[The examination of vsury in two sermons.]

The Examination of Vsurie, in two Sermons.

The first Sermon.

Psal. 15. vers. 1. & 5. Lord, who shall dwell in thy Tabernacle? Who shall rest in thine holy mountaine? He that giueth not his money to Vsurie.

THese two verses must be considered togither, be∣cause one is the question, and the other is the aun∣swere: Dauid demaunds who shall come to heauen? and God tels him that vsurers shal not come thi∣ther: as if he should say, they go to hell. Therefore as Paul taught Timothie to warne them which are rich, as though they had more need to be warned than other: so this sentence seemeth to be penned for a warning to the rich, be∣cause it strikes vpon the rich mans vice.

I haue spoken of Bribery and symo∣nie, and now I must speake of their si∣ster Vsury. Many times haue I thought to speake of this Theame; but the argu∣ments which are alleaged for it, haue made me doubtful what to say in it, be∣cause it hath gone as it were vnder pro∣tection. At last you see it falleth into my text, and therefore now I cannot bauke it any longer. Therefore if any here haue fauoured this occupation be∣fore, let him now submit his thoughts vnto Gods thoughts; for I will alledge nothing against it, but that which is built vpon the rocke.

Vsurie is the sinne which God will trie now whether you loue better than his word: that is, whether you wil leaue it if he forbid it: for if he flatly forbid it, and yet you wilfully retain it, then you loue Vsurie better than Gods word. Therefore one saith wel that our Vsu∣rers are Heretikes, because after manie admonitions, yet they maintaine their errour, & persist in it obstinatly as Pa∣pists do in Poperie. For this cause I am

glad that I haue any occasion to griple with this sinne, where it hath made so many spoiles, and where it hath so ma∣ny patrōs: for it is said that there be mo of this profession in this Citie, than there be in all the land beside. There be certain sinnes which are like an vnrea∣sonable enimie which will not be re∣conciled to death, & this is one of those euerlasting sinnes which liue and die with a man. For when he hath resigned his pride and his enuie and his lust, yet Vsurie remaineth with him, & he saith as Naaman said, Let the Lord be merci∣full vnto me in this: let me haue a dispen∣sation for this, as though this were a ne∣cessarie sin, & he could not liue without it. There be three sinnes which are coū∣ted no sins, and yet they do more hurt than all their fellowes, and those are Bribery, Nonresidencie, & Vsury: these three because they are gainfull are tur∣ned from sinnes to occupations. How many of this citie for all that they are Vsurers, yet would be counted honest men, & would faine haue Vsury estee∣med

as a trade: whereas if it were not so gainfull, it would be counted as great a sinne as any other, & so it is counted of all but thē which liue by it. This is the nature of pleasure and profite, to make sins seeme no sins if we gaine any thing by thē, but the more gainfull a sin is, the more dāgerous it is, & the more gainful vsurie is, the more dangerous it is. I will speake the more of it, because happely you shall not heare of this matter again.

First I will define what vsurie is: Se∣condly, I will shewe you what vsurie doth signifie: Thirdly, I will shew the vnlawfulnes of it: Fourthly: I will shew the kinds of it: Fiftly, I will shew the ar∣gumēts which are alledged for it: Sixt∣ly, I will shew the punishment of it: Se∣uēthly, I will shew you what opiniō we should hold of thē which do not lend vpō vsurie, but borrow vpō vsury. Last∣ly, I will shew you what they should do which haue got their riches by vsurie.

Touching the first, Vsurie is that gaine which is gottē by lending, for the vse of the thing which a man lendeth,

couenanting before with the borrower to receaue more than was borrowed: & therefore one calls the vsurer a legall theefe, because before he steale, he tells the partie how much he will steale, as though he stole by law. This word more, comes in like a sixt finger, which makes a monster, because it is more thā should be. Another defining vsurie, cal∣leth it the Contrarie to charitie: for Paul saith, Loue seeketh not her owne, but vsu∣rie seeketh anothers which is not her owne: therfore vsurie is farre from loue, but God is loue, saith Iohn, therefore vsu∣rie is farre from God to.

Now, all the Commaundements of God are fulfilled by loue, which Christ noteth when he draweth all the Com∣maundements to one Cōmaundement, which is, Loue God aboue all things, and thy neighbour as thy selfe: as if he should say, he which loueth God, wil keepe all the Commaundements which respect God, & he which loueth his neighbour wil keepe all the cōmādemēts which re∣spect his neighbour, therfore to main∣taine

loue, God forbiddeth all things which hinder this loue: and among the rest here he forbiddeth Vsurie, as one of her deadliest enemies: for a mā cānot loue and be an Vsurer, because Vsurie is a kinde of crueltie, and a kind of extor∣tion, and a kind of persecution, & ther∣fore the want of loue doth make Vsu∣rers: for if there were loue there would be no Vsurie, no deceit, no extortiō, no slaundering, no reuenging, no oppres∣sion, but we should liue in peace, & ioy, and contentment like the Angels; whereby you see that all our sinnes are against our selues: for if there were no deceit, then we should not be deceiued; if there were no slaunder, thē we should not be slaundered; if there were no en∣uie, then we should not be enuied; if there were no extortion, thē we should not be iniuried; if there were no Vsury, thē we should not be oppressed. Ther∣fore Gods law had bene better for vs then our owne law: for if his law did stand, then we should not be deceiued, nor slaūdered, nor enuied, nor iniuried,

nor oppressed. God hath commaunded euery man to lend freely, & who would not borrow freely? Therefore they which brought in Vsurie, brought in a law against themselues.

The first Vsurers which we read of, were the Iewes, which were forbidden to be Vsurers, yet for want of faith and loue, Ezekiel and Nehemiah doth shew how the Iewes, euen the Iewes which receiued this law from God himself, did swarue from it as they did frō the rest. First, they did lend vpon Vsurie to straungers; after they began to lend vp∣on Vsurie to their brethren, and now there be no such Vsurers vpon earth, as the Iewes which were forbidden to be Vsurers. Whereby you may see how the malice of man hath turned mercie into crueltie. 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 giue; they hurt when they seeme to helpe; they damage whē they seeme to vātage: therfore it is well noted that v∣surie

hath her name of byting, and she may wel signifie byting: for many haue not onely bene bitten by it, but deuou∣red by it, that is, consumed all that they haue: therfore as the Apostle saith, If you bite one another, take heede you be not de∣uoured one of another: so I may say if you be vsurers one to another, take heede you be not deuoured one of another, for vsurers are byters. As the name of the deuill doth declare what an enemie he is; so the name of vsurie doth de∣clare what an enemie she is. That you may know vsurie for a byter, her name doth signifie byting. If there were one byting vsurie, and another healing vsurie, then vsurie should haue two names; one of byting, & another of hea∣ling: but all vsurie signifieth byting, to shewe that all vsurie is vnlawfull. Now, you haue heard what vsurie is, & of what it is deriued, you shall heare the vnlawfulnesse of it.

[ 1] First, it is against the law of chari∣tie, because charitie biddeth vs to giue euerie man his owne, and to require no

more than our owne; but Vsurie requi∣reth more than her owne, and giues not to other their owne. Charitie reioyceth to cōmunicate her goods to other, and Vsurie reioyceth to gather other mens goods to her selfe.

[ 2] Secondly, it is against the law of Na∣tions; for euerie Nation hath some law against Vsurie, and some restraint a∣gainst Vsurers, as you shall heare whē we speake of the punishment.

[ 3] Thirdly, as it is against the law of Nations, so it is against the law of Na∣ture, that is, the naturall compassion which should be among men. You see a riuer whē 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, & so to another emptie place & filleth it, alwayes filling the places which are empty: so should we, the rich should fill the poore, the full should fill the hūgry, they which abound should fill them which want, for the rich are but Gods Amners, & their riches are cōmitted to

them of God to distribute and do good as God doth him selfe. As the water is charitable after a sort, so is the ayre, for it goeth to emptie places to, and filleth them as the water doth. Nature cannot abide that any place should be emptie, and therefore the ayre though it be a light body, and so naturally ascendeth vpward: yet rather than any place in the earth should be empty, the ayre will descend as it were from his throne, and go into caues, into dennes, and into dū∣geons, to fill them. If the rich were so good to their empty brethrē, as the ayre and water are to other emptie things; as there is no emptie place in the world, so there should be no emptie person in the world: that is, the rich in Israell would fill the poore in Israell, but the rich make the poore to fill them, for Vsurers feede vpon the poore euen as great fishes deuoure the small. There∣fore he which said. Let there not be a begger in Israell; sayd to, let there not be an Vsurer in Israell; for if there be Vsu∣rers in Israell, there will be beggers in 〈2 pages missing〉〈2 pages missing〉

another. For Christ said to his disciples, Loue one another as I haue loued you. But it may be said of the Vsurer, see how he hateth other, and loueth himselfe. For when he saith that he lendeth for com∣passiō, he meaneth for cōpassion of him selfe, that he may gaine by his pitie. The Vsurer loueth the borrower, as the Iuye loueth the Oke: The Iuye loueth the Oke to grow vp by it, so the Vsurer lo∣ueth the borrower to grow rich by him. The Iuye claspeth the Oke like a lo∣uer, but it claspeth out all the iuyce and sap, that the Oke cannot thriue after: So the Vsurer lendeth like a friend, but he couenanteth like an enemie, for he clas∣peth the borrower with such bands, that euer after he diminisheth, as fast as the Vsurer encreaseth.

Christ expounding the commande∣ment which forbiddeth to steale, saith, lend freely, shewing that Vsurie, because she lendeth not freely, is a kind of theft, & the Vsurers a kind of theeues, for else this expositiō were not right. Therfore Zacheus, as though he had stolne other mens goods, when he began to repent,

he restored them agayne foure foulde, euen as theeues are inioyned to restore foure foulde for that which they haue stolne, so Zacheus restored foure fould, as though he had stolne. It seemeth that Zacheus was no great theefe, be∣cause he restored foure foulde for all that he had gotten wrongfullie, for he got but the fourth part of his goods wrongfullie at the most, or else he could not haue restored foure foulde agayne. But now, if some should restore foure foulde, for all that they haue gotten wrongfullie, they should restore more than they haue, because all which vsu∣rers get, they get wrongfullie: for their occupation is a sinne, and therefore one saith, Because they cannot restore foure foulde here, they shall suffer an hun∣dreth foulde hereafter. Amaziah is forbidden to strengthen himselfe with the armies of Israell, onely because Is∣raell, had offended God; if Amaziah might not ioyne the armies of Israell with his armies to strengthen him, da∣rest thou ioyne the goods of the poore with thy goods to enrich thee? When

God set Adam his worke, he sayd, In the sweate of thy browes shalt thou liue: not in the sweate of his browes, but in the sweate of thy browes; but the Vsu∣rer liueth in the sweat of his browes, & her browes: that is, by the paines and cares, and labours of another, for he ta∣keth no paines himselfe, but onely ex∣pecteth the time when his interest will come in, like the belly which doth no worke, & yet eateth all the meate. Whē God had finished his creatiō, he said vn∣to mā, and vnto beasts, and vnto fishes, Increase and multiplie, but he neuer said vnto money, increase and multiplie, because it is a dead thing which hath no seede, and therefore is not fit to in∣gender. Therefore he which saith to his money, increase & multiply, beget∣teth a mōstrous birth, like Anah, which deuised a creature which GOD had not created before. Christ sayth to his Disciples, If you loue but them which loue you, what are you better than the Pub∣licans, for they loue their brethren: so I may say, if you will lend to none but

to them which will pay you Vsurie for it, what are you better than the Iewes? for the Iewes would lend for Vsurie; & if you be no better than the Iewes, then you shall speede no better than they: for as Christ said, Except your righteousnesse do exceede the righteousnesse of the Phari∣sies, your reward shall not exceede the re∣ward of the Pharisies: so, except your charitie doe exceede the charitie of the Iewes, your reward shal not exceede the reward of the Iewes. All this doth shew, that the Vsurer is like Esau, of whom God said, Esau haue I hated. Now in the 112. Psalme, you shall see who is like Ia∣cob, of whom God saith, Iacob haue I lo∣ued: for there Dauid saith, a good man is mercifull, and lendeth, and straight vpō it he setteth this crowne, he shall neuer be moued, but be had in perpetuall remem∣brance: as if he should say, this is the good mās Vsury, this is his increase, euē a good name, & euerlasting ioy. Again, in the 23. of Exod. it is said, Lēd vnto him which wanteth without Vsurie, that the Lord may blesse thee: as if he should say,

let the Lord pay the increase, feare not to be loosers by doing good, for God hath giuen his word to requite it him selfe. As he saith to them which were a∣fraide to pay tithes, and offer sacrifice, Trie me if I will not powre downe a blessing vpon you: so he seemeth to say vnto them which are afrayd to lēd, trie me if I will not powre downe a blessing vpon you. Whō will you trust, if you do not trust your creator, your father, your redee∣mer, your preseruer, and your Sauiour?

Now you haue heard the vnlawful∣nes of Vsurie, you shall heare how ma∣ny kindes there be of it. As other crafts are called Mysteries, so I may fitly call it, the Mysterie of Vsurie, for they haue deuised mo sorts of Vsurie, thā there be trickes at cardes, I cannot recken halfe, and I am afrayde to shew you all, least I should teach you to be Vsurers, while I disswade you from Vsurie, yet I will bring forth some; and the same reasons which are alledged against these, shall condemne all the rest.

[ 1] Some will not take Vsurie, but they

wil haue the vse of your pasture, or your land, or your orchard, or your teame, or your kine, vntill you pay the money agayne, which in that time will grow to a greater gayne to the Vsurer, and a greater losse to the borrower, than if he had paide more money than other vsu∣rers are wont to take.

[ 2] Some will not take vsurie, but they will take plate, and vessell, and tapistree, and bedding, and other houshold stuffe, to vse and weare, vntill their money come home, which will lose more in the wearing, than the interest of the money would come to. This vsurie is forbiddē in the 2. of Amos, where God complai∣neth faying, They lye downe vpon the clothes which are laid to pledge: shewing, that we should not lye downe vpō such clothes, that is, we should not vse or weare the thing which is laid to pledge.

[ 3] Some will take no Vsurie, but they will take a pawne which is better than the money which they lend, and then they will couenant, that if he bring not the money agayne by such a day, he

forfetteth his pawne: which day the V∣surer 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 sayd, Thou shalt not take Vsurie or van∣tage: as if he should say, thou shalt not take the forfeiture; for then thou takest vantage, when thou takest more than thou lendest.

[ 4] Some will not take Vsurie, but they will buy some thing at a small price, and then couenant with the bor∣rower that he buy the same agayne of the same price at such day, which day the vsurer knoweth that the borrower is not able to keepe, and so he getteth for a little, that which the other might haue sold for much more. This vsurie is condemned in the 1. Thessa. 4. where it is sayd, Let no man defraude or circum∣uent his brethren in any thing.

[ 5] Some will not take vsurie, but they will lend out their money to occupiers, vpon condition to be partakers in their

gaines, but not in their losses: so one takes all the paines and abideth all the venture, and the other which takes no paines, reapeth halfe the profit. This vsurie is forbiddē in 2. Thes. 3. 10. where it is sayd, He which will not worke let him not eate.

[ 6] Some will not take Vsurie, but if he be a Labourer, or a Mason, or a Carpē∣ter, which borroweth of him, he wil co∣uenāt with him for so many days work, he shal labour with him so many dayes, or so many weekes for no money, but the loane of money. This Vsury is con∣demned in Luke. 10. 7. where it is said, The labourer is worthie of his hire.

[ 7] Some will not take Vsurie, but if you haue not presēt money to pay for their wares, they will set a high price of them, for the forbearing of the time, and so they do not onely sell their wares, but they sell time to: that is, they do not onely 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 sel∣leth

rest: therefore when he would haue the light of heauen, and the rest of Para∣dise, it shall be said vnto him that he hath sold both alreadie. For he sold light when he sold the day, and he sold rest when he sold the night: and therefore now he can haue neither light nor rest. Hereafter let not the Londoners say that they giue time, but that they sell time.

[ 8] There be other Vsurers which will not lend themselues, but giue leaue to their wiues, and they play like huck∣sters, that is, euerie moneth a peny for a shilling, which is one hundred for ano∣ther in the yeare.

[ 9] But that I was informed of them since this sermon was preached, I had left out our capitall Vsurers, which wil not lend any money, because they dare not require so much gain as they wold haue, but if you would borrow an hū∣dred pound, they will giue you wares worth three score pound, and you shall answere them an hundred pound for it. These are the Vsurers generall, which lurke about the the Citie like Rats, &

Wesels, and Fulmers, of whom may be said the same which is said of the diuels, they seeke whom they may deuour.

[ 10] There be other Cosins to vsurers, which are not counted vsurers, such as take money for that which they should giue freely: such as take as much for a counterfeit as for the best: such as take a fee of a Client & do him no pleasure: such as take money for Masses, & Dir∣ges, and Trentals, and Pardons, & such like drugs, which do no more good thā fire out of the chimney. This is a kind of vsurie and deceit beside, which one day they will cast away as Iudas did his thirtie pence.

Now you haue heard the kinds of vsurie, you shall heare the arguments which are deuised for vsurie.

Sinne is neuer complet vntil it be ex∣cused: this is the vantage which the di∣uell getteth by euery sinne, whensoeuer he can fasten any temptation vpon vs, we giue him a sinne for it, and an ex∣cuse to boote as Adam our father did. First he sinned, and then he excused: so

first we sinne, and then we excuse: first an vsurer, and then an excuser. There∣fore euery vsurer wil defend vsury with his tongue, though he cōdemne it with his conscience. If the Image makers of Ephesus had not liued by Images, they would haue spokē for Images, no more than the rest: for none stood for Images but the Image makers: so if the vsurers did not liue by vsury, they would speak for vsurie no more than the rest: for none stand for vsurie but vsurers.

It is an easie matter, if a man be dispo∣sed, to speak somthing for euerie vice, as some defend the Stewes: some defend treasō; some defend Nonresidēcy: some defend swearing by my faith: some de∣fend bowling vpon the Sabaoth: and some defend vsurie. But, will you pleade for Baal? (saith Ioash) that is, will you plead for sinne which wil plead against you? A sinne is a sinne when it is defen∣ded: nay, a sinne is two sins, when it is defended: for he which breaketh one of the least commandements (saith Christ) & teacheth others to doe so, is the least

in the kingdome of heauen. A Squire of low degree is a Squire of no degree: so the least in the kingdome of heauen is none of the kingdome of heauen. Who thē is the least in the kingdome of hea∣uen? not he which breaketh the least of the commandemēts, but he which tea∣cheth others to do so: that is, he which by defending, and excusing, & minsing, and extenuating his sinne, incourageth others to sinne too.

To defend Vsury, they distinguish vpon it, as they distinguish of lying: as they say, there is a pernicious lye, and an officious lye, and a merry lye, and a godly lye: so they say, there is the Mer∣chants Vsurie, and the Strangers Vsu∣rie, and the Widdowes Vsurie, and the Orphanes Vsurie, and the poore mans Vsurie, and the biting Vsurie, and the charitable Vsurie, and the necessarie Vsurie. As God said, yee shall dye, and the woman said, peraduenture yee shall dye, and the Serpent said, ye shall not dye; so there be three opinions of Vsurie: some say like God, thou shalt dye, they

thinke that Vsurie is vtterly vnlawful, because God hath vtterly forbid it: some say like the woman, peraduenture thou shalt die, they doubt whether Vsu∣rie be vtterly vnlawfull or no, because it is so much tollerated: some say like the Serpent, thou shalt not die, they thinke that Vsurie is lawful, because it is gain∣full, as Saul thought that the Idolaters beasts shold not be killed, because they were fat. But as he was commanded to kill the fat beast, as well as the leane, so we are commanded to kill fat sinnes as well as leane sinnes; gainfull sinnes as well as prodigall sinnes.

[ 1] They which plead for Vsurie, obiect these arguments. First they say, God doth allow some kinde of Vsurie, for in Deut. 23. it is said of a stranger thou mayest take Vsurie. I perceiue no scrip∣ture speaketh for Vsurers. Of a stranger (saith God) thou maist take Vsurie: but thou takest Vsury of thy brother, ther∣fore this cōdemneth thee, because thou vsest thy brother like a stranger. Here stranger doth signifie the Iews enimies,

whom they were commaunded to de∣stroy: therefore marke how much this maketh against Vsurie, which they ob∣iect for Vsurie. God doth not license the Iewes to take Vsurie of any, but their enimies, whom they might kill: They might not be Vsurers vnto any, but to them of whom they might be destroyers, whom they might slay, of thē only they might take vsury: shew∣ing that Vsury is a kind of punishmēt, and such a kind of punishment, as if we are to kill a man, it were a verie fit pu∣nishment for him, and therfore the Iews might take Vsurie of none, but them whom they might kill. I hope Vsurers will alledge this scripture no more.

[ 2] Secondly, they say that they lend for compassion, & so make Vsurie a work of charitie. This were charitie not to be partakers in our gaines, but to be partakers in our losses; but Vsurers wil be partakers in our gaines, but not in our losses; nay, though we lose, yet they will gaine: is this charity? it is Vsurers charitie.

[ 3] Thirdly, they say, if he gaine and I gaine too, is not this well? may he not consider my friendship, and be thank∣full? yes, he may be thankfull, but no man is bound to be thankful, but when he hath receiued a good turne, then he is tried whether he will be thankfull or no: and if he requite thy curtesie, then he is thankfull, but if thou bind him to requite it, then thou art couetous.

[ 4] Fourthly they say, Vsurie is necessa∣rie for Orphans, and Widdowes, and Straungers, which haue no other way to get their liuing, and therefore some Vsurie must be tolerated. If Vsurie be necessarie for vs, how did the Iewes without it? Did God thinke it good for the state of their common weale to be without Vsurers? and is it good for the state of our common weale to haue Vsurers? this is wisedome against God.

[ 5] Fiftly they say: If I may not gaine by the money which I lend, I will lend no more, but keepe my mony to my selfe: nay, that is as bad to keepe thy money

from them which need, as to lend thy mony for Vsurie. For Christ saith, from him which borroweth turne not away thy face. Therefore thou art bound to lend. As he hath a cursse in Prou. 11. which keepeth his corne, when he should sel it to thē which hunger; so he hath a cursse in Eze. 18. which keepeth his mony whē he should lend it to them which want.

[ 6] Sixtly they say, because Vsurie comes of biting, the biting vsurie is onely for∣bidden, & 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 con∣demne it.

[ 7] Lastly, they alledge the Law of the land for it, and say, the Queenes statute doth allow vs to take vpon vsurie ten in the hundreth. These are like the Iewes, which said, We haue a law, and by our law he shall die: whē they could not say by Gods law he shall die, then they said by our law he shall die: so when they cannot say by Gods law we may take vsurie, they say by mans law we may

take vsurie, this is the poorest defence of all the rest: for if Gods law forbid thee, can any law of man excuse thee? As it would not serue Adam to say, the woman bad me; so it will not serue the v∣surer to say, the Law doth licence me. But he cannot say the Law doth license me: for though peraduenture our Law do tollerate more than should be tolle∣rated, yet I would haue you know, that our Law doth not allow ten in the hū∣dreth, nor fiue in the hundreth, nor one in the hundreth, nor any vsurie at all: but there is a restraint in our Law, that no vsurer take aboue tenne in the hun∣dreth, it doth not allow ten in the hun∣dreth, but punisheth that tyrant which exacteth aboue ten in the hundreth. It is much like that tolleration which we reade of diuorces. For the hardnesse of mens hearts, Christ saith, that Moses did suffer the man and wife to part a sunder: So for the hardnesse of mens hearts, our Moses our Prince is faine to suffer as it were a kind of vsury, because otherwise no men would lend.

These are the best excuses which our Vsurers haue to plead for themselues, against they come before the tribunall of God; & if their reasons wil not stand before men nor their owne conscience, how will they stand before the Lord? And yet he which speaketh to these, maketh himselfe a mock. Christ prea∣ched many Sermons, and was neuer scorned at any, but when he preached against couetousnesse, thē it is said that he was mocked: shewing that these kind of men are most incorrigible and wedded to their sinne till death make them part. Yet for their greater con∣demnation, we are commāded to speak to them which wil not heare: of which number is euerie reader of this Sermon if he be a Vsurer after.

Now, you long to heare what the Vsurer is like. To what shal I likē this generatiō? They are like a Butlers box: for as all the counters at last come to the Butler; so all the mony at last com∣meth to the Vsurer, ten after ten, & ten after ten, and ten to ten, til at last he re∣ceiue

not only ten for an hundreth, but an hundreth for ten. This is the onely difference, that the Butler can receiue no more than he deliuered: but the Vsurer receiueth more than he deliue∣reth. They are like a Moth; euen as a Moth eateth a hole in cloath, so Vsury eateth a hole in siluer: If you haue a peece of siluer which is as much as an hūdred pounds, in one yeare vsury will eate a hole in it as big as ten pounds: in two yeares she will eate a hole as big as twentie pounds: in three yeares she wil eate a hole as big as thirty pounds. Nay, now they say, he is but a bad husband which cannot eate a hole as big as fiftie pounds in a yeare: that is, which cannot gain halfe in half: how many holes haue these Moths eaten in poore mens gar∣ments? They are like Nonresidēts, that is, such bad members, that no man spea∣keth for them but thēselues. As no mā standeth for Nonresidencie, but he which is a Nonresident, or he which would be a Nōresidēt: so no mā stādeth for Vsurie, but he which is an Vsurer,

or he which would be an vsurer. They are like Iezabel, which said, Let me a∣lone, I haue a way. If there be no way to liue (saith the false Steward) I know what to do I will deceiue: so if there be no way to liue (saith the vsurer) I know what to do, I will oppresse: If I cannot liue by buying, nor by selling, nor by flattering, nor by labouring, I will liue by oppression. But as one in his Cōmēt speakes to the false Steward. Thou saiest I know what to do, but doost thou know what thou shalt suffer? So I say to vsu∣rers, you say you know what to do, but do you know what you shal suffer? In deed he knoweth not what to do, which knoweth not to do well: and therefore Christ said of his persecutors, that they knew not what they did. Here I will end the first dayes examination.

Now I may conclude with Paul, I haue not spoken, but the Lord: & therfore as the Lord said vnto Saul, that he per∣secuted him; so they which resist this doctrin do contemne him, and not me.

The end of the first Sermon.

Notes

• Vers. 1.
• 1. Tim. 6. 17.
• Vsurers He∣retikes.
• 2. King. 5. 18.
• Three sinnes counted no sinnes.
• The contēts of this Trea∣tise.
• The defini∣tion of Vsu∣rie.
• Vsurers steale by law.
• 1. Iohn. 48.
• Mat. 22. 37.
• Luke. 6. 35.
• Ezech. 18. 22. Nehe. 2. 5.
• Deut. 15. 10.
• 2
• Galat. 5. 15.
• Because it si∣gnifieth an aduersarie.
• Neschec.
• The vnlaw∣fulnesse of Vsurie.
• A similitude.
• Deut. 15. 4.
• Iohn. 13. 34.
• Vnderstand that his Ser∣mon vpon the mount, is an exposi∣tion of the Commāde∣mēts, or else the text will not seeme to implie this. Luke. 19. 8.
• In some kind of theft. Exod. 22.
• 2. Chron. 25.
• Gene. 3. 19.
• Gene. 1. 28.
• Gene. 36. 24.
• Mat. 5. 46.
• Mat. 5. 20.
• Mala. 1. 3.
• Vers. 5.
• Mala. 3. 10.
• Deut. 25. 10.
• The kinds of Vsurers.
• 1. Pet. 5. 8.
• 10 Vsuries Co∣sins.
• Obiections made by vsu∣rers.
• Gen. 3.
• Act. 19. 25.
• Iud. 6. 31.
• Matth. 5. 19.
• Gen. 2.
• Three opini∣ons of Vsury.
• Gen. 3.
• 1. Sam. 15. 9.
• Obiections for Vsurie.
• Matth. 5. 42.
• Iohn. 19. 7.
• Gen. 3.
• Matth. 19. 7.
• Luk. 16. 14.
• Ezek. 2. 5.
• What the vsurer is like.
• 1. King. 21. 7.
• Luk. 16. 4.
• Luk 23. 34.
• 1. Cor. 7. 10.
• Act. 9. 22.