Sermons on Deuteronomy, Sermons · Sermon 134
On Tewsday the xxviij. of Ianuarie. 1556. The Cxxxiiij. Sermon which is the fifth vponupon the three and twentith Chapter.
18 Thou shalt neither bring the hire of a whore nor the price of a dogge into the house of the Lord thy God for any vow: for both these thinges are alike abhominable before the Lorde thy God.
19 Thou shalt not giuegive vponupon vsury to thy brother, whether it bee vsury of monie or vsury of vittayles, or vsury of any thing which men giuegive to vsurie.
20 Thou mayst giuegive vponupon vsurie to a stranger, but thou shalt not giuegive vponupon vsurie to thy brother: that the Lorde thy God may blesse thee in al that thou settest thy hand vntounto, in the Land whither thou goest to possesse it.
WEe knowe it was not lawfull by the Lawe to make any offering or sacrifice of vncleane things. Insomuch that the beastes which GOD had declared to bee vncleane, might not bee mingled with the holy offeringes. The reason was that GOD meant thereby to holde his people in all purenesse. The effect then of all this is, that when wee come before GOD, whatsoeuer wee offer must be cleane and pure, and without any spotte. And now Moses addeth that if a man brought the price of a dogge, GOD abhorred that likewise, for a dogge of himselfe and in his owne nature was an vncleane beast (as they say). Nowe then if one should say he woulde not offer a dogge, bicause it was not lawfull so to doe, but that hee might offer the price which hee had receiued for selling of him: Moses declareth that this in like manner was reiected of God as an abhominable thing. Whoredome of it selfe is a wicked thing, and detested of God. Now if one thought likewise to bring the price of whoredome, to agree with God and to bee cleared of his fault, it was an abuse. For God will not hauehave his name which is holy, to bee mingled with any such filthines and vncleanes. So this place containeth in effect a declaration of the lawe which I tolde you of, yt we may not offer any thing vntounto God which is not pure and holy. Now to the intent men might knowe that God admitteth not any Sophistrie or suttleties, as men doe when they fetche their by leapes, and beare themselues in hand that they can so countenaunce their wickednesse, as it shall not bee condemned before God: Moses telleth them that it is nothing woorthe, and that they must come to that vprightnesse and soundnesse whereby if a thing bee euill of it selfe, then all that euer commeth thereof is likewyse abhominable before God.
Now then wee see what doctrine wee hauehave to gather in this place. The first poynt is, that al the offerings which wee make vntounto GOD, must bee pure and cleane. If this was required in the time of the Lawe: wee ought well to practise the same at this day, according vntounto that which the prophet Malachie sayth.Mal. 1.11. For after that GOD had reproued the sacrifices which the Iewes made vntounto him, because there was much vncleanesse in them: hee sayth▪ The time shall come when my name shall bee called vppon through out the whole worlde, yea, when I shall bee called the great GOD, when I shall bee worshipped of all men, and when men shall offer vntounto me a pure and cleane sacrifice. Now because the prophet in that place treateth of the estate of the Christian Church, and sheweth that GOD should bee exalted throughout the whole world at the comming of that Redeemer which was promised; therefore this appertayneth vntounto vsus. Not that we must now offer sacrifices of Oxen and Sheepe or of other brute beastes: for wee knowe that such shadowes are done away: but wee must offer that reasonable sacrifice (as saint Paule termeth it in the twelfth to the Romanes:Rom. 12.1.) which God liketh of, that is, that eueryevery man dedicate himselfe vntounto GOD by becomming newe both in heart and minde. Therefore whereas wee see that God nowadayes requireth spirituall sacrifices, bidding vsus to offer vntounto him our soules and our bodyes; it is necessarie before all thinges that wee should be purified. For it is too great an abuse, if we thinke in this sacrifice to bring our owne defilements. As much is to be said of all ye offerings which God requireth which are ioyned vntounto this solemne sacrifice of our owne persons. For when wee pray, it is a kinde of sacrifice which GOD nowadayes liketh,Psal. 50.13. as it is sayde in the fiftith Psalme.Hebr. 13.96 Our almes likewise are sacrifices, as it is sayde in the Epistle to the Hebrewes. Forget not to helpe the poore straungers, and them which are in neede and necessitie: for they are the true sacrifices which God requireth. But nowe what remaineth for vsus to doe? Verily wee must be pure if we will hauehave God to receiue such sacrifices at our handes. For otherwise hee disaloweth of all: as it is said in the Prophet Aggee: That yt which we touch shall be defiled with our vncleannes.Agge. 2.13. For there ye Iewes were condemned wt all their pompes & ceremonies. And why? For one was giuē to robbery, another to whoredome, another to some other wicked dealing, and another was full of crueltie, enuie & rancor, and yet for all that they came to make a faire shew in the temple, pretending to be wondrous deuout men. But what? God saieth vntounto them, when a man is vncleane in his owne person, is not al that which euer he toucheth defyled also? Yes verily. Nowe then your sacrifices are full of vncleannesse, for your handes are defyled, and yet yee come to handle those thinges which are holy. Therefore you doe nought else but prouoke mee vntounto farther anger. So then let vsus learne (as I hauehave alreadie declared) that if we will offer our selues vntounto GOD, wee must first of all bee pure and cleane, that is to say, wee must be ridde of all our wicked thoughtes and affections. For if wee bee intangled in them▪ GOD liketh not of vsus, and howe fairely so euer wee protest that wee doe all thinges to please him and to apply vsus vntounto his seruice, doubtlesse hee will disallowe all. And againe if wee desire that our prayers, supplications, and almes shoulde bee acceptable vntounto God; let vsus take heede that all proceede from a syncere and willing affection. And so yee see what wee hauehave to beare in minde in the first place.
Now if one demaunde howe it is possible for a man to be so clensed, that there should remaine no blemish in him: we aunswere hereunto, That it is most certaine wee cannot come vntounto such perfection, but yet we must tend thereunto: for we are not excused, so as we should alwaies abide and settle in our filthines. Therefore eueryevery one of vsus knowing that he is full of vncleanesse, must enforce himselfe by the power of Gods spirite to clense himselfe, and labour to come vntounto a perfect purenesse. When wee are so affected, and hauehave this desire in vsus, then God ceaseth not to accept our sacrifices although they bee not worthy to be accepted. And why? for our Lord Iesus Christ supplieth that which is wanting in vsus, as it is sayde in an other place to the Hebrewes:Hebr. 13.15 That it is through him that wee offer prayers and thankes giuing and sacrifices of praise vntounto God. Yee see then in what sorte the purenesse of our sacrifices shal be esteemed, to wit, if they bee watered with the blood of our Lorde Iesus Christ, to clense them from all their staynes. But in any wise he which endeuoureth to serue GOD▪ must examine himselfe, and knowing his owne filthynesse and vncleanesse, hee must enforce himselfe to bee drawen from it. For if wee double with GOD, hee will dislike of all thinges that wee take in hande. And although men are of opinion, that wee doe more than our duetie; yet questionlesse in the sight of God, all shalbee holden for abhominable. And herewithall also let vsus note, that God reprooueth all suttle dealing, when wee thinke to paint foorth our case in such sort, as to bleare the eyes of God, and that by so dooing wee doe but double our fault, as is declared vntounto vsus by this text. Therefore, if wee bring vntounto God any sacrifice, and yet our protesting that wee will not offer vntounto him any vncleane sacrifices, is but a setting of some faire colour on the matter; our Lorde sayeth still, The price of the dogge, and the dogge is all one. The hyre of an whoore, and the whooredome is alike vntounto mee, as if hee sayde, that wee must take away all the appurtenances of euil. For if we retaine any thing of it, we shalbe alwayes condemned. What must wee do then? wee must walke vprightly. There is nothing which God hateth so much as a double heart,Psal. 12.3. as the scripture sayth. Sith it is so, let eueryevery man enter into himselfe, & let vsus make good tryall of our selues, to the intent wee flatter not, ne harden not our selues in our vayne pretences and imaginations. But when wee finde, that there is any stayne of wickednes in vsus which displeaseth God, let eueryevery of vsus bee in displeasure with himselfe for it, and let vsus offer vntounto God the sacrifice of mortifying our selues, and say: Alas Lorde, I see full well that there are many wicked defilementes in mee, so that when I approch vntounto thy maiestie, I am vtterly confounded. But Lorde I come and offer vntounto thee my heart in sacrifice, which thou knowest to bee heauie because I see my self bespotted with such a vice. When God shal once perceiue yt with vnfained repentance we desire to bee ridde of our vices; hee will receiue vsus, for this repentance is the sacrifice which wee owe vntounto him, and this anguish of heart which wee hauehave for beeing inclyned vntounto any wickednesse, and for offending of God, is the true sworde wherwith the sacrifices bee offered vntounto God,Rom. 12.…. I meane the reasonable sacrifices.
Nowe if it be not lawfull to bring vntounto God any fayned thing: what will come of it if we intermeddle him with our iniquities? As there are many which giuegive almes. But whereof? Of their spoiles: when they hauehave pilled and robbed, they perswade themselues that God will be appeased, if they bestow some part of the booty vponupon him. But there is no such beastly mocking of God as is this. When one hath played the whoremonger, he will make his account to redeeme himself before God with some price, and yt with a price ful of filthynes. And therfore let vsus diligently note yt which Moses saith in this place; namely, That al these things are abhominable in ye sight of god. It is too much that we hauehave so offended already, though wee added not a seconde fault. If one through extortion & wrong dealing scratch vntounto himselfe another mans goods: he is already in too too great a fault. But if he thinke to dally in such sorte with God, as to thinke to raunsome himselfe by paying I knowe not what part thereof, or by way of almes, or (as men doe in Popery,) by offering to a block, or by causing of masses to be sung, or by appointing som yearly dirige, or by building of some chappell: if I say men thinke to content God so with mony or monies worth: they double their fault, and do but prouoke God vntounto farther anger. For that is such a trechery, as we know not how to do God a greater iniury, than so to entermeddle him with our filthines, as if he were a confederate with vsus in the same wickednesse. Ye see then in effect how we ought to abstaine from al maner of defilements, if we will present our selues before God with any offering at all on our behalfe.
And nowe Moses hauing thus spoken, addeth, That the Iewes shall not byte their brethren by vsurie, neither of siluer, nor of corne, nor of Wine, nor of …y other things, and yet notwithstanding whereas among themselues he will hauehave them to abstaine from vsurie, he permitteth them to vse it towardes the Paynims. Nowe we hauehave to note in this place, that albeit this bee a ciuill lawe, yet it hath a respect in part vntounto conscience, as wee hauehave aboue touched that we must examine all ye lawes which are contained in Moses by the lawe of the ten commandements. For that is the perfection of all, and that is ye rule of our life. Therfore when we meete with any law, we must consider vntounto what commandement it ought to be referred: and thereupon conclude, that if it be a ciuill lawe, wel: touching the order of policie, it was properly belonging vntounto the Iewes, but ye substance and ground thereof, remaineth vntounto vsus; that is to say, ye equitie and the vprightnes of it. Now this equitie of it (say I) lasteth for euer, & not for a time onelyonly. And wherehence proceedeth all vprightnes▪ but from the righteousnes of God as from his fountaine? But that righteousnes is euerlasting & changeth not, therefore it followeth that all equitie and vprightnes is inuiolable. And although men abuse it, yet in very deede they are sufficiently conuicted, yt whatsoeuer God hath shewed vntounto them is rightfull, & must remaine in force for euer. But let vsus nowe come & wey the text. Moses forbiddeth ye Iewes to exercise vsurie amongest thēselues. And why? Bicause they were the people of God. He giueth them leaue to exercise vsurie vponupon the Paynims, with whom they had not acquaintaunce. But yet neuerthelesse they were mē, & therfore they had no leaue granted vntounto thē, to spoile them of their goods. Some to aunswere this question, alleage this excuse, that God had giuen them the goods of al the people of the land of Chanaan, as of the Amorrhites ye Pheresites, the Hethites and such like, that God (I say) had giuen their goods vntounto the Iewes for pillage: so that they had leaue to spoile them of all, yea and were commaunded to put al of them to death▪ and for that they did not so, they committed a great fault, for which God reproued them, and they were likewise punished for it. But in this place there is no mention made neither of Hethites, nor of Amorrhites, nor of Iebusites, nor of Chananites, nor of any other people of that lande, but in generall of all nations in the world. Egypt is heere comprised, and Syria, & all the Iles of the sea, and all they who had entercourse of merchandise with the Iewes. Therfore this aunswere is not so proper to this place. But let vsus note that God permitted the Iewes many thinges for policies sake, which were not therefore good, as we hauehave already seene: and howe did he permit them? Forsooth he appointed no punishment for them. And so in thi… place when it is sayd, Thou maist gnaw such as are strangers with vsury: God maketh not the thing lawfull, but he leaueth it vnpunished. And yet for al that, that law abideth alwaies in his full force: Thou shalt not steale. VnderUnder this word we are forbidden to exercise any wicked practise, whereby our neighbours may be grieued, we are forbidden to make our gaine by the losse of an other. To speake in feaw wordes: I graunt that before men this shall not bee condemned for theft, but yet we must be accountable for it before God. For as for ciuill Lawes they hauehave respect vntounto earthly Iudges which punish not all offences, nor cannot if they woulde. In deede they ought to enforce themselues thereto: but when they hauehave done all, yet must they let passe much wickednes which shalbe iudged in that great day. And therefore let vsus note, yt when God suffered the Iewes to exercise vsurie, and to handle the Paynims in such sort as it is saide in this place; he ment not therefore to preiudice y• commaundement wherein he had forbidden men to steale. I grant yt this the euerie which was committed in vsurie was not punished by men, but yet for all yt we must alwais return vntounto this point, yt the righteousnes which is contained in ye ten commādements is euerlasting, and yt men cannot change it. Seeing it is so, we must therfore conclude, that whatsoeuer bringeth with it any harme, was forbidden ye Iewes aswell as vsus. And yet nowadaies when they beare thēselues in hand, yt they hauehave free leaue for the practising of this wickednesse, so yt among thēselues there be no extortion nor other such euil done; they shall perceiue yt they are so farre from being excused hereby, that rather they are in double wise condemned. For they should be ioyned with vsus, bicause God hath opened vntounto vsus the doore into his Church. But they hauehave lost their roome, they are shut out, and banished from the kingdome of God, and we in the meane while are accounted for the children of Abraham,Gal. 3.7. although touching the flesh wee come not from that stocke. Therefore albeit in olde time the Iewes had that priuiledge, that they might lend vponupon vsurie vntounto the Paynims: yet is it not therefore to be said that they should nowadayes grieue and molest the children of God, especially when themselues are cutte off from his Church, and are taken for bastardes, bicause of their rebellion and disobedience.
But the chiefe and principall point is, that we apply this place vntounto our profite. It was sayde vntounto the Iewes, Yee shall not practise vsurie vppon your brethren. And I pray you who are our brethren nowadayes? Wee knowe that our Lorde Iesus came to be our peace,Eph. 2.13. to the intent to reconcile vntounto God both such as were nigh, and such as were afarre off. There hath beene a common brotherhood among all, since the time that our Lorde Iesus declared that wee are all adopted, and there is no longer nowe either Iewe or Gentile,Gal. 3.28 as the scripture speaketh. Therefore whereas it is said that we are brethren, and that without any difference; let vsus conclude, that that equitie which the Iewes were commanded to keepe betweene themselues, wee ought nowadayes to keepe betweene vsus. So then it is not lawfull for vsus to bite any creature liuing with vsurie. Let that be marked for one point.
Nowe let vsus note, that this worde vsurie commeth of the verbe which is here placed, and signifieth, To bite. It is said, Thou shalt not gnawe with gnawing: (if we would translate it word for word) or rather. Thou shalt not bite with biting. And so the worde of Gnawing or of Byting, by a borrowed speach is taken for vsurie. And why? Bicause it byteth and wasteth a poore man which is charged with it. Neuerthelesse this is the whole effect, that we must not harme our neighbours by taking any profite of them, such profite I meane, as is gotten by their losse. And to the intent that no man rest precisely vppon these wordes, let vsus note that when Ezechiel in the 16. Chapter condemneth vsuries, he placeth not there onelyonly this worde, Nesech, which is here put, and signifieth byting: but he vseth another worde which signifieth encrease: as if he sayde, all that which is beside the principall. Nowe for all this God forbiddeth not all manner of gaine, so as a man may not make any profite at al. For were it so, we must lay aside all Marchandise, and wee might not lawfully buy and sell one with another. But hee forbiddeth the profite or encrease which a man getteth by deliuering out his owne goods without his owne losse, and yet notwithstanding will sucke another mans substance: and careth not whether he harme his neighbour or no▪ so that he may enriche himselfe. This is the encrease which is condemned by the Prophet Ezechiel.
Againe wee must diligently note the other wordes which Moses vseth in this place. For he sayth not, Profite of money by vsurie, but he saith of corne, of wine, and of all thinges. Then is it but a meere mockage: if I shal say: as for mee, I hauehave not taken any profite for my money by vsurie, but I hauehave taken for my corne, or for my wine, and that was giuen vntounto mee for a recompence. Wee woulde gladly deale so subtilly, that when we offend, God should not see our wickednesse. But wee knowe that when Adam couered himselfe with figge leaues, it profited him little. And thinke wee that any of these rouing titles which wee take to colour our wicked practises with all will stand vsus in better stead than Adams figge leaues did him? Shall wee be able to bleare the eyes of God, when men themselues, yea euen such as are starke staring blinde can grope our wickednesse? And therefore men are ouer fondly besotted, if they say that vsurie is not but in money: for wee see how God hath extended it to all kindes of profite: so that if wee take encrease for corne or for wine, wee are alwayes vsurers. Moreouer wee must not rest precisely on the terme, but consider what is signified thereby. Nowe that which is heere called Byting, is verie manifest. And why? For wee see what Gods meaning is, and the worde also it selfe ought to serue vsus for an exposition. Seeing God treateth here of that which biteth poore men and gnaweth them, he meant to giuegive vsus a prouiso, that we shoulde not gnawe any man by any vnlawfull meanes, nor rake vntounto our selues other mennes goods. This is the thing which wee hauehave to beare in minde. But if a man will precisely presse a worde, and not regard what is signified thereby, he plaieth but the suttle Sophister with God. If a man thinke to excuse himselfe by saying, he calleth not a bargaine vsurie: it is but a mere mockerie. I speake this bicause there are some which stand onelyonly vponupon the terme of vsurie, and would hereby escape and cleare their case: but God for all that quiteth them not, although they be so suttle and so wilie: nay rather he pronounceth that they are as rauening Wolues, to deuour other mens goods. But yet in the meane while all is one to them, so they may hauehave any colour to disguise their matters withall. And that is the very cause why men hauehave found out such diuers contractes in the world, to the intent they might set some colour vponupon their wicked practises. I hauehave tolde you howe that some, so they take no money, make account to scape sootfree. And why? One maketh this foolish reason. That money doeth not beget money.Aristotle … his … And therefore that it is not lawfull to receiue any thing for it. Now as for mee I will take no money, but a man shall giuegive me so much Corne vppon a summe of money which I shall lend him. And is not corne that whereby a poore man is sustained? And shal I goe rob him of that wherewith he shoulde bee nourished and sustained? He hath not any thing to eate by reason that I hauehave vsed such crueltie towardes him: and for all that, shall I say that I am no vsurer? It had bin better that I had taken the money out of his purse, than so to bereaue him of that which shoulde sustaine him. And therefore let vsus not deceiue our selues by the word, as men will say in Fraunce; this is no vsurie, or as they call it here in Geneua; this is no renewing. And why? They bring a skinne of Parchment and say: see how wee couenaunted together. But if the sunne giuegive so much light vntounto it yt men may see it, shal not the eyes of God see as farre? And thinke we to dimme Gods eies with the shadowe of a leafe of Paper, or of a sheepes skinne, so as hee shall not see one whyt? Men may well vse such manner of dealing, as they shall hauehave (as I tolde you) some faire coulour to say: O I hauehave made such and such a contract, and hee shall not bee taken for an vsurer. And why? Because thinges are disguised. But God will condemne vsus with all our formalities. For (as I hauehave tolde you) wee must come to the verie point of the matter. Let vsus hearken vntounto the lawe of God, for that is the rule which cannot deceiue vsus: Whatsoeuer wee doe let vsus examine it thereby: let vsus consider to what commaundement it is to be referred: namely to this. Thou shalt not steale. But nowe what is theft in this commaundement? Forsooth all those meanes whereby wee vse to rake vntounto vsus other mens goods, whether it be by deceyte or by violence. Therefore if we wil make our profit by ye losse of another, if some will scratch asmuch as they can get, if they will abuse their credite, if they will set their foote on the throates or poore men; if they will play the tyrantes ouer them: if others will faune and flatter, and yet in the meane while hauehave their nettes laide, and sometimes runne to an fro, sometimes lie lurking, & so vse al the meanes they may to pil their neighbours; if we (I say) doe behaue our selues thus, we are theeues before God. Let vsus therefore conclude, that vsurie is an vnlawfull gaine which we take either for the loane of corne or of monie, or of any thing besides. As for example, if a man lend corne and not monie; yet fayleth he not to be an vsurer; for we see that the reason which some nowe and then alleadge is childish; Monie begetteth not monie. For if I make a loane of corne, and when the corne is worth fortie shillinges I say vntounto a man: Well I wil hauehave three pounde: why doe I so? Because I deliuered vntounto him my corne which woulde hauehave yeelded mee so much monie: yea but I hauehave twentie shillinges more than it is worth, am I not an vsurer before God? And yet men beare themselues in hande that this may bee lawefull. But such gaine taking is the euerie. And as I told you, all the suttleties which men vse shall not so bleare the eyes of God, but hee will alwayes condemne all them which vse this dealing for theeues and vsurers. So then let vsus take good heede vntounto our selues, and whereas it is saide, That wee ought not to gnawe our neighbour by vsurie: Let vsus knowe that our Lorde meant in effect to commaunde vsus by these wordes, to vse equitie and vprightnesse in all our doinges, and then especially, when wee are to lende vntounto our neighbours: for loanes which are willingly made are for the necessitie of him which boroweth, he hath neede of monie. Well then, if a man which is thus in neede come vntounto mee and I feele his disease, and knowing howe hee standeth in neede of readie monie, will pinche him and seeke some wicked gaine by him, it is vsurie, howe euer my colouring of it make it to bee otherwise taken before men. And what though men hauehave sought diligently, and coulde find no cause of blame in me? What if they hauehave sifted the matter neerelie, & not found me faultie? Yet notwithstanding God wil not fayle to condemne mee. And why? For in disguising my couenaunt, I hauehave sought to make my profite by the losse of an other, and that vnderunder this colour that the man which desireth succour at my hande is in neede. Ye see then howe there needeth no long scanning to find, what the vsurie is which God condemneth.
And herein we may see the hypocrisie of mē: for oftentimes they will come to aske counsell of this and that, when their owne conscience might satisfie them well enough. It were needfull oftentimes that the Preachers shoulde bee marchauntes and skilfull in all the trades of the worlde, that they might bee able to aunswere them which aske counsell in this thing in particular. They then which knowe themselues so well what is to bee doone in such affayres, why come they to aske counsell of him who is not trayned vp in those dealinges? For wee can say well in generall what the thing is. But there are many which hauehave great store of suttleties & shifting policies, which none besides them that are of the same trade doe knowe: and these wil goe and beguile men, and then beare themselues on hande that they are cleared before God, if it may bee saide vntounto them: I finde no euill in so doing. No, but hee which saith so is not acquainted with the wickednesse which is hidden, because that as then hee handled the doctrine but in generall. Let vsus therefore mark that in effect the point whereunto wee must returne, is, that when we lende we must not abuse the necessitie of our neighbor and say: wel, here hauehave I a fitte occasion, I may nowe profite my selfe.
But nowe some man will demaunde, whether all manner of profite bee forbidden by lending. And it were a thing worth the discussing. For put the case that a man dealeth plainely, & deliuereth his ware at a price and for a time. If the other breake day with him and delaye him of his monie, doubtles he deserueth to pay the forfeture or the profite which hee withholdeth from him who made the loane. And when the interest or gaine thereof is set by Iustice, surely he needeth not to make anie conscience to take it. There is a man which hath taken my commoditie whereby I must liue: for when I hauehave solde to day I buy againe to morrow: and therefore hee that hindereth mee, by withholding from mee the gaine of my commoditie, from maintaining the trade of my shoppe, hee doeth no better than cut my throate. For beholde, I grounded my selfe vppon him, hee promised to pay mee at such a day, that time is passed, and I can get nothing of him, hee cares not though I and my familie starue for hunger. Therefore in such case, iustice ought to prouide for a man: although that nowadayes it dischargeth his dutie but slenderly herein. For it seemeth that iustice nowadayes fauoreth the case of cousiners, and that when they hauehave snatched what they can, and hee that is bitten commeth to recouer that which is reason by way of iustice; it seemeth that he commeth into the court to hauehave a newe fine set vponupon his heade. Verilie it is too too wicked a mockerie, when a man shall bee so deceiued, and yet can hauehave no remedie for it. So then if a man bee in this wise deceiued, it is a cleare case hee may take interest and gayne, and not be accused therefore either before God or before men. Wee may not therefore stand (as I tolde you) on the terme or the word.
And moreouer let vsus beare in minde that which hath bin alreadie declared, namely that to be excused by lawe, is not all that wee ought to seeke: for there is a lawe of fiue in ye hundred. And this is a generall lawe because Magistrates cannot set a certaine rate for euerie case: but they appoint that a man may take fiue in the hundred. And why? For trafficke sake, and because this stint might not be passed. Nowe, may I say therefore that it is lawfull to take alwaies fiue in the hundred? No. For if a man which is in neede come vntounto mee: and I take gaine of him, what excuse soeuen I bring, I shall bee accounted a theefe and an vsurer before God. For he is in neede: my part is to helpe him, and I do not. Ye see then what we hauehave likewise to beare in minde.
Nowe withall also let vsus note on the contrarie side, that when …e thinke to auoide the worde of vsurie or interest, we must beware that we fall not into a greater and more outragious fault in the sight of God. For it may so be, that I will lend my monie without such interest as the law permitteth me, I wil take nothing for it: but I will put vntounto it a tayle which shall marre all. A man cōmeth & desireth me to lend him a hundred crownes, well hee shall pawne vntounto mee a peece of lande which is worth two hundred. It falleth out that the bonde is forfaited. I will take no more than lawe awardeth mee for the profite of my monie, or I will take nothing at all. But I will force a sale thereof, and hee shall withall surrender me his title. And a man will make himselfe beleeue, that hee may washe his handes as an innocent, when hee hath done all this. What (saith he)? I lent my monie, and when it was not paide me againe, I bought such a peece of lande. And if you will inquire futher of the matter, Why: it was surrendred vntounto me. Yea, but was it done of the parties owne free accorde? When I helde the poore man by the throate, and kept him in my pawes, till I made him say that worde, That he woulde sell it vntounto mee: and shall not God in the meane while bee Iudge betweene vsus? So then (as I hauehave tolde you) it is not for vsus to stande altogether on the wordes, but wee must rather hauehave an eye vntounto the thing, that is to wit, that before God, wee bee not guiltie of anie extortion, that we hauehave not more than was lawfull for vsus, nor raked vntounto our selues other mens goods. For oftentimes men wil take euen the most honest titles that be in the world, so as yee would thinke there were nothing but holinesse in them, and yet will those pinch a man much more than the gayne would which a man might lawfully take. And we see howe manie inuentions are framed in this behalfe: and which wee cannot at this time handle to the full. And I woulde to God that the practise of them were not so wel knowen as it is. But what? All they which knowe howe to make their gaine, are great clarks herein: Yea to dally with God, and to find out for themselues shrouding sheetes, whereas they will neuer hauehave an eye vntounto the cheefe and principall poynt. Yee see then what wee hauehave to beare in mind, namelie that when it is demaunded whether all vsuries bee lawfull, wee must not sticke simplie vntounto this word Vsurie, but wee must consider what the intent and meaning of God is.
But to knowe this the better, wee must resort vntounto that equitie which is shewed vntounto vsus in his lawe. Yea and wee heare what our Lorde Iesus Christ telleth vsus,Matt. 7.12. namely, that wee must not doe vntounto others, but what wee would hauehave them to doe vntounto vsus. This saieth hee is the whole lawe and the Prophetes. No doubt then, but that this forbidding of vsurie is comprised also in these wordes, That we doe not vntounto others but what wee woulde hauehave them to doe vntounto vsus. Nowe then insteede of asking counsell howe to excuse our selues before God, let euerie man examine the matter thus: Goe to, if I were in this mans case, woulde I hauehave a man pinche mee thus with vsurie? Nay verilie woulde I not: I woulde say a man did me wrong. And if I durst not say it, yet I woulde thinke so in my heart. Nowe if a man thus condemne himselfe in his owne proper fact, is it not enough? What neede we then aske either this or that? And moreouer if we obserue this equitie and vprightnesse of not dooing vntounto an other, yt which wee would not hauehave a man to doe vntounto vsus, wee shall bee absolued before God: yea and so absolued, that this lawe shall not trouble our wittes about the scanning of the forme of the woordes thereof; but wee will stande steadfastly vppon this grounde, that God meaneth that eueryevery man shoulde hauehave his due, and that wee should not robbe, spoyle, and deuour other mens goods.
And let vsus note further that it is not enough for vsus, not to hauehave raked our neighbours goods vntounto vsus by guyle: but wee must knowe that wee are bounde to helpe and succour him. Therefore so little leaue hauehave wee to spoyle our neighbour of his goods, that if wee helpe him not in his neede, we are guiltie of theft before God. If I say, Oh I hauehave deceiued no man, it shal bee replyed against mee before GOD, that I hauehave. For if I hauehave wherewith to helpe a man and I will not disburse one pennie, but leaue my Neighbour in extreeme neede when I hauehave the meane to succour him; doubtles I am taken for a theefe before God.
And againe let vsus note, that vsuries sometime are more to bee condemned in a smal profite, than in a great. This I say to the intent that men shoulde not seeke foolishe cloakinges of their faultes. For that which I say might seeme straunge at the first blushe. What? And shall a man thinke better of a strong theefe, than of a small pelting theefe? I woulde hauehave no contention about the worde: but I say there is greater wickednes shewed sometimes in the reaping of smal profit, thā in a great gaine. And why? For there may be a rich man which is no necessitie, but yet notwithstanding he standeth in need of readie monie, as there are manie which hauehave wheron to liue, but they would always encrease their stocke. Such a man woulde buy a certaine peece of Lande, which woulde stande him in good steade: not that necessitie constrayneth him, but for a desire hee hath to growe still richer and richer. Nowe one lendeth him a Thousande crownes, the profite of this summe will bee much greater, than the profite of foure Florens, which a man lendeth vntounto an other. Yea but to whome is this latter monie lent? To a poore man which hath smal children, & hath not a morsel of bread to put into their mouthes. Nowe if for the loane of these foure Florens, a man will hauehave one, and the poore man must make readie ye monie at the end of one monethmonth or twayne, this vsurie or Returne is is worse thā ye other. For he returneth his mony ouer soone. I graunt it is a leauing of the olde skinne still behinde: but where shall a man finde a newe in the meane time? Yee see then howe this smal gaine is more dammageable than some great gaine. For why? It pincheth the poore man much more than if hee shoulde take a verie great gaine of an other which is able to beare it, and is not pinched in deede so to the quicke by it.
Nowe for conclusion, let vsus knowe that God forbiddeth vsus in this place to rake vntounto our selues other mens goods by anie vnlawefull meanes, by vniust dealing or by crueltie. And we must not here bring our suttleties to excuse our vsuries and our snatching. For our Lord resteth alwayes on the substaunce in that hee commandeth that none shoulde bee pinched, and that the profites which wee take shoulde not be taxes and impostes to sucke the bloude of poore men, and to gnawe their substaunce euen to the bones of them. And it is expressely sayde; To the intent that the Lorde thy God may blesse thee, and that thou maist prosper in the Lande whither thou goest to possesse it. Hereby our Lorde meant to withdrawe vsus from all vnlawfull meanes of heaping vp of riches. As if hee should say yt his blessing shal auaile vsus more than all the prouision which wee can make; and that al the payne which wee take to inrich ourselues, shall not serue vsus to so great purpose, as if wee were blessed of him. For hee will make vsus to prosper, and hee is riche enough to giuegive vntounto vsus wherewithall to mayntaine vsus. Let vsus therefore learne, that our Lorde meant here to reprooue the vnbeleefe of men, in that they so distrust him, and thinke that the earth shall fayle them. And thereuppon euerie man concludeth thus: I must vse such a meane, I must practise such a feate, I must looke vntounto such a businesse; or otherwise I shall bee behinde hand in all thinges, I shall but pine away, I shall not get halfe my liuing, if I proceede not in this manner. Therefore when wee hauehave such a distrust, that is the verie cause why wee vse such wicked trades. Wee must therefore vtterly forsake al such things. If wee will hauehave GOD to blesse vsus, let vsus attempt nothing, but what is agreeable vntounto his will, and what hee permitteth vsus. If wee doe so; let vsus assure our selues that God will make vsus to prosper, and that his blessing shall stande vsus in better steade than all that euer wee are able to get by vnlawefull meanes. As wee see likewise howe his curse is vppon all those which giuegive themselues ouer vntounto spoyling, and vsurie, and other such wicked trades. Wee see into what an horrible confusion they are brought, when they graunt vntounto them selues such lawlesse libertie, as shalbe farther declared hereafter.
Nowe let vsus kneele downe in the presence of our good God with acknowledgement of our faultes, praying him to grant vsus the grace to be so dedicated vntounto him by his holy spirite, that when wee come to present our selues vntounto his seruice, wee may offer vntounto him pure sacrifices & such as he may accept of. And although there be always many spottes & staines in them, that he notwithstanding wil not impute them vntounto vsus: and that in the meane time hee will so correct them, as wee may tend vntounto that perfection to the which he calleth vsus, and whether we open our mouth to call vppon him, or bestowe of our goods in way of almes, that we may do it without any sinister affection, & endeuour so to dispose that which he hath put into our handes, yt we may be found faithful stewards when we shal come at the later day to giuegive vp our account vntounto him, & generaly that we may so liue one with another, as that there may bee an vpright brotherly dealing among vsus, that eueryevery one endeuour so to liue, & so seeke after his own profit, as he grieue not his neighbors, but rather yt eueryevery man may be holpen & succoured by vsus as much as is possible: & that thereby wee may learne to shewe that we are the children of God, & that he is our father when wee shall seeke in this sort to maintaine the brotherhood wherein he hath ioyned vsus togither. That it may please him to grant this grace, not onelyonly vntounto vsus, but also vntounto all people and nations of the earth, &c.