THEOLOGICALL AND SCHOLASTICALL POSITIONS CONCERning Vsurie.
Set forth by Definitions and Partitions; framed according to the Rules of a naturall Method.
AT OXFORD, Printed by JOSEPH BARNES, and are to bee solde in Fleete-Streete at the signe of the Turkes head by JOHN BARNES. An. Do. 1602.
TO THE RIGHT VVORSHIPfull, & most religious Gentlemen, RALPH HOCKENHVLL, & HVGH HVRLESTON, Esquires, all Grace & Peace externall, internall, eternall.
TO write against Vsury (Right worshipfull) is no noveltie; & to giue the Vsurer notice of the daungers wherein he walloweth, is a thing necessarily performed in all Ages; begunne by our Fathers, who gaue the first [Page]on-set, seconded by Vs, who continue the skirmish, and to be practised of our Posterities, whoe doubtlesse will willingly followe their Fathers, wherein we haue so happily followed ours. The Sin is hainous, and the daunger desperate; yea so much the more dangerous, whē it is covert & shrow ded; as a consuming feaver, that cannot be espied before it growe incurable. I know there be many, otherwise good Christians, that entertaine this vgly monster, who would not doe it to gaine all the worlde, if they knewe their trade were damned-vsury. Giue me leaue therfore (Right worshipful) to decipher the deceiptfullnes of this [Page]Sinne, by pointing at some vsurarious practises, which are vtterlie vnlawful though commōly they be not so accompted. I wil touch but some fewe of the principall, least I shoulde treade an endlesse maze, & enter a labirinth out of which Theseus himselfe were not able to reduce me.
FIRST thē, this covert & shrow ded vsurie is committed in buying and Selling.
1 I buy barly afore hand for 4r. a combe which at the time of the delivery (I know) will be worth 6r. or a noble.
This is cloaked Vsurie. Because that for payment before hande, I buy a great deale the cheaper.
2 I sell my wares: I giue a day of [Page]payment, and for that I am to forbeare my money so long, I sell aboue mine ordinary price, or aboue a reasonable gaine.
Herein (no question) I commit vsury. Because I sell the time, and make a gaine of lending.
3 A man comes to me to borrowe money: I answere, I will lend him no money for vsury. But if he vvil buy a horse of me for 10li. (which is scarce vvorth 20s.) I will lend him so much mony for such a time.
This is vsurie. Because the mony which surmounteth the price of the Horse, is a ful recompence for the loane.
SECONDLY, It is cōmitted vnder pretence of Letting.
1 One comes to mee to borrow an [Page]100li for 7. yeeres. I answer, He shal haue it; if he will hire a house of me for 10li. yeerely, (which is scarce worth 10s.) and take a lease of the same during the saide tearme of 7. yeeres.
This is plaine Vsurie. Because the rent of the house payeth for the loane of the money.
THIRDLY, It is committed in Lending.
1 I come to a man to borrow mony. He will lend me so much as I aske, but in light gould, in crackt angels, or such like. Yet he vvill haue payment in good currant money.
This is Vsurie. Because he maketh a manifest gaine of Lending
2 If in consideration of a piece of money sent I take a piece of ground, a [Page]house, or cattel, or any fructifieng thing, vntill the mony be paide againe.
This is Vsurie. Vnlesse that the fruite I reaped from the pledg be diducted from the principall.
3 If for such a consideration, I take for pleadg apparell, plate. &c. and vse the same vntil paiment be made.
This is Vsurie. Because I reap comodity by the vse of the pledg for the Loane onelie.
4 I deliver 20li vppon condition to haue 22li at the yeares end, if I be thē living, but if I die to haue but 18li restored againe.
This is plaine Vsurie. 1 Because the gaine is certaine, in respect of the Lender, and that for the Lone onely. 2 Because there [Page]is no respect had whether the borrowers gaine be lawful or not, yea whether he gaine any thing at all or no. 3 Because the Lender doth not adventure the Principall. 4 Because he doth not relie vpon GODS providence for disposing, and ordering of his Goodes: but is sure of Gaine (if he liues,) howsoever it goeth with the Borrower.
5 I deliver 20li. vpon condition to haue 22li at the yeares ende, if either my selfe, or one other whō I shal name, be then living, but if we be both deade at the same time, then no part of paiment at all to be made, neither of gaine nor of principall.
This is Vsurie: for the reasons [Page] house, or cattel, or any fructifieng thing, vntill the mony be paide againe.
This is Vsurie. Vnlesse that the fruite I reaped from the pledg be diducted from the principall.
3 If for such a consideration, I take for pleadg apparell, plate. &c. and vse the same vntil paiment be made.
This is Vsurie. Because I reap comodity by the vse of the pledg for the Loane onelie.
4 I deliver 20li vppon condition to haue 22li at the yeares end, if I be thē living, but if I die to haue but 18li restored againe.
This is plaine Vsurie. 1 Because the gaine is certaine, in respect of the Lender, and that for the Lone onely. 2 Because there [Page]is no respect had whether the borrowers gaine be lawful or not, yea whether he gaine any thing at all or no. 3 Because the Lender doth not adventure the Principall. 4 Because he doth not relie vpon GODS providence for disposing, and ordering of his Goodes: but is sure of Gaine (if he liues,) howsoever it goeth with the Borrower.
5 I deliver 20li. vpon condition to haue 22li at the yeares ende, if either my selfe, or one other whō I shal name, be then living, but if we be both deade at the same time, then no part of paiment at all to be made, neither of gaine nor of principall.
This is Vsurie: for the reasons [Page]before alleadged.
OBIECTION. I aduenture to loose not onely the profit of my mony for a whole yeare, but also to loose the principall it selfe.
ANSWER. No, no: Here is no aduenture at all. 1 For if the Vsurer liues his gaine is certaine howsoever the Borrower shal do 2 The aduenture must not onely be in respect of the Lender, but al so and that principally in respecte of the Borrower, whoe vseth the money.
FOVRTHLY It is committed in laying to pawne.
1 I lend 20li for ayeare, and for assurāce of mine ovvne, I take a pawne worth 30. or 40li vvith a bill of sale, [Page]that in desalte of payment at the day appointed the pawne shall be my owne.
This is Vsurie: If either I hope the pawne shall be forfeited; or it I take the aduantage of the forfeiture, if it so fal out.
I am to bould to trouble your Worships with recital of particuler Practises: yet, because I know it is the custome of many men rather to scan over Epistles & prefaces, thē diligently to peruse whol books; I thought good to reserue evē this place, for these few cases that al Mēmay see thē briefly censured, & proved to be within compasse of manifest Vsurie.
Many learned Diuines haue written concerning this point. I [Page]haue read all that euer I coulde come by, Fathers, Canonistes, and moderne VVriters: & made choice of what I iudged best out of them al, which I haue couched together concisely, and methodically: so as the Reader may compendiously as it were with one proiect, take a view of the whole, what hath bin written concerning VSVRIE.
This Labour (how greate or how small soeuer) I humblie present vnto your Worships ioyntly, and seuerally, as a token of the dutiefull regard, and louing affection I beare vnto you: being not otherwise any way able to declar my thankfulnes, for the great and manyfolde favours & benefites [Page]which from time to time I hauē receiued from you hartely beseeching your VVorships, so to accept this small gift, as it is consecrated and dedicated vnto you; that is, with a willing, chearful, & Christian minde.
The Contents of this Treatise.
- Chap. 1. Of the Kindes & differēces of Vsurie. Pag n.
- Chap. 2: Of the Defini [...]ion of Vsurie. 9.
- Chap. 3: Of the Difference betweene Vsury and Interest. 12:
- Chap. 4: Whether it be lawful to lend for Vsury? 16:
- Chap. 5: That Vsurie is vnlawfull & damnable. 27:
- Chap. 6: Howe great a Sinne Vsurie i [...]? 38
- Chap. 7: Obiections for Vsurie answered: 42:
- Chap. 8: Whether it be in a Mans own free choice to Lend or no? 55:
- Chap. 9: Whether it be lawfull to borrow vpon Vsurie? 58.
- Chap. 10: What Vsurers should do with their gain? 67
CHAP. 1. Of the kindes and Differences of Vsurie.
THis word VSVRIE, is taken in divers senses & significations: Properly, and Improperly.
2 Properly, it signifieth the vse of a thing, as is manifest by the Etymologie of the worde; for Vsurie is derived from vsing; Vsura, quasi vsus rei.
3 The name of VSVRIE is not evill, but the abusing of it, in applying it to evill trades and actions.
4 Improperly (Metonymicè, Causa pro Effecto) when we take it for the increase that ariseth of it.
5 In this sense Vsurie is two fold Profitable and Vnprofitable.
6 Profitable Vsurie, is a gaine or increase that ariseth from the labour and exercise of our lawful callings.
7 Profitable vsurie is two fold, Naturall and spirituall, or Terrene and Celestiall.
8 Naturallor Terrene Vsurie, is that gaine which commeth and encreaseth by tillage of the earth.
9 This vsurie is lawfull, because it is the ordinance of God himselfe; the ancientest trade, first practised in the beginning of the world. Genes. 3.23. Genes. 4.2.
Spirituallor Celestiall vsury is that gaine and glory wherewith God rewardeth the graces and good workes of his owne children.
11 And this is either, Privatiue, or Positiue,
12 Privative Spirituall vsury is when we forsake or resuse temporary commodities to gaine eternall.
13 Of this Christ speaketh when hee saith Math 19 29. VVhosoever shal forsake houses, or brethren, or sisters, or Father, or Mother, or wife, or children, or lands for my names sake, hee shall receiue an hu [...]dred fold more, and shall inherite everlasting life.
14 Positiue spirituall vsurie is when we do any deed or acte for Gods glory, and the good of men, which shall bee crowned in heaven.
15 This positiue spiritual vsury is two fold, Giuing of Almes, and Imploying of Geds giftes.
16 Giuing of Almes is munificence and liberality towardes the poore and needie.
17 This is cōmended in the Scriptures. Prov. 19.17. He lendeth to vsurie to the Lord that is mercifull to the poore. He is as it were the Lords vsurer; and shall be well rewarded.
18 And commaunded by God himselfe. [Page 4] Deuter. 15.10. Thou shalt giue him, and let it not greeue thine heart to giue vnto him. Math. 5.42. Giue to him that asketh.
19 Imploring of Gods gifts is the faithfull disposing of those graces that wee haue receaued from God, to the advancing of his glorie and the benefite of Men.
Of this Christ speaketh, Matth. 25.27. Thou oughtest to haue put forth my money to the exchaungers, and then at my comming shoulde I haue received my ovvne [...] vvith vsurie. See Luk. 19.23.
Thus much of Profitable Vsurie. If followeth to speake of that which is Vnprofitable.
21 Vnprofitable vsurie, is a Gaine or increase vnlawfully exacted or hoped, [Page 5]for the verie dutie of lending.
22 It is tearmed vnprofitable, because in the ende it turneth into a curse, and to bitternes to the Receiver or Vsurer.
23 Vnprofitable vsury is either Ecclesiasticall or Politicall and Civill.
24 Ecclesiasticall vsury is an increase vnlawfully exacted for nothing, vnder colour of prescription or duty.
25 Civill or Politicall vsurie is when gaine and increase is raised from the vse of worldly goods, which are thinges belonging to the civill and politicke estats of Men.
26 Political vsurie is two-fold, Actuall and Mentall.
27 Actual vsury is committed, when one doth any act for gaine or increase.
And this is two-fold, Liberal, and by Compact or Covenant.
29 Liberall vsury is when he that borroweth desireth to make some recompence.
30 That which is receiued aboue the principall is vsurie; yet this is not to bee condemned in three respects.
31 First Because it is the duty of thankfulnes to make amends for a bene fit receiued.
32 Secondly because it proceedeth frō the givers freewill Now what is more free then gift?
33 Thirdly Volenti non fit iniuria: If hee will giue it vnasked and vncompeled, he hath no iniury offered in the taking.
34 Vsury by compact or covenant is when the lender covenanteth with the Borrower to receiue againe not onely the principall, but also increase and advantage.
35 This vsury is two fold Manifest and Covert.
36 Manifest vsurie is when one doth covenant to take tenne (more or lesse) in the hundred for a yeare &c.
37 Manifest vsurie is two fold Lesse-Evill and More-Evill
38 Lesse-Evil. is either of the Rich, or of Orphans and widdowes.
39 Of the Rich who giue money vpon vsury vnto the Rich, to Marchants and Princes; though not vnto the Poore.
40 Of Orphans and widdowes, when their Overseers, or Guardians doe put out money for their vse.
41. More evill and murdering vsurie, is when the poore is bound to the rich to pay increase for the lone onely.
42 Covert or close vsurie, is when one lendeth money, and shorowdeth it vnder some other bargaine.
43 As if I lend a man a 100li. for a yeare, vppon condition that hee buy a horse of mee (which peradventure is worth some 30.s.) and paye mee for it 10.li.
So of Actual vsurie. Now of Mentall.
44 Mentall vsurie, is when one lendeth and doth not compact, but expecteth and hopeth for increase or gaine.
45 Sole hope maketh an Vsurer. If thou doest but expect to receiue more then thy owne, thou art an vsurer, saith Augustine. Aug. in Psalm. 36. Ser. 33.
46 And CHRIST himselfe saith Luc. 6.35. Lend, looking for nothing againe.
CHAP. 2. Of the Definition of Vsurie
1 VSVRIE is a gaine which by composition, compact, and agreement going before, is raken for the verie duetie of lending, not adventuring the principall; and that not onelie in money but in meate, ware, or any thing that is valuable by money.
2 The Efficient cause of Vsurie is two fold, Principal and lesse principall.
3 The Principall and chiefest cause of vsurie is the DIVELL, who stirre [...]h vs vp to oppression.
4 The lesse principall, or subordinate causes are covetousnes, the loue of our selues, and the hatred of our neigbour.
5 The Material Cause, is mony, come, cile, or such like.
6 The Formall Cause is the composition, compact, or agreement.
7 The Finall Cause is the enriching of our selues, by impoverishing of others.
8 Vsurie is a Gaine, because it is an increase aboue the principall, for the vse and lending only.
9 Lending is a contract which transferreth the dominion & right of a thing to an other, with promise to haue the same thing deliuered againe, without price or consiceration.
10 Lending is two-folde Mutuation and Accomodation.
11 Mutuation is when a man lends any thing & lookes but to haue his own againe in the same kinde.
12 As when I lend mony, I looke not to haue the same mony againe; but other, of that kinde, in the same measure [Page 11]and quantitie.
13 Accomodation is when a man lends some thing, and lookes to haue the same againe in his owne individuall propertie.
14 As if I lend a horse, I looke to haue the same horse againe, and not another.
15 Vsurie is properly & truely in that lending which is termed Mutuation & in no other contract.
16 Vsurie is by Compact, composition, and agreement going before.
17 A Compact or Composition is twofold, Silent and Expresse.
18 A Silent Compact is when consent and Agreement is intended: As,
19 When a man comes to an vsu ei, to borrow money, hee tels him, that hee will allow him after 10. in the 100 although the vsurer saith nothing; this is a kind of compact. Or,
20 If one comes to borrowe money, [Page 12]and the vsurer saith he wil take after 10. in the 100 albeit the borrower saith nothing, but takes the money; it is a kinde of compact.
21 An expresse compact is either Bare or Shrowded.
22 Bare compact is when one comes to borrow mony, the Vsurer asketh him if he will giue vse for it, the Borrower saith, he will.
23 Shrowded cōpact is either in VVords or in writing.
24 In words when the Borrower passeth his promise for payment of vse.
25 In writing when the Vsurer takes specialty for the vse of his money.
CHAP. 3. The difference betweene Vsurie & Interest.
1 THe Vsurers to glose with the worlde are wont to confound the names of interest and vsurie.
2 But the difference between them is manifest by the desinition of both of them
3 Vsurie is defined before. Cap. 2. Posit. 1.
4 Interest is a debte vvhich one oweth to another by the lawe of Nature and Aequitie.
5 INTEREST is due two manner of waies, By reason of Losse suffered; and By reason of Gaine hindered.
6 By reason of losse suffered: As when I borrowe money for another, and enter by bond for it, and take the like of him that receiveth the money, I may lawfully recover that I loose by that money.
7 By reason of Gaine hindered: As [Page 14]if I being a Trades-man lend my mony freely to my Neighbour till such a day, hauing then occasion to vse it at some Faire, to lay it out in ware: if hee breake touch, I may lawfully take so much as I sustained losse, for want of mony to lay out.
8 If a man sustaine no losse or hurt, or can forbeare the mony so differred, if then hee take any thing for the forbearance, it is Vsurie and not Interest.
9 For Interest is so called, because one may say inter fuit mea habuisse: It behoued me, it stood me vpon to haue it, and now by your default sustaine losse.
10 The difference betweene them is great, and easie to be discerned.
11 Vsurie is an ouer plus or gaine taken more then was lent.
12 Interest is neither gaine nor ouerplus aboue the principall, but a recompence demaunded and due for the losse that is suffered, or the gaine that is hindered [Page 15]through lending.
13 Vsurie groweth due by lending, from the day of borrowing vntill the appointed time of payment.
14 Interest is neuer due but from the appointed day of payment forward, for so long as I forbeare my goods after the daie in which I did covenant to receaue them againe.
15 In vsurie I seeke to be a gainer.
16 In Interest seeke only to be no looser; gaine or profit I seeke none.
17 Vsurie is against all equity, conscience and reason.
18 Interest standeth with equity, conscience and good reason.
19 Obiect. But here it wil be obiected. Why then doth Salomon condēne Interest as well as Vsurie, for so hee saith, Prov. 28.8. He that increaseth his riches by vsury and interest gathereth them for him that wil be mercifull vnto the poore.
20 Ans. Here is [...] The Hebrew [Page 16]brewe hath it [...] Beneshech vetarbith: by vsurie and increase or superabundance. So do all the Interpreters that I saw translate it, sauing our English.
21 The Septuagint reade [...]. Vsurâ & s [...]perabundantiâ.
22 Tremelius, Leo Iuda, Lavaterus, Vatablus, Pagninus and Mercerus haue, Vsurâ & foenore.
23 Arias Montanus. Vsurâ & augmēto.
CHAP. 4: VVhether it be lawfull to lend for Vsurie.
1 THat it is not lawfull to lende for vsury, appeareth as well by Testimonies as a so by Reason.
2 By Testimonies, Of the Law, of Coū cels, of Doctors, of Philosophers, of Poets, and of the Constitutions of this Land.
3 The Law is foure-fold, The lawe of Nature, the law of God, the Civill & the Canon law.
By the law of Nature to lende vpon vsurie is vnlawful, because it is [...], contrary vnto Nature: which thus I prooue.
Cesa|re.
4 It is vniust to exact any money where there is no commutation.
But an vsurer the principall being safe, doth exact vsury not for any thing els, but for the duty of lending only.
Ergo, It is vnlawful and vniust to exact vsurie.
Ferio.
5 A thing that is vnfruitful by Nature is not to be transferred as fruitfull.
But money is a thing that is vnfruitfull by Nature.
Ergo, For the lone of Mony nothing is to be exacted; especially the principall being safe.
Ferio.
6 The price must not be marchandise or ware. Mony is the price. Ergo, &c.
7 The Proposition is proued, because when the price is marchandise, the vsuter alwaies gaineth somwhat aboue the price. So there is some thing added for nothing, in which there is an inequality.
8 The Assumption is apparant from the invention of Mony; Mony ought to be a rule and measure to apportion every man his owne; but no marchandising thing.
Baroco.
9 Mony was invented for commutation and exchange; not that mony shoulde ingender or beget mony.
But in vsury there is no cōmutatiō Ergo. Vsurie is vnlawfull.
10 By the lawe of God, no man may lend vpon vsurie.
11 Exod. 22.25. If thou lende mony to my people, that is, to the poore with thee, [Page 19]thou shalt not bee as an vsurer vnto him: yee shall not oppresse him with vsurie, or impose vsurie vpon him
12 Levit. 25.35 36 If thy brother bee impouerished & fallen in decay with thee, thou shalt releeue him, yea the stranger & soiorner that he may liue with thee. Thou shalt take no vsurie of him nor vantage, but thou shalt feare thy God, that thy brother may liue with thee. Thou shalt not giue him thy mony to vsurie, nor lend him thy victuals for increase.
13 Here we must vnderstand, that it is not only the labourer that by his daily worke getteth his living, nor yet the meane husband-man, that is called poore or said to be impoverished in the Scriptures.
14 But also the Rich Farmer, the welthy Marchant, the landed Gentleman, or others of great calling, who fall into decay, and wax poore, so that they haue as great need to borrow, as any poore laborer.
15 So then, the meaning is, If thy brother (whether he be labourer, artisicer, husband-man, Yeoman, marchant, gentleman or noble man) be decayd, & his state beginne to fall:
16 Then thou shalte lende vnto him freely, to helpe him, to vpholde him, to maintaine his lawfull estate and calling.
17 Thou shalt not impose vsurie vpon him, that is, whē he is falling, thou shalt not strike him down & tread him vnder thy feet, but shalt take him by the hand, vphold him frō falling, & let thy strēgth and thy wealth support his weaknes.
18 But shalt releeue him, thou shalte not answere him as Naball answered David, VVho is David? &c. 1. Sam. 25.10. 19 Deu. 23.19.20. Thou shalt not giue to vsury to thy Brother: as vsurie of money, vsury of meat, vsury of anything that is put to vsury. Vnto this strāger thou mayst lēd vpō vsu. but thou shalt not lēd vpō vsury to thy brother. That the L. thy God may [Page 21]blesse thee in al thou setst thine hād to, in the land whither thou goest to possesse it.
20 In these wordes, there is an opposition betweene this stranger, that is, the cursed Cananites, and the Iewes.
21 By Strāger in this place are meant the Hittites, the the Girgashites, the Amorites, the Cananites, the Perisites, the Hivites, and the Iebusites, and no other stranger: as appeareth Levit. 25.35.
22 These the Israelits were commanded to destroy. Exod. 23.27 &c. Numb. 3.32. Deut. 7.1.2.16.
Ferio.
23 That which the Lorde permitted the Iewes to doe, for the punishment & destruction of the cursed Cananites, cannot possiblie be turned to a blessing to Gods childrē
But it was to lend vpon vsurie which the LORD permitted the Iewes, only to the cursed Cananits, for a kinde of punishment to destroy them with all.
Ergo. To lend vpon vsurie cānot turne to a blessing vnto Gods children. And whosoever lendeth to another vppon vsury, whether it be vnto rich or poore, it is to punish, and to destroy him.
24 The Lord addeth Deut. 23.20. That the Lord thy God may blesse thee in all thou settest thine hand to; to perswade men, freely and without vsurie to ende to them that are impouerished and decayed.
25 As if the Lord had said; As thou wouldest haue me to Blesse thee: So helpe thou & releeue him that is decayed.
26 Psal. 15.5 Hee that giveth not his money vnto vsury, nor taketh reward against the innocent, hee that doth these things shall never fall.
27 Prev 28.8. He that increaseth his riches by vsurie and increase, gathereth them from him that will bee mercifull to the poore.
28 That is, The Lord by his providēce wil defeate the Vsurer of them, & giue them vnto such as be more mercifull & charitable. See Prov. 13.22. Iob. 20.15.
29 Ier. 15.10. I haue not lent vpō vsury.
30 Ezech. 18.13. Hee that hath given forth vpon vsurie, or hath takē increases, shall hee liue? Hee shall not liue, seeing hee hath done this abomination.
31 Ezech. 18.19. Hee that hath not receiued vsury nor increase, he shall not die in the iniquity of his Father, but hee shall surelie liue.
32 The same Prophet displaying the transgressions of Ierusalem saith. In thee haue they taken giftes to shedde blood, thou hast taken vsurie, and increase, and thou hast defrauded thy neighbors by extortiō, and hast forgotten mee saith the Lorde God. Ezech. 22.12.
33 Luk. 6.35. Lēd looking for nothing again, & your reward shal be great.
34 In that Christ saith Lende, hee [Page 24]biddeth not to giue, but would haue the principall to be restored: only he cō mandeth that nothing should bee exacted more then was lent.
35 By the Civill lawe, it is forbidden to lend vpon vsurie 1. Because the lawe saith That it doth not disdaine to imitate the sacred Canons, especially in cases concerning Matrimonie and vsurie.
36. 2. Because Iustinian saith that he imbraceth the 4. General Councels, & in the Nicene which was one of the 4. vsury is forbidden. Dist. 47. Ca. Quoniā.
37. By the Canon lawe, it is forbidden also Vide Decr. Iul Gelas. Mart. Leonis, Caus. 14 q. 4 & Dist. 47. c. Quoniam.
38. Generall Councels haue cōdemned vsurie. Concil. Arelatens. Terraconens. Agathens. I N Nicen. Martini Papa. Of which see Caus. 4. q. 4. Also Eliher. Dist. 47. Can. Siquis clericarū, Furones Lateran Vide Decr: Greg: l: 5: T: 19 De Vs. C. 3. And Laod. Vide D. 49. c. Non licet.
39 All the Auncient Fathers of the Church haue abhorred, and writen against this Sinne: As Chrisost. in Oper: Imperf: Hom: 12: in Math: 5: Lactan: De Vero Cultu Lib: 6: cap: 18: August: in Psa: 36: Hieron: lib: 6: in Ezech: 18: Leo: Ser: 6: De ieiunio decimi mens: ca: 3: Basil: Com in Psal: 14: Ambros: lib: 6: Epist: 70: & lib: De Tob: c: 3: 4: 5: & 7:
40 Philosophers haue condemned it: Plato lib: 5: De Leg. Aristot: lib: 1: Polit: et lib: 4: Ethic: Nich: Cicer: lib: 2: Offic.
41 Poets haue exclaimed against Vsurie, as Lucan. l 1. De Bell Civ. Hinc Vsura vorax auidum (que) in tempore foenus, Vide L. Sex. 5 T. 5. de Vs. And Auson. Ecl. de Amb: vi: elig: — turpia lucra Foenoris, et velox inopes Ʋsura trucidat.
42: The lawes and constitutions of England haue prohibited and fobiden this sinne: 20: H: 3: cap: 5: & 14: E: 3: Cap: 5: & 3: H: 7: cap: 6: 6. & 33: H: 8: Cap: 9: & 06 5: & 6: E: 6. & 13. Eliz: Cap: 8:
So much for Testimonies; It followeth to prooue that it is not lawfull to lend vpon vsurie by Reason.
43 First then, vsurie is intollerable, Because the fowle vice of Avarice is the roote of vsurie.
44 Secondly, Because it is wicked to desire and exact gaine of an other mans labour.
45 Thirdly, Because he that paieth vsurie is greatly endammaged; & the Vsurer receiueth gaine without the losse of any of the principall, howsoever the matter goeth.
46 Fourthly, Because vsury doth dayly torment & assault his consciēce that taketh it, and extenuateth the substance of him that giveth it.
47 Fiftly, Because there were grievous punishments inflicted for this sin vpon him that was an Vsurer, by the Civill & Canon lawes.
48 By the Civil law A manifest Vsurer [Page 27]is not capable to mak a wil of his goods. The Ancient laws of the Romans punished a theefe with the restitutiō of twofold, but the Vsurer of four fold. Cato. l. 1 de re Rust. ca. 1.
49 By the canon law vsu. was prohibited either to the Cleargy or to the lay people.
50 If any of the Cleargie did take vsurie, he should be degraded, and made it reguler Conc. Nicen. 18, Dist. 33. c. Martis Dist. 46. c. Seditio.
51 If any of the Laytie were an Vsurer, 1. He should be suspended from the cō munion.
52 2. He should be excommunicated out of the Church.
53 3. Hee should not bee admitted to Christian Buriall Vide Decr. Greg lib. 5. tit. 19. De Vsuris. & Caus. 14 q. 4. &c.
CHAP. 5. That Vsurie is vnlawfull and damnable.
Arg. 1. A Definitione Rei.
- All gaine that contrary to the word of god, is expected or exacted aboue the principall, for the very duty of lending, is vnlawfull and damnable.
- Vsury is such a gaine, as appeareth Exod. 22.25. Lev. 25.37. Deut. 23 19. Eze. 18.8. Ps. 15.5. Luc. 6.34.
- Ergo Vsury is vnlawfull and damnable.
Arg. 2. Ab Etimologia seu Appellatione vsurae.
- The Appellation whereby any thing is termed doth also partly declare the nature of the same.
- But the Appellations of vsurie, both in the old and new Testament do signifie a hurtful and monstrous thing.
- Ergo Vsury is hurtful & mōstrous.
3 The Assumption is proved. First vsury in Hebrewe is tearmed [...] neshech [Page 29]Exod. 22.25. which signifieth biting, derived of [...] nashach, to bite, or to gnaw as Serpents and Mice doe.
4 As venemous Serpents do sting and destroy the body with their poyson, and as Mice if they gnaw the loafe within, they will make it become vnprofitable for the vse of Man.
5 So vsury destroieth, biteth, and devoureth a mans substāce very speedily, & vexeth the body with present paine; & poiseneth & polluteth the soule with the contagion of eternall damnation.
6 An vsurer is called [...] mashich because he giueth the bite: and the borrower is called [...] noshech, or [...] nashuch, because he is bitten.
7 The second appellation whereby it is called in Hebrew, is [...] tarbith, Levit. 25.36. which signifieth increase; derived of [...] ravah, to be multiplied, to grow, or increase, Deut. 30.16.
8 It is so called because vsurers attribute [Page 30]increase and multiplication vnto a thing vnfruitfull by Nature, which neither can increase nor multiplie: and this by the testimony of the Ethnickes, is contrary vnto Nature & monstrous.
9 Vsuries are also called [...] techachim, which signifieth Deceits, Psal. 72.14. derived of [...] tachach deceipt, or frawd, because vsurie is neuer without deceipt.
10 In Greeke vsurie is tearmed [...], which is derived of [...], to bring forth, or to beget.
11 It is also called [...] increase, which tearmes doe not obscurely note the monstruositie of it.
12 In Latin it is called Foenus, quasi foetus, encrease as it were a childe, or thing begottē: & vsura quasi propter vsum res, Vsurie as it were for the vse of a thing.
13 Because contrary vnto nature mony being a thing vnfruitfull, is cōpelled as it were, to beget & bring forth fruit.
Arg. 3. A Coniugatis.
- 14 If vsurers be excluded from Iehovah his tabernacle; Ergo Vsury is a thing vnlawfull and dā nable.
- But the Antecedent is true: as appeareth Psal. 15.5.
- Ergo. The Consequent is true also.
Arg. 4. A toto & partibus.
- 15 To vsurie there wāteth the principall part of a Contract, vid. marchandise or ware: for a Contract is Actus contra actum, where there is Quid pro quo.
- Ergo. It is no contract; and so a monstrous and an vnlawfull thing.
16 The Argument holdeth for one principall part being destroied, the whole is destroied.
Arg. 5. A Divisione.
- 17 To condemne those thinges, which are forbidden by the lawe of Nature, by the lawe of God, by [Page 32]the lawes Civill and Canon, and by many godly constitutions of Princes both ancient and late, is necessarie, godlie, and iust.
- But to take any thing aboue the principall for the lone only, is condemned by all these lawes.
- Ergo, The condemnation of vsurie is necessary godly and iust.
Arg 6. A Causis.
- 18 Of what thing so ever the causes are evill that thing it selfe is evill.
- Vsurie is a thing whose causes are evill; as is declared before. Cap. 2. Posit. 2. &c.
- Ergo, Vsurie it selfe is evill.
Arg 7. Ab Effectis.
- 19 That thing whose effects are evill, is also evill.
- Vsurie is such a thing, as is proved Cap. 6. Posit. 2.
- Ergo, Vsurie is evill.
Arg. 8. Ab absurdis.
- 20 That which being taught and received, many absurdities and inconveniences doe follovve, connot be true, certaine, and firme.
- But out of that doctrine vvhich teacheth that it is lawfull to take vsury arise many absurditres.
- Ergo, That doctrine that permitteth vsury, is neither true, certein, nor firme; but false and into erable in the Church.
The Assūptiō is manifest for first, It is against the manifest text of Scripture
22 2. It extinguisheth faith & charity
23 Thirdlie, It taketh away the law of nature.
24 Fourthly, It annihilateth the godly constitutions of Princes.
Arg 9. A Necessario.
- 25 The commandements of God are necessarily to be obeyed.
- But God hath commanded to lend [Page 34]looking for nothing for the leaue: Luk: 6: 34:
- Ergo, we must doe so.
Arg: 10: Ab Impossibili:
- 26 It is impossible that faith & an evill Conscience shoulde at the same instance be ioyned togither, in the same man.
- All Vsurers haue an evill conscience.
- Ergo, No Vsurer hath faith. And consequently it is impossible for them that wittingly and willingly perseuere in this sinne to be saved
27 The Assumption appeareth because the Vsurers sinne against their own conscience; which is manifest.
28 First, because they will not willingly be known to be Vsurers: yea some will sweare and stare they are no such men.
29 And therfore they coniure faithfull secrecy of the borrower, or they colour [Page 35]their vsury vnder pretence of some lawfull contract.
30 Secondly, Because that though they be knowne and reputed for common vsurers, yet they take it a great disgrace so to be called and tearmed of others.
31 Thirdly, because they will not call vsurie, vsurie, but vsance, interest, or cō sideration, being indeed ashamed of the direct name of vsurie.
32 So thē the Vsurers sinne willingly and of set purpose, they followe a practise contrary to the checke, touch, and light of their owne conscience; & therefore as Paule speaketh they are damned of themselues: Tit: 3: 11.
Arg: 11: A minori ad maius:
- 33 Theft is vnlawfull & damnable:
- Ergo, much more is vsurie so.
- 34 The Consequence is good, because vsurers doe steale daily without ceasing having no need: Theeues steal but sometimes, being vrged by necessity: Therefore [Page 36] Vsurers are worthy of greater punishment then Theeues are.
Arg. 12. A Contrario.
- 35 To help & to destroy are cōtraries.
- Ergo, They cannot bee both at once, at the same time, & in the same respect attributed to the same man.
Therfore that bragge of the Vsurer is an impudentlie, when he boasteth that oftentimes he helpeth and enricheth them that he lendeth mony vnto.
Arg. 13. Ab Oppositis.
- 36 There are two kingdomes, the kingdome of God, and the kingdome of the Divell.
- But in the kingdome of GOD there is no sinne, and vsurie is a sinne.
- Ergo, It followeth that all vsurers as long as they do not repent & leaue their sinne, are of the kingdome of the Divell.
Arg. 14. A Natura Relativorum.
- 37 In lēding there is no marchādise.
- Ergo, There must no price be paide. For he that asketh a price giving no marchandise for the same is a damnable vsurer.
Arg. 15. Ab Exemplo.
- 38 Nehemias did well in prohibiting vsurie. Neh. 5.7.11.
- Ergo, Those Magistrates which prohibite and represse vsurie doe well likewise.
Arg. 16. ab Authoritate sacrae scripturae.
- 39 Neither did the Prophets, nor Christ, nor the Apostles ever allowe and grant that vsury is lawfull, but rather they prohibited and condemned it.
- Ergo, They who either allow or permit vsury, do by a wicked & rash presumption departe from the veritie of the Scriptures, & contemne the worde of God.
CHAP. 6. How great a sinne vsury is.
1 THe grievousnes of this sinne appeareth by the Effects of it.
2 The Effects of vsury, are to be considered, either in respect of the vsurer, or in respect of the Borrower.
3 In respect of the vsurer, the effects are;
4 Goods gotten by deceite and guile, by robborie, sacriledge and murder.
5 The perturbation and breaking of societie.
6 The wrath of God, malediction, evill conscience, the tyrannie of Satan.
7 The murdering of the poore; the envying of other mens liues.
8 A riotous and tragicall spending of goods after the vsurers death.
9 The subiecting of goods to malediction.
10 Eternal dānatiō of body & soul; &c
11 In respect of the Borrower, the effects are;
12 Poverty, hunger and thirst, nakednes, griefe, death, &c.
13 Vsury is compared to a ship wrack, wherein nothing is saued, because the vsurer consumeth all.
14 To a raging fire, that never ceaseth before all the house be devoured.
15 To dunge, into which if any man fall, he must either speedily run away, or lie very still, or els he shall be all mirie: so a man must haue no dealing with vsury.
16 To the stinging of Serpents: for vsurie so poisoneth a mans substance that it shall haue the rot, and consume away.
17 To a deadly and contagious Ague, whereby the poore are cast into shaking fits, and at last consumed, and pined to the bones.
18 To a gulfe or whirle poole, which devoureth soules, and vtterly wasteth wealth.
19 An Vsurer is a theefe, because hee stealeth from the poore borrower that little he hath.
20 An Vsurer is a ravenous vulture, that will picke the guttes out of a mans bellie.
21 An Vsurer is a Murderer, because with a age cruelty, he eateth up, & slayeth the borrower & his familie, whō he should releeue with al works of charity.
22 An Vsurer is an Idolater, for hee is covetous, and covetousnes is Idolatry, Ephes: 5.5: Coloss▪ 3▪ 5.
23 And Vsurer is like vnto the Devil, who continually seeketh whome to devour; so the Vsurer night & day stil devoureth the borrower
24 What wickednes then is VSVRIE wherein at once woefull ship wracke, raging fire, filthie dunge, venemous poyson, contagious sicknes, & a devouring gulfe, is caused by a Theefe, a ravenous Vulture, a Murderer, an Idolater, and one [Page 41]that is like vnto the Divel himselfe.
25 Vsury is such a darte that the Vsurer therewith striketh without a weapō, he menaceth without handling, & stayeth without touching the body.
26 David ioineth vsury with deceipt, because vsury is never without deceipt. Psal: 55:11.
27 Ezechiell calleth him vniust that lendeth vpon vsurie. Ezech: 18: 8.
28 Vsury is an abominatiō Ezec. 18.13
29 The Lord wil take away from the Vsurer even that he hath, & giue it him which wil bee mercifull to the poore. Prov. 28: 8.
30 Vsury excludeth and shuteth him that practiseth it, from entering into Iehovah his tabernacle, and from resting in his holy mountaine. Psal: 15, 5.
CHAP. 7. Obiections for vsury answered.
OBiect: 1: God alloweth some kinde of vsurie for Deut: 23: 20: it is saide: Of a straunger thou maiest take vsurie
2 Answ: But thou takest vsury of thy brother, therfore this condemneth thee, because thou vsest thy brother like a stranger.
3 By the name of Straunger in that place are signified the cursed Cananits: See Cap: 4: Posit: 21: So also doth Ambros: lib: De Tobia, cap: 15: Paulus Fagius Annot: in Caldaic: Paraphras: in Deut: 23: 20: Tremel: & Iunius Anot: in Deut: 23: 20: expound it.
God doth not license the Iewes to take vsurie of any, but of their enemies whom they might kill.
5 Shewing that vsury is such a punishment, as if we are to kill a man, it were a fit punishment for him.
6 But nowe, wee are alone body, wee haue alone spirite, one hope of our calling, [Page 43]one Lord, one faith, one Baptisme, one GOD and Father of al, which is aboue all, and through all, and in vs all.
Therfore amongst vs there is no strāger
7 Obiect: 2: The Law of Moses cōcerning vsury, is only politicall. Therfore we are not bound to it further then equity & humanity permitteth.
8 Answ: It is not politicall, but mortall: The law saith, Exod: 22: 25: Yee shall not oppresse him with vsury:
Barbara.
9 Oppressiō is a breach of the moral law Ʋsurie is Oppression.
Ergo, Ʋsurie is a breach of the moral law
10 David Psal: 15: 5: reckoneth it among morall duties:
11 Ezechiel hedgeth it in betweene Bribery & Extortiō, which are notorious breaches of the moral law: Ezec: 22: 12:
12 Obiect: 3: The law forbiddeth lending vpon vsury to the poore and needie ONLY, Exod: 22: 25: Levit: 25: 35.
13 Answ. This is no good cōsequēce, [Page 44]that he might borrow vpon vsurie, then that he might not borrow at all.
19 God in the lawes of vsurie did specially & by name forbid lending in that manner to the poore for two respects.
20 First, to shew what care HE HIMSELFE hath over them, who are commonly and vsually neglected of men.
21 Secondly, because the poore are sonest & easiest oppressed of the rich; as the lowest hedg is easiest stepped over.
22 Ob. 4. Moses saith, Exod. 22.25. Yee shall not oppresse him with vsurie. Ergo, If I oppresse not my brother with biting vsurie; I may take some vsurie and increase of him.
23 Ans. All vsury biteth; and therefore all vsury is vnlawfull, albeit one biteth sooner then an other, & one sooner perceived then another.
24 But to remoue this excuse from vs; god hath forbiddē al increase for lēding, and that in all things that may bee lent [Page 45] A man may not take vsury of the Poore: Ergo, he may take of the rich.
14 Salomon saith, Prov. 22.22. Rob not the poore because hee is poore. Shall I thence cōclude; Ergo, I may rob the rich because he is rich.
15 The law saith, Deut. 27.24. Cursed be he that smiteth his neighbour secretly. Shal I thence conclude; Ergo, It is lawful for a man to smite his neighbor opēly.
16 Moreover, if the law of lending to the poore without vsury, should inferre the lawfulnes of lending to the rich vpō vsurie: It is manifest that Gods intēdmēt in that place, for the benefit of the pore; should rather proue an hurt and hinderance vnto them; because by this means it woulde come to passe, that the poore should not borrow at all.
17 For who would lend to the poore for nothing, that coulde lawfully lend vnto the rich for vsurie?
18 Surely it were better for the poore [Page 46]by mutuation. Lev. 25.36.37. Thou shalt take no vsurie of him nor vantage. Thou shalt not giue him thy mony to vsurie, nor lend him thy victuals for increase.
25 Ezechiel condemneth the people of his time, not only for taking vsury, but also for taking of increase. Ezec. 22.12. Thou hast taken vsurie, and the increase.
26 Ob. 5. Vsurie is no where prohibited in the new Test. Ergo, It is lawfull, or at least wise tolerable.
27 Ans. It is a monstrous blasphemie against the Gospell of Christ, to affirme that the New Test giveth more libertie to sinne, then the old.
28 Yet this obiection thinketh Vsury is no sin, because it is not condemned in the new Testament.
29 But that is no good Argument, for Poligamie, Tyrāny, Treason, Ielousie, &c. are sinnes, and manifest breaches of the morall law; and yet they are not condē ned [Page 47]by those verie names in the Newe Testament.
30 Furthermore; Vsurie is forbidden in the New Test. For the Gospell goeth further in this case, then the law. The law forbiddeth vsurie: but the Gospell commandeth the contrary vertue, that is, free lending without increase. Luc. 6.35.
31 Also, vsurie is manifestly against these places. Matth. 7.12 Matth. 5.42. 1. Thes. 4.6. Ephes. 4.28.
32 Ob. 6. The vsurer saith, I lende for compassion; and by my mony many are relieved, and the poore thereby avoide danger.
33 Ans. To be partaker in our gaines, & not in our losses is Vsurers compassion and charitie.
34 The good that Vsurers doe vnto the poore is like the good Men in hoate agues haue of drinking colde water, which for a time refresheth, but at lēgth increaseth their paine, and prolongeth the disease.
35 So at the beginning, vsury is mild, but in the end, it is mercilesse.
36 The Vsurer pleadeth loue, but not for thy sake, but for his owne: as the Ivy colleth & claspeth the Oake, as a Lover. but thereby it groweth vp, and overtoppeth the oake, and sucketh vp the iuice and sap therof, that it cannot thriue nor prosper: Such a bloud sucker is the Vsurer.
37 The vvoorme Teredo is softe to touch, but it hath such harde teeth as it devoureth and consumeth the harde timber: So the Vsurer is a soft beast at the first to handle, but in continuance of time, the hardnesse of his teeth will eate a man vp, flesh and bone, if hee haue not an especial regard to shunne him.
38 The Catte playeth vvith the Mouse; But the playe of the Catte is the death of the Mouse: So the Vsurer pleaseth the Borrovver; But the [Page 49]pleasure of the Vsurer is the bane of the Borrower.
39 The Scorpion laugheth when hee striketh, and the Crocodile vveepeth when he woūdeth: So the Vsurer laugheth and then oppresseth: hee pittieth & then he pintcheth the poore Borrovver.
40 Obiection. 7. I doe not sinne saith the Vsurer, nor breake the rule of Charity: I doe to others, as I desire that others shoulde doe vnto mee, as Christ bad vs. I would with all my hearte, giue ten in the hundred, if I vveere forced to borrowe.
41 Aunswere No man woulde giue 10 in the hundred, if hee could tel howe to borrowe freely: but seeing they can get it no better they are content to giue ten.
42 That saying of our Saviour Christ. VVhat soever yee vvoulde that men &c. must bee vnderstood of good thinges [Page 50] onelie, or else many absurdities shoulde follow; as,
43 I would that some man vvoulde kill me. Ergo, I may kill another in like maner. As many a desperate man with all his hart wisheth.
44 Wherefore, seeing to take vppon vsury, 10: for the 100: is not simply good, but lesse-evill, then to take 16.20.30. or more: Therefore albeit thou for a further gaine, or vpon extreame necessity, to avoide a further misciefe, sometimes wouldest giue so to others, yet shall not that excuse thee, so to take vsurie of thy poore and needy brother.
45 Obiect. 8. Vsury is necessary for Orphans, VVidowes, and Strangers vvhich haue no other vvaye to gette their living.
46 Answ. If vsury be evill in it selfe, and condemned by God; then can it not be good in any. For what is simply evill, is evill in all, albeit in some more, and in [Page 51]other lesse evill.
47 Rom, 3.8. VVe must not do evil that good may come therof. Therfore we must not releeue the fatherlesse & widdowes by vsurie.
48 Obiect. 9: The Vsurer will say, Alasse I haue no other trade to liue vpon I must therefore liue by vsury.
49 Ans. So may the Theefe say; Alas I haue no other trade but robbing, I must therfore liue by that.
50 This excuse in other wickednesse wil not serue. Therfore neither in vsury.
51 Obiect. 10: The lawes of the lande do allow to take 10: in the 100: Ergo I may take so much.
52 Answ. The law of MAN cannot abrogate or disanull the law of GOD.
33 The Vsurer herein is like the Iewes, who saide VVe haue a law, and by our law he shall die, Iob 19.7. when they coulde not say, By Gods law he shall die: they saide By our law he shall die.
54 So when the vsurer cannot say, By Gods law I may take vsurie; He saith, By mans law I may take vsury.
55 As it would not serue Adams turne to say, The woman had me; So will it not serue the vsurers turne, to say, The Law doth licence me.
56 Yet herein the vsurer standreth our law, for the law alloweth not 10. in the 100. nor 5. in the 100. but punisheth that Tyrant that exacteth aboue 10. in the 100.
57 Ob. 11. Many learned Divines do tolorate vsurie, & write in defence of it. Ergo, It is not vnlawfull.
58 Answere. No writer that ever I coulde see, or heare of, euer allowed VSVRIE.
59 There are many strong poysons, which the learned Phisitian can so qualifie, that a sicke Person may take a potion wherein some of the poison is.
60 So holy men of God haue done, [Page 53]and doe temper and qual fie the vsurers poison, that they make therof a holsome medicine for many distressed Persons.
61 For by their holy and religious caveats, and lessons, they alter the qualitie of the vsury, and make it indeed no vsurie at all, but a lawfull kinde of trade and dealing.
62 First they teach, That a man must take nothing, but that which his Debter can get by good and lawfull meanes.
63 Secondly. Hee may not take more then the gaine, nay not all the gaine, nor that part of the gaine which drinketh vp the living of him that vseth the mony.
64 Thirdly. He must sometimes bee so farre from taking gaine, that he must not REQVIRE THE PRINCIPALL, if his debter by inevitable & iust causes be brought behinde hand, and it bee also plaine that hee coulde not make, no not by great diligence, any commodity of the money borrowed.
65 Now, how fare VSVRIE differeth from this kind of dealing, if our commō Vsurers will not confesse, woefull experience daily teacheth.
66 Obiect. 12. Lastly the Vsurer vvill say: If I may not gaine by money vvhich I lend, I will lend no more, but keepe my mony to my selfe.
67 Ans. It is as bad to keepe thy money from him that hath neede, as to lēd vpon vsury: For Christ saith: From him that borroweth turne not away thy face. Math. 45: 42.
68 As hee that keepeth his corne, frō the vse of his neighbours and brethren. Prov. 11: 26: is accursed: So is hee also accursed that keepeth his money, when safely he might lend it: Ezech: 18: Looke Esa: 5; 8: Habac: 2: 9: Mich: 2: 2: 3: Luke 6: 24: Math: 6: 19: Iames 5: 1: Dent: 15: 8 Psal: 112: 5. Math: 5: 42: Luke 6: 35.
69 That servant that hid & laid vp his Talent was punished; Math: 25: 14: 30. [Page 55]And hee that will not vse his money according to the rule of charity, shall bee plagued with the wicked servant:
CHAP. 8. VVhether it be is a mans owne free choice, to lend, or noe.
THe Children of this worlde, that thinke their vvealth their ovvne, iudg it to be free from them, whether they lend or no; and thinke they do not sin, when they deny him that come to borrow of thē, if they can helpe him.
2 The Lord saith Deut. 15.8. Thou shalt open thine hand vnto him, and shalt lende him sufficient for his neede vvhich hee hath.
3 Christ also saith Math: 5: 42. Giue to him that asketh, & from him that would borrow of thee, turne not away. See Luke 6: 34: 38.
4 Here we must consider two things, First, How wee must lend? Secondly, Vnto whom?
5 For the first, CHRIST requireth of his Children that they helpe their brethren, and neighboures; not onely freelie, without any gaine, (for so doe the Sinners, Luke 6.34.) but also though it be to their losse and damage of the money lent.
6 Christ putteth a differēce between his children and such as doe not appertaine vnto him.
7 The Sinners are so iust, that they wil lend without vsury, desiring nothing but onely their owne gaine.
8 For even Sinners (saith hee) lende vnto sinners to receive (not anie increase or vantage or anie thing aboue the principall, but) the like Luk. 6.34.
9 Out of this place, we that beare the liverey of Christs nāe, & haue vndertakēan holy professiō, may learn how we [Page 57]ought to lend, vnto our needy brother, and whether we ought to take vsurie of him, or no.
10 For the Second. Vnto vvhom vvee ought to lend? we ought to lend: namely,
11 Vnto them, that haue not so much wealth as they are able to make restitution. For Sinners lende vnto them of whome they hope to receiue, againe vvhat they lent Luc. 6.
13 Not onely vnto our Frends, kinsmen, and brothers; but also vnto Strangers, yea and to our Enemies. For sinners lende vnto their friendes and kinsmen. Luc. 6. Mat. 5.
14 Vnto them, who are not able to giue vs thankes, much lesse to make vs recompense. For Sinners lende vnto thē that are able to thanke them.
15 If we lend vnto such; then shal we verely declare our selues, to be his sons, who letteth his Sun shine vppon the iust [Page 58]and vniust alike, and letteth his raine fal vpon the kind and vnkind.
15 This is it that Christ requireth of vs: Lende (saith hee) looking for nothing againe, and your rewarde shall bee greate: and yee shall bee the children of the most High, for he is kinde vnto the vnkinde & to the evill. Luc. 6.35.
CHAP. 9. VVhether it bee lawfull to borrow vpon vsurie.
Because in these daies Charitie is rather DEAD then COLDE, Men must either borrow vpon vsurie, or they shall haue nothing lent them at all.
2 There bee tvvo sortes of Borrowers vpon vsurie, some RICH, and some POORE.
3 The Rich borrow because they would be richer, and richest of all.
4 And these are either Gentlemen, or Tradesmen.
5 Gentlemen, & cuntrey Farmers, they borrow vpon vsurie, to purchase lands, and to enrich their posterities.
6 Trades-men, and Marchantes, imploy al the mony they can borrow, thinking to get more by the vse of it, then the vsurie of it commeth vnto.
7 These Rich-men,Note. may not lawfully borrow vpon vsurie as may appeare. 1. By the Cause that moveth them to borrow. 2. By the Effectes that follow thereof.
8 The Cause that moveth Rich-men to borrow vpon vsurie is, their covetous greedy Minde, that like Salomons hoseleech, never crieth Inough, but Giue, giue They purchase all the lande they can compasse, & make a pray of their poore Neighbours.
9 The effectes that ensue of their borrowing are either common vnto all these borrowers, or proper to each one.
10 The common Effects are these:
11 1. They feede the vsurers, as the bellowes doe kindle the fire; they maintaine them, as the Receiuer maintaines the Theefe.
12 2. They vndoe the Poore. For they giue so excessiuelie much for the loane of money, that either they must giue vp house-keeping, or diminish their hospitalitie.
13 Whereby it commeth to passe, that the poore are neither set on worke, nor relieued by the Rich.
14 The Effects, proper to each one are:
15 1. The Gentleman that borroweth vpon vsurie, racketh his rentes, and so maketh his poore Tenauntes pay the vsurie.
16 2. The Farmer, or Yeoman selleth his corne, and his cattell so much the dearer, [Page 61]and maketh the buyer pay his vsurie.
17 3. The Trades-man, & Marchant inhaunce the price of their ware, and who so needes their marchandise, must pay their vsurie.
So much of Rich Borrowers vpon vsurie: Now of the Poore.
18 The Poore Borrowers vpon vsury, are either Counterfeites; or Poore indeede.
19 Counterfeites, are they that would seeme barer and needier then they are, and that for two respects.
20 First, Because they would not bee deepely charged with Subsidies.
21 Secondly, Because they would cō pounde with their Creditours for little or nothing.
22 These are they, whom Salomon speaketh of, Prov. 13.7. There is that maketh himselfe poore, having great riches.
23 These are those Foxes that hauing wealth inough to pay their debte, lie in Prison, because they woulde defraude their Creditours.
34 These Counterfeites wil haue alwaies some thing for vsurie, that men may thinke them bare of mony, and pitty them in their charges.
25 Poore indeede, are they which borrow to supply their necessity; when they are like to bee vndone, their children to be cast away, & their lease to bee forfeited.
26 This necessitie is either extreame necessitie, or not so extreame. Note. It is lawfull to borrow in any of both. See Cap. 4. Posit. 13.14. &c.
27 For necessitie it was lawfull for Adams Sons to marry with Adams Daughters; because there were no other women.
28 For necessity, it was lawfull for David to eat the Shewbread; because there [Page 63]no other food. 1. Sam. 21.6.
29 For necessity, it was lawful to work, to heale & to fight vpon the Sabbath day; which was not lawful but for Necessity. Luc. 13.10.
30 Therefore for necessity, why may not a Man pay more then hee borrowed? Seeing no Scripture forbiddeth to pay more, but to require more.
31 Yet with this caveat,Note wel. that the borrower intice not any man, to become an vsurer, that is, vnwilling to exercise that cursed Trade.
32 The Vsurer must be willing to lend for vsurie, otherwise the borrower doth grievously sinne, notwithstanding his necessitie.
33 Here will be Obiections made, against borrowing vpon vsurie.
34 Ob. 1. Ieremy saith, Ier. 15.10. I haue not lent vpon vsurie to others, neither haue others lent vpon vsury to mee: as though it were vnlawfull not only to take [Page 64]vsury, but also to giue vsurie.
35 Ans. Thereby Ieremy doth signifie, that he was no medler in the world, whereby they should envy HIM like other men; and therefore hee cleereth himselfe cheefely from vsurie, because Vsurers were most envied.
36 And to shew that he was no Vsurer, he saith he was no Borrower; which is more lawfull, then to be an Vsurer.
37 Like a man, which saith, I doe neither hate him nor know him: & to proue that he doth not hate him; he saith, hee doth not know him.
38 So Ieremie, to proue that hee had not lent vpon vsurie, saith that he never borrowed vpon vsurie, nor had any dealing with it.
39 Obiect. 2. Christ did cast out the buyers out of the Temple as wel as the sellers.
40 Answ. But that was not for buying, but for buying in the temple where [Page 65]they should not buy but pray.
41 Obiect. 3. It is a common proverbe: If there were no buyers there would be no sellers: if there were no brib-givers, there would be no bribe-takers.
42 Ans. But in this case, it may bee rather said; if there were no Takers, ther would be no Givers.
43 For the Giver doth not make the Receiver to take: but the Receiver doth make the Giver to give; because hee wil not lend, vnlesse the other wil giue him for the loane.
44 Therfore as we say, The receiver makes the theefe: So may we say, The receiuer of vsury makes the giver of vsury.
45 There is no comparison betweene him that giveth vsurie, and him that receiveth vsury. The ONE doth it for covetousnes, and the OTHER of necessity.
46 He which lendeth for vsurie, lendeth for covetousnes: but he which borroweth [Page 66]upon vsury, borroweth for necessity.
46 Laban did evil in swearing by Idols: But Iacob did not evil in receiving such an oath of him, though it were an vnlawful oath, Genes. 31.53.
48 Though the Vsurer doth evil in taking vsurie; yet the Borrower doth not evil in giving vsurie.
49 If a man may lawfully pay, for any cōmodity, more then it is worth: wherfore may not he, as lawfully, restore more then was lent him?
50 It is lawful to suffer iniury: though it be not lawful to offer iniurie.
51 To take vsury, is as it were to offer iniurie, and to giue vsury, is as it were to suffer iniurie.
52 Therefore, though a man may not require more then hee lent, yet may hee giue more then he borrowed.
53 The conclusion is this. No man must pay vsurie vnto Vsurers, but for necessity.
54 Even as a Traveller giveth his Purse vnto a Theefe; because he cannot choose.
CHAP. 10. VVhat Vsurers should doe with their Gaine.
THe best thing is to do no mā wrōg: but the next is, to make him amēds
2 The Vsurer, because hee hath transgressed against the first, let him endevour to fulfill the second.
3 He that stole, let him steale no more; saith the Apostle Ephes. 4.28. But is that inough? No. What remaineth? He must make restitutiō. Levit 6.2.3.4.5.6 Exod. 22.
4 So, It is not inough, that the Vsurer take no more vsurie, but he must restore that which he hath taken.
5 If a man cannot say, as Samuel said; VVhose goods haue I taken. 1. Sam. 12.3. Then must he say, as Zaccheus saide; VVhose goods haue I kept. Luke. 19.8.
6 As humility is the repentance of pride; and abstinence the repentance of surfet; and almes the repentance of covetosnes; and forgiuenes the repentāce of malice: So is restitutiō the repentāce of vsurie.
7 He which is not humble, doth not repent his pride; he which doth not abstaine, doth not repent his gluttony; hee which doth not giue almes, doth not repēt his covetousnes; he which doth not forgive, doth not repent his malice: So he which doth not restore, doth not repent his vsurie.
8 For how can hee be saide to repent his vsury, which liveth stil by vsurie.
9 As Daniel said to Nabuchadnezzer, Dan. 4.24. Breake of thy sins by righteousnes: So may it be saide to the Vsurer; [Page 69] Breake of thy vsurie by restitution.
10 But as the Disciples of Christ said Ioh 6.60. This is a hard speech: So saith the Vsurer, that hath gottē al his wealth by vsurie, This is a hard speech.
11 Obiect. If I restore al I haue gotten by vsurie, (saith he) I shall haue nothing left to liue vpon.
12 Ans. Zaccheus did not feare howe he should liue; but Zaccheus feared to offend.
13 As the Prophet said to Amaziah; so may it be said to the Vsurer; The Lord is able to giue thee more then this. 2. Chro. 25 9.
14 Feare not to restore other mens goods; and trie him that saith. Proue me now here with, if I will not open the windowes of heavē vnto you & powre you out a blessing without measure. Malach. 3.10
15 Quest. VVhat if a man cannot restore it to the right Owners, nor to their Heires.
16 Ans. Then giue it vnto the Minister, and to the Poore, and repent that thou hast kept it so long.
17 Quest. Put case a man bee fallen in decay, and be not able to make restitution as he would what then shall hee doe?
18 Ans. Let him acknowledge the fault, and God will accepte the wil for the deede.
19 For so Paule saith. 2. Corinth. 8.12 If there be a willing mind, it is accepted according to that which a man hath, and not according to that which he hath not.
20 Quest. VVhat if the VSVRER bee dead; Must his Heires restore that which was gotten by Vsurie?
21 Answ. They mayNote. not keepe it in any case; for it is none of theirs.
22 They must put away the execrable thing from among them: and Goodes gotten by Vsurie, and oppression, are execrable, vnto the VSVRER, and his Heires; as was the Wedge of Goulde [Page 71]that Achan stole. Ioshuah 6.16. They must make restitution then.
23 Though it be sweete in the begining; yet as Abner saide to Ioab, 2 Sam. 2.26. Knowest thou not that it will bee bitternes in the latter end?
24 If THEY be condēned which giue not their owne Goodes vnto them that haue neede of it: How can THEY be saved that drawe other-mens Goodes frō them that haue more neede of theirs!
Amen; Praise, and Glorie, and VVisedome, and Thankes, and Honor, and Power, and Might, be vnto OVR GOD for evermore; Amen.
Faults escaped in the Printing
| Pag. | Lin. | Fault. | Correct. |
| 21: | 7: | the the | the |
| 13: | 32 | 52 | |
| 22: | 22: | from | for |
| 42: | 9: | mortall | moral |
| 44: 45: | These two pages are transposed, the latter must be read first, and the former followeth | ||
| 44: | 1: | he | they |
| 2: | he | they | |
| 52: | 20. | oar | our |
| 54: | 13: | Matth: 45 | Matth: 5 |
| 55: | 6 | is | in |
| 12: | come | commeth | |
| 56: | 16: | gaine | againe |
| 57: | Betweene the 11: and 13: Positions, this must be added. 12. Vnto thē that never lent vs any thing nor are able to lend For Sinners lend vnto thē of whom they haue borroved. | ||