
Moreouer, I may compare giuing of vſurie, to ſwearing: if a man ſweare without a cauſe, hee ſinneth; but if hee ſweare as the Word teacheth him to ſweare, hee ſinneth not: ſo, if a man borrowe vponupon vſurie, and borrow without cauſe, he ſinneth, becauſe he feedeth the Vſurer; but elſe, as a man may ſweare in ſome caſe, ſo in ſome caſe a man may borrow vponupon vſurie that is, in caſe of neceſſitie, when a man muſt needes borrow, and can borrow of none but Vſurers.
Laſtly, I may alledge, that vſurie & vſurer, are neuer read in the ſcripture, but they ſignifie him that takes vſurie, not him which giues vſurie: and therfore the ſcripture ſeemeth to forbid taking, but not giuing.
Many reaſons more are alleadged, 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 mee 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 lende me freely? I woulde 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: and as Naaman praied, Lord be mercifull vntounto mee in this, 1. Reg. 5. 18.ſo I thinke the Lorde will be mercifull vntounto thee in this. But if thy conſcience goe againſt it, then doo it not; for it is ſinne to thee, though it be free for another, becauſe whatſoeuer is not done of faith,Rom. 14. 23 is ſinne. I charge you in the feare of God, that you doo not miſtake that which is ſaid, for I know no learned Preacher, nor learned writer of other mind. Yet leaſt you ſhuld miſtake the matter, as I diſtinguiſhed of lenders, ſo I will diſtinguiſh of borrowers.
If ſome may borrow vponupon Vſurie,Diuers kindes of borrowers it doth not follow that all may borrow vponupon Vſurie, becauſe all hauehave not the like cauſe: therefore doo not ſay that I teach you to borrow vponupon Vſurie, for I thinke that the moſt in this Cittie which borrow vponupon vſurie, ſhould not borrowe as they doo, becauſe they rather maintaine vſurie, then ſupplie their neceſſitie. Some I know borrow for meere neceſſitie; if anie may be allowed, thoſe are they: but there is a kinde of borrowers in this Cittie, which feede vſurers as the bellowes kindle the fire, ſo they hauehave no need to borrow but becauſe they would be rich, and richer, & richeſt of all: therefore they will imploy all the money which they can borrow, thinking to get more by the vſe of it, then the vſurie of it doth come to. This maketh them ſell their wares ſo deare, becauſe they muſt not onelie gaine the price, but the intereſt beſide, and more then the intereſt too, or elſe they gaine nothing. Theſe borrowers are in another predicament then thoſe which borrow for neceſſitie: and therefore if they bee not old enough to anſwer for themſelues, I am too yong to anſwer for them. There are other borowers (as I hauehave heard) which for ſome ſecret cauſe would ſeeme barer & needier then they are, either becauſe they would not bee charged deepely with ſubſidies, or els becauſe they would compound with their Creditors for a little: therefore they will hauehave alwaies ſomething for Vſurie, that their Creditors may thinke them bare of monie, or that other may pittie them in their charges. Theſe are like thoſe Foxes which hauehave wealth ynough to pay their debts, and yet lie in priſon becauſe they would defraud their Creditors. I doubt not but there bee more ſorts then I know, I cannot hunt euerie corner, becauſe I want experience.Note. But this is my concluſion, I would hauehave no man paie intereſt vntounto Vſurers but for neceſſitie, euen as a trauailer giueth his purſe vntounto a theefe, becauſe he cannot chuſe. Thus you hauehave heard what I can ſay of them which take vſurie, and thē which giuegive vſurie.
Now you would vnderſtand the laſt queſtion;What Vſurers ſhould do with their gaines. if you hauehave bene vſurers alredie, what you ſhould doe with that money which you hauehave gained by Vſurie? Surely, euen as Zacheus did, reſtore it againe. If you cannot ſay as Samuell ſayd,1. Sam. 12. 3 Whoſe goods hauehave I taken? then you muſt ſay as Zacheus ſayde, Whoſe goods hauehave I kept? Luk. 19. 8.The beſt thing is to do no man wrong; but the next to that is, to make him amends. This God ſignifieth when hee ſaith,Ioſh. 6. 18. Put awaie the execrable thing from you: that is, Let no vnlawfull thing ſtaie in your hands, like the wedge of Achan, which hee had got by ſinne, the ſame law ſerueth for all which is got wrongfullie, which was inſtituted againſt theeues,Exod. 22. Reſtore it againe: the reaſon of this lawe is, becauſe the ſinne is not remitted, vntill the debt be reſtored. For as humilitie is the repentance of pride, and abſtinence is the repentance of ſurfet, and alms is the repentance of couetouſneſſe, and forgiueneſſe is the repentance of malice; ſo reſtitution is the repentance of vſurie. As hee which is not humble, dooth not repent his pride; he which doth not abſtaine, dooth not repent his gluttonie; he which doth not forgiue, doth not repent his malice; ſo he which doth not reſtore, doth not repent his vſurie: for how can he be ſaid to repent for his Vſurie, which liueth by vſurie ſtill? therefore Daniel ſaith to Nabuchadnezzar,Dan. 4. 24. Breake off thy ſinnes by righteouſneſſe, ſhewing, that nothing but righteouſneſſe can breake vnrighteouſneſſe. As diſeaſes are healed by the contrarie, ſo pride is healed by humilitie, gluttonie by abſtinence, malice by forgiueneſſe, couetouſneſſe by almes, and vſurie by reſtoring. This Paul calleth,2. Cor. 7. 1 The reuenge of a Christian, when he takes reuenge vponupon his ſinnes, and puniſheth his luſts, ſo that hee maketh them doe contrary to that which they would do. Therfore you muſt reſtore that which you hauehave got by vſurie, or elſe you doe not repent of your vſurie.
As a Cammell when hee comes home caſteth off his burden at the doore, that hee may enter into his ſtable, ſo they which are laden with other mens goods, when they goe to Heauen, muſt leaue their burthen where they had it, leaſt they be too groſſe to get in at the narrow gate. But as the Diſciples of Chriſt ſaid,Iohn 6. 60. This is a hard ſpeech: ſo to them which hauehave got moſt that they hauehave by vnlawfull meanes, this is a hard ſpeech, to bid them reſtore it againe: there bee two great rubs in the way.
Firſt,Two obiections. the loſſe which they ſhall ſuſtaine, if they reſtore againe all which they hauehave got vniuſtlie; Then the difficultie to reſtore it againe to the right parties. If you aske me as Amaziah asked the prophet, How ſhall wee doe for thoſe hundred talents? 2. Chr. 25. 9How ſhall I liue when all is gone that I hauehave got wrong fullie? I can ſay no more then the Prophet ſaid to him, The Lord is able to giuegive thee more then this. Luk. 19.Zacheus did not feare how hee ſhould liue, but Zacheus did feare to offend: ſo thou ſhouldeſt not feare to reſtore other mens goods, but thou ſhouldeſt feare to keep other mens goods: and as Zacheus liued when he had reſtored, ſo thou ſhalt liue whē thou haſt reſtored.Mal. 3. 10. He which ſayth, Trie mee if I will not powre downe a bleſſing, trye him whether hee will not poure downe a bleſſing; for hee hath promiſed to bleſſe the Lender as well as the Sacrificer.Deut. 15. 10 Hee which is the Lorde of all, can giuegive thee more wealth then thou needeſt, but if you cannot reſtore to the owner, nor to his heires, then giuegive it to the poore, for they are the next heires, and repent that thou haſt kept it ſo long: but in no wiſe thou maiſt keep it to thy ſelfe, becauſe it is none of thine.
When Hezechia was like to die, Eſay ſaid vntounto him,Eſay 38. 6. Set thy things in order before thou die. That which hee aduiſed him, he 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 mens goods in thy hand, then thou dieſt before thou haſt 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 neceſſarie to make reſtitution before you die, or elſe you die in your ſinne, and are croſſed out of all the ioyes of Heauen. Wherefore as Abner ſayd to Ioab;2. Sa. 2. 2…. Knoweſt thou not that it will be bitterneſse in the latter end? So remember whether this courſe will be ſweet or bitter in the end. If they be condemned which giuegive not their owne goods to them which neede, like the rich glutton, how can they bee ſaued which drawe other mens goods from them, that hauehave more need of theirs?
Thus you hauehave heard the definition of Vſurie, and the deriuation of it, and the vnlawfulnes of it, and the kinds of it, and the puniſhment of it, and the arguments which are alleaged for it, and what may bee thought of them which doe not take vſurie, but giuegive vſurie, and what they ſhould doe which hauehave got their liuing by vſurie.
Now ſeeing you may not bee Vſurers to men, let euerie man hereafter be an vſurer to God,Mat. 19. 26 which promiſeth; If thou leaue father or mother, or wife, or children, or houſe, or land for him; not ten in the hundred, but an hundred for ten, nay an hundred for one, and in the world to come life euerlaſting: that is, a thouſand for one. That wee may receiue this vſurie, let vsus pray that the words which we hauehave heard out of this Pſalme, may dwell with vsus till we dwell in heauen.
FINIS.
THE BENEFITE OF Contentation.
To the Reader.
HEaring how faſt this Sermon hath vttered, and yet how miſerably it hath bene abuſed in printing, as it were with whole limmes cut off at once, and cleane left out, I hauehave taken a little paines (as my ſickneſſe gaue me leaue) both to perfect the matter, and to correct the print. Now as the Angell ſaid to Iohn,Reu. 10. 10. Take this booke and eate it, ſo I wiſh that thou hadſt ſo digeſted this doctrine, that all the parts of thy bodie and ſoule were ſtrengthened by it. But if all this will not make thee content with that thou haſt, ſorrowe that thy couetouſneſſe is greater then others: and neuer louelove thy ſelfe vntill thou canſt find in thy hart to be bleſſed. Farewell.
Thine H. Smith.