The sermons of Maister Henrie Smith gathered into one volume. Printed according to his corrected copies in his life time.

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 con∣sidered together,* 1.1 because one is the question, and the other is the answere: Dauid de∣maundes 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,* 1.2 as though they had more neede to bee 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 Briberie, and Symonie, and now I must speake of their sister Vsurie. Many times haue I thought to speake of this Theame, but the arguments which are al∣leadged

for it, haue made me doubtfull what to say in it, because it hath gone as it were vn∣der protection. At last you see it falleth into my text, and therefore now I cannot bauke it any longer. Therefore if anie heere haue fa∣uoured this occupation before, let him now submit his thoughts to Gods thoughts, for I will alleadge nothing against it, but that which is built vpon the rocke.

Vsurie is the sin which God will trie now whether you loue 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 loue Vsurie better than Gods word. Therefore one saith well, that our Vsurers are Heretikes,* 1.3 because after ma∣nie admonitions, yet they maintaine their er∣rour, and persist in it obstinately as Papists do in Poperie. For this cause I am glad, that I haue 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 vnreasona∣ble 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 en∣uie,

and his lust, yet Vsurie remaineth with him, and hee saith as Naaman saide; Let the Lord be mercifull vnto me in this,* 1.4 let mee haue a dispensation for this; as though this were a necessarie sinne, and he could not liue with∣out it.* 1.5 There be three sinnes which are coun∣ted no sinnes, and yet they doe more hurt then all their fellowes; and those are, Bribe∣rie, 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 haue Vsurie esteemed as a trade: whereas, if it were not so gainefull, it would be counted as great a sinne as anie o∣the, 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 gain∣full a sinne is, the more dangerous it is; and the more gainefull vsurie is, the more dange∣rous it is. I will speake the more of it, because happely you shall not heare of this matter a∣gaine.

First I will define what Vsurie is:* 1.6 Second∣ly, 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 allead∣ged for it: Sixtly, I wil shew the punishment of it: Seuenthly, I will shew you what opini∣on we should holde of them, which doo not lend vpon Vsurie, but borrow vpon Vsurie: Lastly, I will shew you what they should do which haue got their riches by Vsurie.

Touching the first,* 1.7 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.* 1.8 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 contra∣rie to Charitie: for Paul saith, Loue seeketh not her owne, but vsurie seeketh anothers that is not her owne; therefore Vsurie is farre from loue:* 1.9 but God is loue saith Iohn, therfore Vsu∣rie is farre from God too.

Now, all the Commaundements of God are fulfilled by loue; which Christ noteth, when hee draweth all the commaundements to one commaundement,* 1.10 which is, Loue God aboue all things, and thy neighbour as thy selfe: as if hee should say, hee which loueth God,

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will keepe all the Commandements which respect God, and he which loueth his neigh∣bour, will keepe all the Commandements which respect his neighbour: therefore, to maintaine loue, God forbiddeth all things which hinder this loue, and amongst the rest here he forbiddeth Vsurie, as one of her dead∣liest enemies. For a man cannot loue and be a Vsurer, because Vsurie is a kind of crueltie, and a kinde of extortion, and a kinde of per∣secution, and therefore the want of loue doth make vsurers: for if there were Loue, there would be no vsurie, no deceipt, no extortion, no slaundering, no reuenging, no oppressi∣on: 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 en∣uied; if there were no extortion, then wee should not be iniured; if there were no vsu∣rie, then we should not be oppressed. There∣fore Gods law had bene better for vs 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 free∣ly,* 1.11

and who would not borrow freely? Ther∣fore 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 Vsu∣rers:* 1.12 yet for want of faith and loue, Ezechiel and Nehemiah doe shew,* 1.13 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 vpon vsurie to strangers, after they began to lende vpon 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.* 1.14 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 when they seeme to vantage: therefore it is well noted, that vsurie hath her name of by∣ting: and she may well signifie biting, for many haue not onely bene bitten by it, but deuoured by it, that is, consumed al that they haue.* 1.15 Therefore, as the Apostle saith, If you bite one another, take heed you bee not deuou∣red one of another: so I may say, If you be V∣surers 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;* 1.16 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 by∣ting vsurie, and another healing vsurie, then vsurie should haue two names, one of byting, and another of healing: but all vsurie signi∣fieth byting, to shew that all vsurie is vnlaw∣full.

Now you haue heard what vsurie is, and of what it is deriued, you shall heare the vn∣lawfulnesse of it.

[ 1] First, it is against the lawe of charitie, be∣cause charitie biddeth vs to giue euery man his owne,* 1.17 and to require no more then our owne: but vsurie requireth more then her owne, & giues not to other their owne. Cha∣ritie reioyceth to communicate her goods to other, and Vsurie reioiceth to gather other mens goods to her selfe.

[ 2] 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 pu∣nishment.

[ 3] 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.* 1.18 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 for∣ward 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 a∣bound 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 wa∣ter 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 na∣turally 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 vpon the poore, euen as great fishes deuour the small. Therefore he which said, Let there not bee a begger in Israel,* 1.19 said too, Let there not bee a Vsurer in Israel; for if there be Vsurers in Is∣rael, there will be beggars in Israell, for Vsu∣rers make beggers, euen as Lawyers make quarrellers.

[ 4] Fourthly, it is against the lawe of God. First, it is forbidden in Exodus 22. where it is said, If thou lend monie vnto my people, that is, to the poore with thee, thou shalt not oppresse them with Vsurie: here is Vsurie called op∣pression; therefore if oppression be a sin, V∣surie is a sin too. Secondly, it is forbidden in Leuiticus 25. 26. where it is said. Thou shalt not giue 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 vnto thy brother vpon Vsurie. And least you should say, that hee meaneth but one kind of vsurie, hee sheweth that hee meaneth all kinds of vsurie: for af∣ter 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 mo∣nie vpon 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 vpon his gold and siluer, & his heart telleth him; all this is well gotten, and when he lieth vpon his death-bed, and must leaue all to his children, hee can say vnto them, I leaue you mine own: but the Vsurer cannot say, I leaue you mine owne, but I leaue you o∣ther mens; therefore the Vsurer can neuer die in peace, because if he die before hee make re∣stitution, 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:* 1.20 See how he loued him: As it may be said of Christ, see how hee loueth vs, so it should bee said of vs, see how they loue one another. For Christ said to his Disciples:* 1.21 Loue one another as I haue 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,* 1.22 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 be∣gan to repent, he restored them againe foure folde, euen as theeues are enioined to restore foure fold for that which they haue stolne, so Zacheus restored foure folde, as though, hee had stolne.* 1.23 It seemeth that Zacheus was no great theefe,* 1.24 because he restored foure folde for all that he had gotten wrongfullie,* 1.25 for he got but the fourth port of his goods wrong∣fullie at the most, or else he could not haue re∣stored

foure folde againe. But now, if some should restore four fold for al that they haue gotten wrongfully, they should restore more then they haue, 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 suf∣fer an hundred fold hereafter.

Amaziah is forbidden to strengthen him∣selfe with the armies of Israell,* 1.26 onely because Israel had offended God; If Amaziah might not ioine the armies of Israel with his ar∣mies 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;* 1.27 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 onely expecteth the time when his inter∣rest will come in, like the bellie which dooth no worke, and yet eateth all the meat.

When God had finished his Creation, hee saide vnto man, and vnto beasts, and vn∣to fishes,* 1.28 Encrease and multiplie, but hee ne∣uer sayde vnto money, encrease and multi∣plie, because it is a dead thing, which hath no

seed, & therfore is not fit to ingender. There∣fore he which saith to his money, Increase and multiplie, begetteth a monstrous birth, like Anah,* 1.29 which deuised a creature which God had not created before. Christ saith to his Disciples,* 1.30 If you loue but them which loue you, what are you better then the Publicanes? for they loue 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.* 1.31 For as Christ said, Except your righte∣ousnesse do exceed the righteousnesse of the Pha∣risies, 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,* 1.32 of whome God saide, Esaw haue I hated. Now in the 112 Psalme, you shall see who is like Iacob,* 1.33 of whome God saith, Iacob haue I loued: for there Dauid sayth, A good man is mercifull and lendeth, and straight vp∣on it hee setteth this crowne, He shall neuer bee mooued, but bee had in perpetuall remem∣brance: 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 vnto him which wan∣teth without Vsurie, that the Lord may blesse thee:* 1.34 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 a∣fraide to paie tithes and offer sacrifice,* 1.35 Try me if I will not powre downe a blessing vpon you: so hee seemeth to saie vnto them which are a∣fraid to lend, Try me if I wil not powre down a blessing vpon you. Whom will you trust, if you doo not trust your Creator, your Father, your Redeemer, your Preseruer, and your Sa∣uiour?

Now you haue heard the vnlawfulnesse of Vsurie,* 1.36 you shall heare how manie kindes there be of it. As other Crafts are called My∣steries, so I maie fitlie call it, The Mysterie of Vsurie; for they haue deuised moe sorts of V∣surie, 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 haue the vse of your pasture, or your land, or

your orchard, or your teame, or your kine, vn∣till you pay the money againe, which in that time wil grow to a greater gaine to the Vsu∣rer, 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 tapistrie, and bed∣ding & 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 forbid∣den in the 2. of Amos, where God complai∣neth, saying; They lye downe vpon the cloathes which are laide to pledge: shewing, that wee should not lye downe vpon such clothes, that is, we should not vse or wear the thing which is laide to pledge.

[ 3] 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 mo∣ney. 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 [ 4] buy some thing at a small price, and then co∣uenant with the Borrower, that hee buy the same againe of the same price at such a daie: which day the Vsurer knoweth that the bor∣rower is not able to keepe, and so hee getteth for a little, that which the other might haue solde for much more. This vsurie is condem∣ned 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 [ 5] lende 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 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 [ 6] 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 no∣money,

but the loane of money. This vsurie is condemned in Luke 10. 7. where it is sayd, The labourer is worthie of his hire.

[ 7] Some will not take vsurie, but if you haue not present money to pay for their wares, they will set a high price of them, for the forbea∣ring of the time, and so they doe not only sell their wares, but they sell time too: that is, they doe 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 selleth rest: therefore when hee would haue the light of heauen, and the rest of Paradice, it shalbe said vnto 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 ther∣fore 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 wil not lend themselues, but giue leaue to their wiues, and they play like hucksters, that is euerie moneth a peny for a shilling, which is one hundreth for another in the yeare.

[ 9] But that I was informed of them since this Sermon was preached, I had left out our ca∣pitall Vsurers, which will not lend anie mo∣ney, because they dare not require so much

gaine as they would haue; but if you would borrow an hundred pound, they wil giue 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,* 1.37 They seeke whom they may deuoure.

There be other cousins to Vsurers, which [ 10] are not counted Vsurers;* 1.38 such as take money for that which they should giue 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 Mas∣ses, 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 thir∣tie pence.

Now haue you heard the kindes of Vsurie,* 1.39 you shall heare the Arguments which are de∣uised for Vsurie.

Sinne is neuer compleat vntill it be excu∣sed: this is the vantage which the diuell get∣teth by euery sinne, whensoeuer hee can fa∣sten any temptation vppon vs, we giue him a sinne for it, & an excuse to boot, as Adam our

father did.* 1.40 First he sinned, and then hee excu∣sed: 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 con∣science. If the Image-makers of Ephesus had not liued by Images,* 1.41 they would haue 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 V∣surers.

It is an easie matter (if a man be disposed) to speake something for euerie vice, as some defend the stewes, some defend Nonresiden∣cie, some defend swearing by my faith, some defend bowling vpon the Sabaoth,* 1.42 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:* 1.43 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 de∣gree: so the least in the Kingdome of Hea∣uen, 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 tea∣cheth others to do so: that is, he which by de∣fending, and excusing, and mincing, and ex∣tenuating his sinne, incourageth others to sinne too.

To defend Vsurie, they distinguish vpon 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 Stran∣gers vsurie, and the Widowes vsurie, and the Orphans vsurie, and the poore mans vsurie, and the byting vsurie, and the charitable v∣surie, and the necessarie vsurie. As God said, Ye shall dye;* 1.44 and the Woman saide, perad∣uenture yee shall dye; and the Serpent saide, ye shall not dye:* 1.45 so there be three opinions of vsurie. Some say like God, thou shalt dye; they thinke that Vsurie is vtterlie vnlawfull, be∣cause 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 Ser∣pent,* 1.46 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,* 1.47 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 [ 1] Arguments. First they say, God doth allow some kinde of Vsurie;* 1.48 for in Deut. 23. it is said, Of a straunger thou maist take Vsurie. I per∣ceiue no scripture speaketh for Vsurers. Of a stranger (saith God) thou maiest take Vsurie: but thou takest vsurie of thy brother; there∣fore this condemneth thee, because thou v∣sest thy brother like a stranger. Here stran∣ger doth signifie the Iewes enemies, whome they were commaunded to destroy: there∣fore marke how much this maketh against v∣surie, 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 vnto anie, but to them of whome they might be destroyers; whome they might slaie, of them onely 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 compassi∣on, [ 2] 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 [ 3] 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 courte∣sie, then he is thankfull; but if thou bind him to requite it, then thou art couetous.

Fourthly they say, Vsurie is necessarie for [ 4] Orphanes, and Widowes, 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 bee without Vsurers: and is it good for the state of our Common-weale to haue vsurers: this is wisdome against God.

Fiftlie they saie, if I may not gaine by the [ 5]

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,* 1.49 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 E∣zec. 18. which keepeth his money when hee should lend it to them which want.

[ 6] Sixtly they say, because Vsurie comes of biting, the biting vsurie is onely 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.

[ 7] Lastly, they alleage the lawe of the lande for it, and say, the Queenes statute dooth al∣lowe vs to take vpon Vsurie ten in the hun∣dred. These are like the Iewes, which said, We haue a law,* 1.50 & 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,* 1.51 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 haue you know, that our law doth not allow ten in the hundred, nor fiue in the hundred, nor one in the hundred, nor any v∣surie 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 pu∣nisheth that tirant which exacteth aboue ten in the hundred. It is much like that tollerati∣on which we reade of diuorces: for the hard∣nes of mens heartes,* 1.52 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 v∣surie, because otherwise no men would lend.

These are the best excuses which our vsu∣rers haue 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 be∣fore 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,* 1.53 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:* 1.54 of which number, is euerie reader of this Ser∣mon,* 1.55 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 af∣ter 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 onely dif∣ference, 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 haue 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 haue these moths eaten in poore

mens garments? they are like Nonresidents, that is, such bad members, that no man spea∣keth for but themselues: as no man standeth for nonresidencie, but he which is a Nonresi∣dent, 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,* 1.56 which said, Let mee alone, I haue a way. If there bee no waie to liue (sayth the false Steward) I know what to doe,* 1.57 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 op∣pression. 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,* 1.58 That they knew not what they did. Here I wil end the first daies examination. Now I may conclude with Paul,* 1.59 I haue not spoken, but the Lord: and ther∣fore as the Lord said vnto Saul that he perse∣cuted him;* 1.60 so they which resist this doctrine, do contemne him, and not me.

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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 giue vsurie. Lastly what they should doe, which haue got their riches by vsurie.

To begin with the punishment,* 1.61 not one∣ly Gods law, but euen the Cannon law, doth [ 1] so condemne vsurie, that first it doth excom∣municate him from the Church, as though he had no communion with Saints.

[ 2] Secondlie, it dooth detaine him from the sacraments, as though he had no communion with Christ.

[ 3] Thirdlie, it dooth depriue him of his Se∣pulchre,

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 [ 4] though his goods were not his owne: For no∣thing is ours, but that which wee haue 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 in∣comes, one of the borrower, and another of the reuenger: of the borrower he lookes for gaine, but of the reuenger he lookes for pu∣nishment. Therfore all the Scripture prophe∣cieth euill vnto him, as Michaiah did to A∣chab.* 1.62 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 ne∣uer 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 vnmer∣cifull.

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 Alder∣men 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 Com∣mon weele, which for their wealth their pa∣rents looked that they should come to. I can giue no reason for it, but the reason of Salo∣mon, 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,* 1.63 according to that, The riches of the sinner is layd vp for the righteous: that is, the righteous shall enioie that which the wic∣ked 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,* 1.64 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 vnto his children,* 1.65 Cursed bee you my Chil∣dren, because you were the cause of these torments: for least you should be poore I was an Vsurer, and robbed other, to leaue riches vnto 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 vs 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 ac∣cusing them, curse their Parents for beget∣ting 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.

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This is the second vsurie which the Vsu∣rer shall receiue of God, after hee hath recei∣ued 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 Zache∣us did, and shall not restore, because their mo∣ney is gone. Therefore if Christ be come to your hearts, as he came to Zacheus house, re∣store now as Zacheus did,* 1.66 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;* 1.67 the earth shall take his bodie, the strangers shal take his goods, & the mour∣ners shall reioyce vnder their blacks, and say, Wickednesse is come to the graue.

Therefore, if thou wouldest not be coun∣ted an vsurer then, refrain to be a vsurer now, for they which are vsurers now, shalbe coun∣ted Vsurers then. Thus you haue heard the Vsurers payment.

Now if you will know whether it be vn∣lawful to giue vsurie,* 1.68 as it is vnlawfull to take vsurie, I wish that you could resolue your selues that I might not speake of it: for I haue 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 haue promised, I wil speak som∣thing of it.

Well then, may we neither take vsurie, nor giue vsurie?* 1.69 I know that Ieremie saith, I haue not lent vpon vsurie to others, neither haue o∣thers lent vpon vsurie to mee:* 1.70 as though both were vnlawfull, not onely to take vsurie, but to giue vsurie.* 1.71 But thereby Ieremie doth sig∣nifie 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 borrow∣er, 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 Iere∣mie, to proue that hee had not lent vpon vsu∣rie, doeth saie, that hee neuer borrowed vpon Vsurie, which manie will doe that will not lende. The best Expositors giue this sence of it. I knowe beside, that Christ did cast foorth the buyers out of the Temple,* 1.72 as wel as

the sellers:* 1.73 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,* 1.74 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.* 1.75 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 recei∣uer dooth make the giuer to giue, because hee will not lende, vnlesse the other wil giue him for the loane: therefore as we say the re∣ceiuer makes the theefe: so I may say, the re∣ceiuer of Vsurie, makes the giuer of Vsurie. Therefore I would be loth to compare them which are constrained to borrow vpon vsu∣rie, vnto 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 giue vsurie, vnto 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 o∣ther is necessitie. He which lendeth for vsurie, lendeth for couetousnesse, but he which bor∣roweth vpon 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 wo∣men;* 1.76 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,* 1.77 and heale, and fight vpon the Saba∣oth, 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 vs to paie more then we borrowed, but to require more then we lend. Some doo thinke, that as God did vse the am∣bition of Absalon, and the malice of Pharao, and the trecherie of Iudas vnto good; so men may vse the couetousnes of Vsurers vnto 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 inconuenien∣ces beside like to ensue, which you know bet∣ter then I, vnlesse hee haue present money at some time to preuent a mischiefe. For exam∣ple hereof, I may alleadge how Iacob did vse the sinne of Laban. Laban did euill in swea∣ring by idols,* 1.78 but Iacob did not euill in recei∣uing such an oath of him, though it was an vnlawfull oath: so though the Vsurer do e∣uill in taking vsurie, yet a man doth not euill

in giuing Vsurie.* 1.79 Beside, I may alleadge the example of Abraham and Abimelech: Abra∣ham 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 Maho∣met. 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 giue more than I borrowed, though it be vnlawful for the v∣surer 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 iniu∣rie, though it be vnlawfull to offer iniurie: it is lawfull to suffer iniurie, as Christ paide tribute, which was iniurie; but it is not law∣full to offer iniurie;* 1.80 because there are six com∣mandements against it.

Now, to take vsurie, is (as it were) to offer iniurie; but to giue Vsurie, is (as it were) to suffer iniurie; therfore, though I may not take more than I lended, yet I may giue more than I borrowed.

Moreouer, I may compare giuing of vsu∣rie, 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 vpon 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 vpon vsurie that is, in case of necessi∣tie, 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 signi∣fie 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 con∣tradict them: yet I meane not to decide the question, because I will not be mistaken. But if some should come vnto mee in that neces∣sitie and extremitie which I can imagine, and aske; May I borrowe money of these V∣surers to saue my life, or my credite, or my

liuing, seeing no man will lende me freely? I woulde answere him as the Prophet answe∣red 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 vnto mee in this,* 1.81 so I thinke the Lorde will be mercifull vnto 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,* 1.82 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 lear∣ned writer of other mind. Yet least you shuld mistake the matter, as I distinguished of len∣ders, so I will distinguish of borrowers.

If some may borrow vpon Vsurie,* 1.83 it doth not follow that all may borrow vpon Vsurie, because all haue not the like cause: therefore doo not say that I teach you to borrow vpon Vsurie, for I thinke that the most in this Cit∣tie which borrow vpon vsurie, should not borrowe as they doo, because they rather maintaine vsurie, then supplie their necessi∣tie. Some I know borrow for meere necessi∣tie; if anie may be allowed, those are they: but there is a kinde of borrowers in this Cit∣tie,

which feede vsurers as the bellowes kin∣dle the fire, so they haue 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 pre∣dicament then those which borrow for ne∣cessitie: and therefore if they bee not old e∣nough to answer for themselues, I am too yong to answer for them. There are other bo∣rowers (as I haue heard) which for some se∣cret 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 haue 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 haue wealth ynough to pay their debts, and yet lie in prison be∣cause 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.* 1.84 But this is my conclusion, I would haue no man paie interest vnto V∣surers but for necessitie, euen as a trauailer gi∣ueth his purse vnto a theefe, because he can∣not chuse. Thus you haue heard what I can say of them which take vsurie, and thē which giue vsurie.

Now you would vnderstand the last que∣stion;* 1.85 if you haue bene vsurers alredie, what you should doe with that money which you haue gained by Vsurie? Surely, euen as Za∣cheus did, restore it againe. If you cannot say as Samuell sayd,* 1.86 Whose goods haue I taken? then you must say as Zacheus sayde, Whose goods haue I kept?* 1.87 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,* 1.88 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 insti∣tuted against theeues,* 1.89 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 ab∣stinence is the repentance of surfet, and alms is the repentance of couetousnesse, and for∣giuenesse is the repentance of malice; so re∣stitution

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 for∣giue, 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 Vsu∣rie, which liueth by vsurie still? therefore Da∣niel saith to Nabuchadnezzar,* 1.90 Breake off thy sinnes by righteousnesse, shewing, that nothing but righteousnesse can breake vnrighteous∣nesse. As diseases are healed by the contrarie, so pride is healed by humilitie, gluttonie by abstinence, malice by forgiuenesse, couetous∣nesse by almes, and vsurie by restoring. This Paul calleth,* 1.91 The reuenge of a Christian, when he takes reuenge vpon his sinnes, and puni∣sheth his lusts, so that hee maketh them doe contrary to that which they would do. Ther∣fore you must restore that which you haue got by vsurie, or else you doe not repent of your vsurie.

As a Cammell when hee comes home ca∣steth 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,* 1.92 This is a hard speech: so to them which haue got most that they haue by vn∣lawfull meanes, this is a hard speech, to bid them restore it againe: there bee two great rubs in the way.

First,* 1.93 the losse which they shall sustaine, if they restore againe all which they haue got vniustlie; Then the difficultie to restore it a∣gaine to the right parties. If you aske me as Amaziah asked the prophet, How shall wee doe for those hundred talents?* 1.94 How shall I liue when all is gone that I haue got wrong fullie? I can say no more then the Prophet said to him, The Lord is able to giue thee more then this.* 1.95 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.* 1.96 He which sayth, Trie mee if I will not powre downe a blessing, trye him whe∣ther hee will not poure downe a blessing; for hee hath promised to blesse the Len∣der as well as the Sacrificer.* 1.97 Hee which is the Lorde of all, can giue thee more wealth then thou needest, but if you cannot restore to the owner, nor to his heires, then giue 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 vnto him,* 1.98 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 re∣store vnto 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 or∣der: 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 scrip∣ture appertaineth vnto thee, because nothing is promised vnto sinners, but vnto penitent sinners.

Therefore that you may not die in your sinnes, it is necessarie to make restitution be∣fore 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;* 1.99 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 con∣demned

which giue 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 haue more need of theirs?

Thus you haue heard the definition of V∣surie, and the deriuation of it, and the vnlaw∣fulnes of it, and the kinds of it, and the pu∣nishment of it, and the arguments which are alleaged for it, and what may bee thought of them which doe not take vsurie, but giue v∣surie, and what they should doe which haue got their liuing by vsurie.

Now seeing you may not bee Vsurers to men, let euerie man hereafter be an vsurer to God,* 1.100 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 vs pray that the words which we haue heard out of this Psalme, may dwell with vs till we dwell in heauen.

FINIS.

Notes

• * 1.1

  Verse 1.
• * 1.2

  1. Tim. 6. 17
• * 1.3

  Vsurers heretikes.
• * 1.4

  2. Kin. 5. 18.
• * 1.5

  Three sins counted no sinnes,
• * 1.6

  The con∣tents of this Trea∣tise.
• * 1.7

  The defi∣nition of Vsurie.
• * 1.8

  Vsurers steale by law.
• * 1.9

  1. Iob. 4. 8.
• * 1.10

  Mat. 22. 37
• * 1.11

  Luke 6. 35.
• * 1.12

  Eze. 18. 12.
• * 1.13

  Nehe. 2. 5.
• * 1.14

  Deu. 15. 10.
• * 1.15

  Gal. 5. 15.
• * 1.16

  Because it signifieth an aduer∣sarie Nes∣chec.
• * 1.17

  The vn∣lawfulnes of Vsurie.
• * 1.18

  A simili∣tude.
• * 1.19

  Deut. 15. 4.
• * 1.20

  Ioh. 11. 34.
• * 1.21

  Ioh. 13. 34.
• * 1.22

  I Vnder∣stand that his sermō vpon the mount, is an exposi∣tion of the comman∣dements, or else the Text will not seeme to implie this.
• * 1.23

  Luk. 19. 8.
• * 1.24

  In some kind of theft.
• * 1.25

  Exod. 22.
• * 1.26

  2. Chro. 25.
• * 1.27

  Gen. 3. 19.
• * 1.28

  Gen. 1. 28.
• * 1.29

  Gen. 36. 24
• * 1.30

  Mat. 5. 46.
• * 1.31

  Mat. 5. 29.
• * 1.32

  Mal. 1. 3.
• * 1.33

  Vers. 5.
• * 1.34

  Mal. 3. 10.
• * 1.35

  Deu. 25. 10.
• * 1.36

  The kinds of Vsurers
• * 1.37

  1. Pet. 5. 8.
• * 1.38

  Vsurers cousins.
• * 1.39

  Obiecti∣ons made by Vsurers
• * 1.40

  Gen. 3.
• * 1.41

  Act. 19. 25.
• * 1.42

  Iudg. 6. 31.
• * 1.43

  Mat. 5. 19.
• * 1.44

  Gen. 2.
• * 1.45

  Three o∣pinions of vsurie.
• * 1.46

  Gen. 3.
• * 1.47

  1. Sa. 15. 9.
• * 1.48

  Obiectiōs for Vsurie.
• * 1.49

  Mat. 5. 42.
• * 1.50

  Iohn 19. 7.
• * 1.51

  Gen. 3.
• * 1.52

  Mat. 19. 7.
• * 1.53

  Luk. 16. 14.
• * 1.54

  Ezek. 2. 5.
• * 1.55

  What the Vsurer is like.
• * 1.56

  1. Kin. 21. 7
• * 1.57

  Luke 16. 4.
• * 1.58

  Luk. 23. 34.
• * 1.59

  1. Cor. 7. 10.
• * 1.60

  Act. 9. 22.
• * 1.61

  The pu∣nishments of vsurers.
• * 1.62

  Pro. 28. 8.
• * 1.63

  Pro. 13. 22.
• * 1.64

  Eze. 22. 13.
• * 1.65

  Note.
• * 1.66

  Luke 19.
• * 1.67

  Note.
• * 1.68

  Whether it be vnlaw¦full to giue Vsurie.
• * 1.69

  Ier. 15. 10.
• * 1.70

  1. Obiect.
• * 1.71

  Answere.
• * 1.72

  2. Obiect.
• * 1.73

  Answere.
• * 1.74

  3. Obie∣ction.
• * 1.75

  Answere.
• * 1.76

  1. Sa. 21. 6.
• * 1.77

  Luk. 13. 10.
• * 1.78

  Gen. 31. 53.
• * 1.79

  Gen. 21. 31.
• * 1.80

  Mat. 17. 17
• * 1.81

  1. Reg. 5. 18.
• * 1.82

  Rom. 14. 23
• * 1.83

  Diuers kindes of borrowers
• * 1.84

  Note.
• * 1.85

  What V∣surers should do with their gaines.
• * 1.86

  1. Sam. 12. 3
• * 1.87

  Luk. 19. 8.
• * 1.88

  Iosh. 6. 18.
• * 1.89

  Exod. 22.
• * 1.90

  Dan. 4. 24.
• * 1.91

  2. Cor. 7. 1
• * 1.92

  Iohn 6. 60.
• * 1.93

  Two ob∣iections.
• * 1.94

  2. Chr. 25. 9
• * 1.95

  Luk. 19.
• * 1.96

  Mal. 3. 10.
• * 1.97

  Deut. 15. 10
• * 1.98

  Esay 38. 6.
• * 1.99

  2. Sa. 2. 2••.
• * 1.100

  Mat. 19. 26