The Testimony of Bishop Sands.

THis biting Worme of Vsury,Sermon vpon 1 Sam. 12.23, 24. Vsury a biting worme, a can­ker. that deuowring wolfe hath consumed many, many it hath pulled vpon their knees, and brought to beggery: many such as might haue lived in great wealth, and ho­nour not a few. This canker hath corrupted all England: we shall doe God and our country true seruice, by taking away this euill; represse it by Law, else the heavy hand of God hangeth ouer vs, and will strike vs.

God sayth, Lend freely, and looke for no gaine:Idem Sermon vpon Luke 1.74.75. but will the Vsurer, whose money is his god, remit his Inte­rest because of this; because the Lord hath so charged him? No, he will not let goe his ten or twenty, or thir­ty, in the hundred. To him the glory of God,Note. Nothing pre­cious to the Vsurer but money. yea and his owne soule is vile, nothing is precious but onely his money. What the Prophet speaketh of putting forth money to vsury, he full little regardeth, but seedeth still vpon his mast, and blesseth himselfe when he waxeth fat, not perceiuing that God hath already plagued him with a plague of all plagues, the obduration of his heart. And although that God hath giuen him ouer into a dull and sencelesse minde,Vsurers haue hard hearts. his eares being so damned vp that nothing can haue enterance to moue, or touch his hard heart, yet he still blesseth himselfe, and his accursed soule. Thou Vsurer, thou idolater, that dost glory in thy shame, [Page 12] in thy euill gotten gold:Their wealth prospers not. dost thou not know, that thy wealth shall melt like snow before the Sunne? Thinkest thou still to hold it? O foole, this night shall they take away thy soule, perhaps this instant, and then whose is all this? After that Zacheus fell to the seruice of Christ, and that Christ entred into his house, he presently forsooke the seruice of Mammon, made a large restitution of that which he had gained by such vnlawfull meanes, and then began to be liberall: and not onely to lend freely, but to giue for nothing. He gaue the one halfe of all his goods to the poore. If God would at this day worke thus in the heart of one Zacheus, a rich Vsurer, how many poore might be relieued by such a restitution? He might maintayne many a needy man, and saue his owne soule. Well, this one thing we know, the word that proceedeth out of Gods mouth against vsury,Is. 55.11. shall not returne in vaine, if it cannot worke reformation, it will worke confu­sion.

Euery man is to his neyghbour a debtor, not onely of that which himselfe borroweth,Idem Sermon vpon Rom. 13.8, 9, &c. but of whatsoeuer his neyghbour needeth: a debtor, not onely to pay that he oweth, but also to lend that he hath and may conueniently spare; to lend I say according to the rule of Christ, Luke. 6. Lend looking for no­thing thereby. So that these ouer-payments, the vsury which hath spoyled and eaten vp many,Vsury the can­ker of the Common­wealth. the can­ker of the Commonwealth, is vtterly both forbidden to man, and abhorred of God. To bargaine for Lead, Graine, or Leases, with such as haue neyther Lead, Graine, nor Leases to pay, neyther any such matter meant, but onely vnlawfull gaine of money, the party to forfeit his obligation, because he ney­ther can, nor meaneth such payment, and the lender not content to receiue lesse aduantage then thirty at the hundred, this is but a patched cloake to couer this [Page 13] vild sinne withall.Note. Whatsoeuer thou receiuest vpon condition, or by what meanes soeuer thou receiuest more then was lent, thou art an vsurer toward thy bro­ther, and God, will be a reuenger against thee. He whom thou shouldst obey if thou wilt be saued,Ezod. 22 25. Levit. 25 27. Deut. 23.19. doth in expresse words command thee, not to lend thy money for vsury. This Word of God, man can­not dispence withall, and it shall not returne in vaine; if it cannot be a conuerting commandeme it, it shall be a confounding iudgement. The reasons of men for vsury must giue place to the precepts of God against it.The reasons of men for vsury, must giue place to the precept of God against it. What man art thou that wilt be wiser then thy Maker? Hath God condemned it, and darest thou defend it? is it in his iudgement iniurious, and doth thy iudgement thinke it e­quall? Hath he seene reason to prohibit it, and dost thou see reason why thou mayst vse it? such reasons with the makers and vsers of them, the Lords iustice shall de­stroy. And yet in truth all Nations, at all times haue condemned it, as the very bane and pestilence of a Commonwealth:The old Ro­mans condem­ned vsury whereof the old Romane both Hi­story and practise is an often witnesse. These secret shifts are seene of God, and abhorred, and will be re­uenged: well mayst thou escape the hands of man by thy coloured delusions, yet canst thou not escape the sharpe and swift iudgement of God:Note. who accordingly as hee hath threatned, will exclude thee out of his Kingdome, interdict thee his Tabernacle, and hurle thee into Hell: Where thy euill gotten money can neyther redeeme nor helpe thee, a iust reward for thy vniust vsury. Our Apostle requireth that we pay vnto euery man the thing that we owe, and we are as much debttors to lend freely, as others faythfully to pay the thing which was lent.

The bowels of compassion are in some men so mar­ualously dryed and closed vp,Idem Sermon vpon Micah. 6 8 p. 100. that they turne away their [Page 14] faces from all men, that desire any thing at their hands, though they aske it not of gift,Vsurers worse then Iewes. but of loane, vnlesse they aske to buy the loane with Vsury. The Iewes euen till this day will not lend vpon vsury among themselues, but lend freely to their brethren and without gaine. Iudas himselfe that sold his Master for money, was not more cruell hearted I suppose then these men are, who for money deuoure their brethren: their hearts are iron hearts, they haue no sparke of pity or compassion left in them, let them not thinke but that one day their gaine shall be their exceeding losse.Note. If Chrysostome thought that one euill got­ten groat, layd vp amongst a chest full of money, would be a canker to fret out and eate vp the rest, what shall become then of so much gotten by so vnmercifull and vn­godly meanes? Where is loue, where is mercy, when lending of money is become merchandize? Enough hath beene sayd in this place of this matter, which if it be not amended, be ye assured that the Lord God in his iust wrath will plague you both in your selues, and in your po­sterity for it.

2 Testimony. Bb. Iewell.

MAny liue in vsury, a most filthy trade, a trade which God detesteth,Sermon vpon Rom. 13.12. a trade which is the very ouerthrow of all Christian loue: But their gaine shall be to their losse, and their money to their de­struction. He that giueth his mony vpon vsury, shall not dwell in the Tabernacle of the Lord, nor rest vpon his holy Moun­taine.

Treatise vpon the Sacra­ments.Deceiue no man by wrongfull dealing, increase not thy goods by extortion nor by vsury. He that giueth his money to vsury, shall not enter into the Tabernacle of the Lord. He that taketh vsury of his neyghbour, killeth him without a sword, the Lord will auenge it. He will not blesse ill [Page 15] gotten goodes, they cannot prosper: they will neuer con­tinue, nor remaine vnto the third heire.

Vsury is a kind of lending of money, or corne, or oyle,vpon 1 Thes. p. 113. Vsury defined. or wine, or of any other thing, wherein, vpon couenant and bargaine, we receiue againe the whole principall which we deliuered, and somewhat more, for the vse and occu­pying of the same: as if I lend 100 pound, and for it co­uenant to receiue 105 pound, or any other summe, greater then was the summe which I did lend:No good man an Vsurer. this is that which we call vsury: such a kind of barganing as no good man, or godly man euer vsed. Such a kind of barganing as all men that euer feared Gods iudgements haue alwaies ab­horred and condemned. It is filthy gaines,Note. Vsurers say, Lord increase our fayth, and then make such a confession of it as Bb. Iewell doth in this place. and a worke of darkenesse, it is a monster in nature: the ouerthrow of mighty kingdomes, the destruction of flourishing States, the decay of wealthy Cities, the plagues of the world, and the misery of the people: it is theft, it is the murthering of our brethren its the curse of God, and the curse of the peo­ple. This is Vsury. By these signes and tokens you may know it: For wheresoeuer it raigneth all those mischiefes ensue.

Whence springeth Vsury? Soone shewed.Idem p. 115. The cause of vsury. Euen thence whence theft, murder, adultery, the plagues, and de­struction of the people doe spring. All these are the workes of the diuell, and the workes of the flesh.Iohn 8. Vsurers of their father the diuell. Christ telleth the Pharisees, You are of your father the diuell, and the lusts of your father you will doe. Euen so may it truely be sayd to the Vsurer, Thou art of thy father the diuell, and the lusts of thy father thou wilt doe, and therefore thou hast pleasure in his workes. The diuell entered into the heart of Iudas, and put in him this greedinesse, and couetous­nesse of gaine, for which he was content to sell his master. Iudas heart was the shop, the diuell was the foreman to worke in it. They that will be rich, fall into tentation and snares, and into many foolish and noysome lusts,1 Tim 6.9 10. which [Page 16] drowne men in perdition and destruction. For the desire of money, is the roote of all euill. And S. Iohn saith, Whosoeuer committeth sinne is of the Diuell. 1 Ioh. 3.8. Thus we see that the diuell is the planter, and the father of vsury.

Idem p. 116. The fruits of vsury.What are the fruits of vsury? A. 1. It dissolueth the knot and fellowship of mankind. 2. It hardneth mans heart. 3. It maketh men vnnaturall, and bereaueth them of charity, and loue to their dearest friends. 4. It bree­deth misery and prouoketh the wrath of God from hea­uen. 5. It consumeth rich men, it eateth vp the poore, it maketh bankrupts, and vndoeth many householders, 6 The poore occupiers are driuen to flee, there wiues are left alone, their children are hopelesse, and driuen to beg their bread, through the vnmercifull dealing of the coue­tous vsurer.

He that is an Vsurer, wisheth that all others may lacke and come to him and borrow of him:Idem p. 120. Our forefa­thers abhorred vsury. that all others may lose, so that he may haue gaine. Therefore our old fore­fathers so much abhorred this trade, that they thought an Vsurer vnworthy to liue in the company of Christian men They suffered not an Vsurer to be a witnesse in matters of Law. They suffer him not to make a Testament, and to bestow his goods by Will. When an Vsurer dyed, they would not suffer him to be buried in places appointed for the buriall of Christians. So highly did they mislike this vn­mercifull spoyling and deceiuing our brethren.

Idem p. 121. All professions of men con­demne Vsury.But what speake I of the ancient Fathers of the Church? there was neuer any Religion, nor Sect, nor State, nor De­gree, nor Profession of men, but they haue disliked it. Philo­sophers, Greekes, Latins, Lawyers, Diuines, Catholikes, He­reticks; all Tongues, and Nations, haue euer thought an Vsurer as dangerous as a theefe. The very sense of nature proues it to be so. If the stones could speake, they would [Page 17] say as much. But some will say,Idem p. 124. The Vsurers obiection. all kindes of vsury are not forbidden, there may be cases where vsury may stand with reason and equity, and herein they say so much as by wit may be deuised, to paint out a soule and vgly idoll, and to shadow themselues in manifest and open wickednesse. Whatsoeuer God sayth, yet this or this kind of vsury, say they, which is done in this or this sort, is not forbidden. It profiteth the Commonwealth, it relieueth great numbers, the poore should otherwise perish, none would lend them.

By like good reason,Answer. there are some that defend theft and murder, they say, there may be some case, where it is lawfull to kill or to steale: for God willed the Hebrews to rob the Aegyptians, and Abraham to kill his owne sonne I­saac. In these cases the robbery and the killing of his sonne were lawfull. So say they.Some pleade for Vsurers, as Papists for whores. Euen so by the like reason doe some of our countreymen maintayne concubines, curti­zans, and brothel-houses, and stand in defence of open stewes. They are (say they) for the benefit of the Country, they keepe men from more dangerous inconueniences, take them away, it will be worse. Although God say, There shall be no whore of the daughters of Israel, neither shall there be a whore-keeper of the sonnes of Israel. Yet these men say all manner of whoredome is not forbidden. In these and these cases it is not amisse to alow it.

As Samuel sayd to Saul, so may we say to the Vsurer?Idem p. 126. God cares not for Vsurers excuses. thou hast deuised cases and colours to hide thy shame, but what regard hath God to thy cases? What careth he for thy reasons? the Lord would haue more pleasure, if when thou hearest his voyce thou wouldest obey him. For what is thy deuice against the counsell, and ordinance of God? What bold presumption is it for a mortall man to controule the Commandements of immortall God? And to weigh his heauenly wisedome in the ballance of humane foolishnesse? When God sayth, thou shalt not take vsury, what creature of GOD art thou which canst take vsury? When God maketh [Page 18] it vnlawfull,They are of a desperate mind. what art thou, oh man, that sayst, it is law­full? This is a token of a desperate mind. It is found true in thee, that Paul sayd, the loue of money is the roote of all ill. Thou art so giuen ouer vnto the wic­ked Mammon, that thou carest not to doe the will of God.

Idem p. 144.Thus much I thought expedient to speake of the loathsome and foule Trade of vsury, I know not what fruit will grow thereby, and what it will worke in your hearts. If it please God, it may doe that good that I wish. I haue done my duety, I call God for a record vnto my soule, I haue not deceiued you. I haue spoken vnto you the truth. If I be deceiued in this matter, O God thou hast deceiued me. Thou sayst, Thou shalt take no vsury. Thou sayst, He that taketh increase, shall not liue. What am I, that I should hide the words of my God, or keepe them backe from the hearing of his people? The Learned old Fathers haue taught vs, it is no more law­full to take vsury of our brother, then it is to kill our bro­ther. They that be of God heare this, and consider it, and haue a care that they displease him not. But the wicked that are no whit moued, and care not what God sayth, but cast his Word behind them: which haue eyes and see not, and eares yet heare not: because they are filthy, they shall be filthy still: their greedy desire shall increase to their confusion, and as their money encreaseth, so shall they encrease the heapes of their sinnes.Note. Pardon me if I haue beene long or vehmeent, of those that are Vsurers I aske no pardon.

Idem p. 145.I heare that there are certaine in this City which wallow wretchedly in this filthinesse, without repentance, I giue them warning in the hearing of you all,Vsury a cruell and detestable sinne. and in the presence of God, that they forsake this cruell and detestable sin. If otherwise, they continue therein, I will open their shame, [Page 19] and denounce Excommunication against them,Bb. Iewel threatneth excomuni­cation against Vsurers. and publish there names in this place, before you all. That you may know them, and abhorre them, as the plagues and monsters of the world: that if they be past all feare of God, they may yet repent and amend for worldly shame.

Tell me thou wretched wight of the World, thou vnkind creature which art past all sense and feeling of God, which knoweth the will of God,Vsurers im­pudent. 1 Because they come to Church. 2 Because they read GODS Word. 3 Because they come into the company of good men. They cause Gods wrath to fall vpon their children. and dost the contrary? How darest thou come into the Church? It is the Church of that GOD, which hath sayd, thou shalt take no vsury, and thou knowest he hath so sayd. How darest thou read or heare the Word of God? It is the Word of that God, which condem­neth vsury; and thou knowest he doth condemne it. How darest thou come into the company of thy brethren? vsury is the plague and destruction and vndoing of thy brethren. And this thou knowest. How darest thou looke vpon thy Children? Thou makest the wrath of GOD fall downe from Heauen vpon them. Thy iniquity shall bee punished in them to the third and forth Generation. This thou knowest. How darest thou looke vp into Heauen? Thou hast no dwelling there: thou shalt haue no place in the Tabernacle of the highest. This thou knowest. Because thou robbest the poore, deceiuest the simple, and eatest vp the Widowes Houses: therefore shall thy Children bee naked, and begge their bread: therefore shalt thou and thy riches perish together.

The third Testimonie, Bishop King.

HOw long will the Vsurer and oppressor of others whose Lawes are as kniues,Vpon Ionas p. 90. and whose teeth be of iron, sleepe in his bed of mischiefe, as the Psalmist calleth [Page 20] it, and in the contemplation and solace of his ill gotten goods?

Idem p. 444. Lecture 32.How long haue we cried against oppressions, and smitten the oppressours with the rod of Gods vengeance, as Moses smote the Rocke? And yet what one drop of remorse haue we euer wrung from their stony hearts? How long haue we clapt our hands at the shamelesse vsury of this place?Ministers must preach against vsury. If vsury bee too stiffe to bee moued, yet we must free our soules, and if it were possible, we would also free them that are wrapt in their snares. If they little esteeme the warning of the fif­teenth Psalme, that giue their money vpon vsury, let them at least take heede that receiue it. Let them not trie to beare an Oxe vpon their shoulders, when they are vnable to beare a Goate. That is, if pouerty be burthen enough vnto them, let them not adde the burthen of vsury. They aske what they shall doe? Dost thou aske? Saith Plutarke. Thou hast a tongue, begge. Thou hast hands, worke. Thou hast feete, walke. Thou hast an heart,Plutarch de vsura. Nihil tam molestum quam red­dere. Idem p. 504. Lecture 37. thinke.

Nauiga, renauiga, sale forward and backeward, take any paynes, rather then to fall into the mercy of an Vsurer. There is nothing so bitter as to restore.

I would our Vsurers would marke this, that of all those grieuous offences whereof Nineueh had labour­red a long time, the rest are held a sleepe, and their names spared, as not worthy in comparison to come in speech with their farre superiour iniquity; onely the wickednesse of their hands,Nam (que) meos nec aequos mihi nec ra­puere iuven­cos Plutar. de uitando aere alieno. which is not least in bi­ting the poore, is remembred and reported in spe­ciall wordes. Spake I of Vsurers? There are none: neyther is there a Sunne in the Skie. For mine owne part, I know them not. For they haue taken ney­ther Horse nor Bullocke of mee. But for my bre­threns sake both in the City and Country, I wish that [Page 21] their billes and bonds were all heaped together in the Market place, and set on fire, as they were sometimes at Athens, that wee might all ioy and say, as Alcibiades then did, we never saw a clearer fire.Nunquam vidi ignem purionem. But because we cannot ease our hearts so soone of them, nor by such meanes I will tell them for their owne com­fort what they shall trust to amongst other things that although they labour in the fire to get riches, yet the time shall come, when there shall nothing re­maine vnto them but this, that they shall be able to know and recount with themselues, how many debters they haue quite vndone: As for their treasures of iniquity, let them plainely vnderstand that they put them into a bottom­lesse bag which could hold nothing.De malè quaesitis, &c. Ill gotten goods ne­uer descend to the third heire; perhaps, not to the second, nor first, not to benefit himselfe, who thinketh he hath most handfast. She gathered it of the hire of an harlot, Micah 1. Vsurers goods shall not pros­per. and it shall returne to the wages of an harlot. They gathered their wealth by vsury, and vsury or somewhat else shall consume it. Gni­pho the Vsurer as Lucian reporteth, lieth in hell, bemoaning his hard estate, that R [...]docares an incestuous spend thrift should waste his goods: so may these, but I leaue their iudgement to God, to whom it belongeth. For vengeance is his, and he will repay it. Yet dare I giue sentence against it, as far as the ancient Romanes lawes did: wherein be­cause a thiefe was bound to make restitution of double, the Vsurer of foure fold. Their meaning is plaine enough,Vsury double theft. that they esteemed vsury a double theft, and that at the least is my iudgement. And therefore as Alexander Seuerus made an Act, that none should salute the Emperour,Note. who knew himselfe to be a thiefe, so let our Vsurers, take them­selues warned,Vsurers not to salute Christi­ans. and discharged (so long as their hearts accuse them of their double and treble theft) from saluting Chri­stians, and much more from eating, drinking, conuersing, most of all from praying, fasting, communicating with Christians.

The 4. Testimony, Bishop Lakes.

In his workes vol. p. 343.THis is no small difference betweene God and the di­uell. The diueil in shew, biddeth vs, loue our selues, doe all for our selues, and we are so simple as to beleeue him,The diuell the image of Vsu­rers. and thinke that we doe so; whereas the euent proues that we doe all for him, and to our owne ruine: for he is the plaine image of Vsurers, who liue by the sweat of o­ther mens browes, and cunningly grow rich by vndoing others with a seeming reliefe.

Idem vpon Ps. 50.21. God will re­proue Vsurers.God himselfe sayth it in the close of this Psalme, Heare this all ye that forget God. Iewes, Gentiles, whatsoeuer you be, if you be adulterers, drunkards, Vsurers, blasphemers, any way wicked liuers, Consider this (saith God) lest I suddenly take you away, and there be none to helpe you. For if we be guilty of such sinnes, and encourage our selues in them by base conceits of God, God will not faile to re­proue vs, and marshall such wickednesse before vs, to con­uict vs thereof, and to confound vs therewith.

Idem Sermon vpon Iohn 2.16. Vsurers fill the land with poore.While the Gentleman depopulates the Countrey, and the Vsurer and Victuler are become the chiefe Tradesmen of Incorporations, what wonder if contrary to Gods Law, and the Kings, the whole Land be filled with miserable poore.

The fift Testimony, Bishop Downam.

This most reuerend and learned Bishop proues vsury to be vnlawfull by diuers arguments.

The 6. Testimony, Bishop Babington.

THere be great slyes, and those be great men,Vpon Exod. Ch. 8. p. 203. that ty­rannously rule, not shearing but shauing to the very skin, if they take not skin and all. And there be lesser flies, and those be Vsures, and other biting binders, who with their Nouerint vniuersi, make an vniuersall ruine of many a mans estate, and doe fetch him in still with The conditi­tion of this obligation, that in the end his condition is wo­full, and his heart breaketh with the bitter griefe of Be it knowne to all men: Surely these are cursed flies indeed, the suckers of our sap, the bibbers of our blood,Vsurers be cur­sed flies. the pinchers of our hearts, and the stingers and wringers of our very soules. The Aegyptian flies was nothing like vnto them, but yet you see was a great plague of God, sent to punish the sinnes of men. But let them remember that these flies of [Page 28] Aegypt had but a time, God sent them in wrath, and tooke them away in mercy, vpon intreatie. Some Moses or other shall stand vp, and the Lord shall send a strong West wind, to take these canker wormes away, and cast them into the red Sea, that in our coast they may torment no longer. Amen.

Idem vpon the Commande­ments p. 69. 70.If a man (saith the Law) borrow any thing of his neighbour, and it be hurt or else die, the owner of it not being by, he shall surely make it good. If it be an hired thing he shall not make it good, for it came for his hire. In which Law, if we well weighe it we may first see, that if we haue that thing which our neighbour would borrow, and we be able, without our hurt, well to spare it him, we are bound to do it, or else we sinne against this Law of GOD, and we euen steale from our brother, that which in right is his. For God would not euer haue made a Law for recompence of the lender,It is a neces­sary duty of loue to lend when we may. if his thing lent receiue any harme, vnlesse it had beene a necessary duty of loue to lend when we may: therefore this narrownesse of heart, and vnkind disposition, to grudge vnto any that good which by lending wee can possibly do him, it is hatefull in the eyes of God, and a plaine breach of this Commande­ment.

Secondly, in this Law, (as one hath very well noted,) wee may see a great light giuen to that hard controuersie concerning vsury of money. For marke I pray you, how he saith in plaine termes, that if the thing were hired, and though it perished in the vse, yet should it not be made good by him which hired it, for it came for his hire. The money which Vsurers giue out, is hired as you know. Therefore if it were a thing that might be hired, you see the sentence of God, though it perished.

Secondly, marke againe how the Lord sayth, though a man lend of meere loue freely without any hire, yet shall his recompence be nothing more, then good will againe, vnlesse it die, or be hurt which he lendeth. Now money neyther dyeth, neyther commonly is any whit hurt, but re­turneth euery way as good as it came.

Thirdly, consider how the Law will haue an apparent hurt of the thing lent, or else it alloweth no recompence,Vsurers haue consideration for likely losse. but Vsurers wil haue consideration for likely losse: for, say they, If I had had my money, possibly I could haue gai­ned thus much with it: yet are they not sure they could haue done it, for God could haue crossed their expectati­on, and being not sure that they could haue gained, it is not apparent that they haue beene hindred: but this Law of God prouideth in equity onely for apparent harme, and therefore nothing for them.

Fourthly, the equity of this Law is onely this, that good will be no loser,They will haue certaine gaine. and therefore prouision is made for recompence, if the thing lent receiued hurt. But Vsu­rers will haue their good will, as they call it, certaine and an excessiue gainer.

Fiftly, in this law of God, the borrower is respected, that he should haue helpe of his neyghbour,Vsury regar­deth wholy the lender, Vsury plaine iniury voyd of loue. and not pay for it, vnlesse he hurt the thing which he borrowed, but vsury regardeth wholy the lender. Wherefore it see­meth that if this Law of God had euer any equity, this Vsury of money had euer plaine iniury, and that this kind of lending is voyd of loue, and therefore apparantly a breach of this Commandement.

The first Testimony, Doctor Willet.

vpon Exodus, p. 509. vsury defined.BEfore the seuerall poynts belonging to this question can be discussed, first we must see what vsury is 1. Plus ex mutuo velle, quàm mutuatum sit, iniquum est, to desire more by lending, then was lent is wicked, Caietan. 2. Vsura est lucrum quod accipitur, solius mutuationis causa. Vsury is a gaine, which is taken onely for lending. Vrsinus. Quic­quid lucri praeter sortem dabatur, what gaine soeuer was giuen beside the principall: whereupon it is called in the Hebrew Tarbith, that is, encrease of the multiplying. Cal­uin. 3. After the same manner was vsury defined in former times; as Carthag. 3. c. 16. Nullus clericorum amplius acci­piat, quam cuiquam accomodavit, that none of the cleargy should receiue more then he hath lent. Augustine thus de­scribeth an vsurer, Si plus quam dedisti, expectas accipere, fae­uerator es, if thou looke to receiue more, then thou hast gi­uen, thou art an Vsurer.

That this kind of vsury is vtterly vnlawfull, and not to be practised among Christians, it shall appeare by these rea­sons.

Vsury condem­ned. vnlawfull to the Iews.First, the Hebrews were forbidden to take any vsury at all of their brethren; of the Gentiles they might: but now diruta est maceries, the wall of partition is taken away, there is neither Iew nor Gentile, but all are one in Christ. Caluin.

Of it selfe hurtfull.Secondly, Vsura ex suo genere nociua est, Vsury euen of it selfe is hurtfull, because it is called Nesheh, biting, Caietan. And the law of nature teacheth: that we should not doe that to another, which we would not haue offered to our selues.

Thirdly, vsury was detestable among the Heathen,Detestable a­mong the Hea­then. much more odious ought it to be among Christians: as Cato being asked what it was to play the Vsurer, answered, Idem quod occidere; all one, as to kill: and further hee said, that in former time, they vsed to punish a theefe but in two fold, an Vsurer in foure fold. Caluine.

Fourthly, vsury is against the first institution of money,Against the first instituti­on of money. Pecunia inuenta est, &c. Money was inuented, and found out, that thereby things necessary for the maintenance of this like might bee prouided: but now it is per­uerted and abused to couetousnesse, that money may en­crease money.

Fifthly,Vsury against Scripture. the Scripture absolutely condemneth vsury Ps. 15.5. Ezeh. 18.17. And Chrysostome sayth, Vsura­rius super omnes mercatores maledictus, the Vsurer is accursed beyond all Merchants and trading men.Hom 38. sup. Math. And hee further vseth this comparison, like as when one sifteth Wheate or any other graine in a sieue,Vsurers ac­cursed. all the graine by little and little slippeth thorow, and so, Solum stercus remanet in cribro, onely the soile and durt remaineth in the sieue:An excellent comparison. so of all the substance and ill gotten goods of Vsurers, Nihil remanet praeter pec­catum, nothing remaineth beside sinne, &c.

If it be Obiected,Obiect. that God permitted the He­brewes to take vsury of the Gentiles, therefore it was not simply vnlawfull: to this it may bee Answered,Answ. that they were those seuen Nations of the Canaanites, of whom they might take vsury, which Nations they were commanded to destroy: and so by this meanes they might weaken their estate, and empouerish them: whereupon Ambrose inferreth, Ab hoc vsuram exige, quem non sit crimen occidere. Exact vsury of [Page 32] him, whom it is not vnlawfull to kill.

Obiection. p. 511, 112.But Dr. Willet hath certaine considerations, which make the receiuing of some gaine by the loane of money, not vnlawfull.

Answer.Obserue his considerations dilligently, and thou wilt vtterly dislike thy vsurious practises.

First, if thou lend thy money vpon vsury, thou must not be such a one as maketh it thy trade to liue by letting of money.

Secondly, thou must not lend money vpon vsury to those of the poorer sort: for to such it is simply forbidden to lend vpon vsury, Exod. 22, 25, and that which he allowes, is pro­perly no vsury, (as he sayth:) but rather a gratuity, that he which hath gained by anothers money, should, to shew his thankefull mind, make him, which was the occasion thereof, a reasonable partaker of his gaine, Gratitudo animi lege naturali mandatur: this gratitude and thankfulnesse of mind is commanded euen by the law of nature.

Thirdly, the interest which thou receiuest must be mo­derate not excessiue.

Fourthly, this consideration which thou receiuest for the loane of money, must not be ex pacto, it must not be agreed vpon by any certaine compact or couenant: as the words here are,Note. lo tesimun, non imponetis ei: you shall not impose or lay vpon him vsury. It is not lawfull to couenant with a man certainely to pay so much; he may loose by vsing the money, he may be in hazzard also of the principall; for the lender then to receiue a certaine gaine, where the borrow­er is a certaine loser were not iust.What say you to these vsu­rers. Such indifferency must be vsed, as that the borrower be contented, as to be made pertaker of the gaine, that commeth by his money, so also proportionably to beare part of the losse.

The second Testimony, Dr. Smith.

In Willet vpon Levit. p. 625.THis is the full definition of vsury: Quando aliquis ac­cedit vsus rei gratiâ interpositâ pactione: When as any [Page 33] things commeth for the vse of money aboue the principall,vsury defined. by way of contract, or compact: for so it is sayd in the law lo tesimun, non impones, Thou shalt not put vpon him vsury.

That opinion which condemneth all vsury,vsury condem­ned. 1 By Scripture. is groun­ded vpon euident testimonies of Scripture, Ps. 15.5. Pro. 28.8. Ezek. 18.13.17. & 22.12. and these places haue somewhat in them more generall, then to be restrained to the poore: as that in Ezek. 22.12. In thee haue they taken gifts to shed blood, in thee haue they taken vsu­ry and encrease, and thou hast greedily gained of thy neighbour by extortion: these kinds of oppression may be committed as well against the rich as poore, though more against these then the other.

Argu. 2 The second Argument against vsury, is from the decrees, of counsels, and testimony of Fathers, which generally forbid all vsury. vide locum.

It is answered to these, and the like testimonies,Obiect. Idem p. 627. that the Fathers speake against cruell and vnconscionable vsury: Quae omnibus seculis plus satis obtinuit, which preuailed too much in euery age.

But surely they condemne all vsury whatsoeuer:Answ. in ps. 36. con. 3. as Augustine sayth, Si plus quam dedisti expectus accipere, fae­neratores: if thou exspect to receiue more then thou ga­uest, thou art an vsurer. And Bernard sayth, quid est vsu­ra? venenum patrimonij: quid est vsura legalis? latro prae­dicens quid intendit, what is vsury? the poyson of ones patrimony: what is legall vsury? a thiefe foreshewing what he intendeth; inter praecept. familiar.

Argu. 3 The third generall Argument against vsury is, from naturall reason: as Aristotle thus reasoneth against it.

First, from the vnprofitablenesse of it: [...] Polit. 1. c. 9. for he that is rich in money, may oftentimes want necessary food.

[...] ibid.Secondly, from the infinitenesse of the desire of money: all men that are desirous of money, doe encrease it infinit­ly, whereas euery laudable act, hath a certaine and deter­minate end.

Thirdly, they peruert the end for the which money was appoynted, which was for commutation, and to be a meane to the end: but they make money it selfe the end.

Fourthly, the manner of the gaine sheweth it to bee vnnaturall: for it is according to nature to reape profit from the fruits of the earth, or from Cattell: but it is against nature to reape gaine from men, from one another: and whenas money begetteth money; whereof vsury hath the name [...], of begetting.

Obiect.To these reasons some answer, That although money be barren of it selfe, yet by money one may purchase grounds which will bring him fruit:Answ. But still the argument is good for originally this encrease commeth out of money by mans industry: and so by two things not apt to bring fruit, gaine is had: by men, and money: and besides this answer serues not, but onely for profitable vsury: but where one taketh vp money to supply his want, and necessity, there ariseth no such fruit.

The third Testimony, D^r. Williams.

The true Church. p. 438.THat you may perceiue and vnderstand, how odious and how detestable this biting theft is, I beseech you to consider. First, how vniust he is, especially in these two things:Vsurers vniust against all laws 1 Of nature: 1 In selling that which he oweth vnto the poore, for the law of nature tels thee, that he which hath, should lend and helpe him which hath not, as we see the floud, finding the emptinesse of a poole, will not passe vntill it fils it;2 Of Moses. Luke 6.35. 3. Of grace. the Law of Moses bids the same thing; and the law of grace confirmes it, saying, Doe good and lend ho­ping for nothing againe: and yet the couetous man sels that which God commands him to giue: and he lets that for [Page 35] vse which the Lord inioyneth him to lend for loue.

2 In eating that which he neuer laboured for;Gen. 3.19. for the Lord sayd, In the sweat of thy face thou shalt eate thy Bread: but the Vsurer eateth the labour of other men,The vsurer ea­teth what hee neuer labour­ed for. and for the vse of his money he vseth to get vineyards which hee planted not, Houses that hee builded not, and many other things that he neuer laboured for.

Secondly, how cruell he is;Hee is most cruell. because he eateth and drinketh that with ioy and laughter, which the poore man hath gotten with griefe and teares.

Thirdly,3 Hee is the worst of all Theeues. how for his theft hee transcends all other kind of Theeues whatsoeuer: for as there is not a more effectuall plague to hurt a man then a familiar enemy: so the Vsurers, being domesticall foes, they doe im­pouerish and disinherit more men then any other Theeues can doe; because other Theeues steale secretly and in the night time, but the Vsurers follow their trade manifest­ly, though cunningly, day and night: and therefore, when the Romanes enioyned other Theeues to make double restitution for their theft, they compelled the Vsurers to restore fourefold for their transgression.

Fourthly,The punish­ment of vsu­rers. how fearefull is the punishment of such theft; because, as they haue spoiled others, so they shall be spoyled themseues; and their spoyle will bee the greater: because that as the Dog, snatching the Bread out of the Childrens hands,1 In this world snatcheth the hand withall; so Vsurers, seeking the wealth of the poore,Idem p. 439. are thereby become the vtter ruinne of the poore, and therefore their wealth shall be soone taken from them.

2 As they haue punished the poore on Earth more then many others,2 In Hell. so their punishment in Hell shall be greater then most sinners.

And in this there infernall punishment,How the vsu­rers and their children doe curse one another euerla­stingly in hell it is obserued that the vsurers and their children shall perpetually curse each other, the father saying, cursed art thou, O sonne, be­cause that for thy sake I am tormented in this flame; for I [Page 36] became an vsurer, lest I should leaue thee a begger; I gathered wealth, that thou shouldest not be poore, and I was contented to be poore in grace, that thou mightest be rich in goods; and therefore I am now poore in all things, but in torments. And the sonne, on the other side, saying vnto his father, nay, rather cursed art thou, O father, Quia nisi malè congregasses mihi diuitias, non malè congregatas conseruassem; because thou gatherest thy wealth with iniquity, and leftest them vnto me with a curse, which hath consumed them and destroyed my soule.

That Seraphicall Doctor Antoninus, Arch-bishop of Florence, after he had heard the confession of a wretched Vsurer,The forme of an absolution which Antoni­nus vsed to an vsurer. gaue him no other absolution than, Deus misere­atur tui, si vult, et condonet tibi peccata tua, quod non credo: et perducat te in vitam aeternam, quod est impossibile: God be mercifull vnto thee, if he please, and forgiue thee thy sinnes, which I doe not beleeue, and bring thee to eternall life, which is vnpossible: that is, Rebus sic stantibus, if God doth not wonderful­ly worke a strange conuersion in his heart, and the Lord himselfe threatneth, that he which robbeth or giueth to vsury, and receiueth the increase into his bags, he shall dye the death, and his blood shall be vpon him.

The fourth Testimony, Dr. Sutton.

THere is no sinne, be it neuer so prodigious and foule but his master hath some plea for it,Lectures vpon Rom. 11. p. 296: vsurers excuse their sinnes. p. 476. and some reason to vphold it. Some haue Scripture, as couetousnesse hath 1 Tim. 5.8. Vsury hath, Deut. 23.20. Vnto a stranger thou mayst lend thy money vpon vsury, though not to thy brother.

Many perswade themselues that they haue lawfull callings when they haue none; such as liue by vsury, carding, dicing, playing, these haue neyther the Author, God, nor the end, the common good.

No calling is lawfull,Idem p. 477 when the action pleaseth not God, as 1 Cor. 10.31.Vsurers haue no lawfull cal­ling. By this I hope some will learne at last to giue ouer their calling, whereby they bring not honour, but dishonour vnto God: those that liue vp­on vsury, by dicing-Houses, by penning and acting of Playes, let them all remember this, mine heart trem­bles to thinke, what calling these men haue, my Soule wonders how they glorifie God in them, I maruell how these make for a publicke good: How God is honoured, a kingdome bettered, the common good promoted by them I know not, I beleeue not.

The fifth Testimony M^r. Wilkinson.

LEt those who plead this cause consider,Debt booke p. 61. 62. All vsury for­bidden. Vsurers do not as they would be don vnto. that God dispenceth with no vsury, when Nesheh the bitting: and Tarbith, which they call the toothlesse vsury are both condemned. Ezek. 18.8.13. That the lender, for eight or fiue in the hundred, deales not as he would be dealt withall, for he himselfe would neyther giue eight, nor fiue, nor two, if hee could borrow freely; and the rule of loue is, to doe to all men as we would they should do to vs, Mat. 7.12. Let them consider how vsury is cried downe, among other oppressions Neh. 5. & Ps. 15.5. How it is condemned by the Councell of Nice in Clergy men, as a matter of filthy lucre, (if filthy lucre in Ministers, then no righteous dealing in others.Vsury the ruine of thou­sands.) how it hath beene the vtter ruine of many thousands in our Nation; how in the Church of Rome at this day), all Vsurers are excom­municated monthly; how no man of note in all antiquity Iewes and Manichees excepted) none I say of honesty and learning,No honest lear­ned men defen­ded vsury for fifteene hun­dred yeeres af­ter Christ. for fifteene hundred yeeres after Christ hath euer vndertaken the defence thereof: wherefore as Ioash sometimes sayd to the men of Hophra, when they stood for Baal against Gideon, Will you contend for Baal? let him plead his owne cause: so say I to the patrons [Page 38] of vsury; will you contend for Mammon? let him plead his owne cause.

The sixt Testimony, M^r. Smith.

VSury is vnlawfull, for:

Vsury is a­gainst charity. Sermon vsury.First, It is against the law of charity because cha­rity, biddeth vs to giue euery man his owne, and to e­quire no more then our owne: but vsury requireth more then her owne, and giues not to other their owne. Charity reioyceth to communicate her goods to other, and vsury reioyceth to gather other mens goods to her selfe.

Against the law of nations.Secondly, it is against the law of nations, for euery nati­on hath some law against vsury, and some restraint against vsurers.

Against the law of nature, and of God.Thirdly, it is against the law of nature, that is the natu­rall compassion which should be among men: the rich should distribute and doe good.

Fourthly, it is against the Law of God. Exod. 22. Leu. 25.36.Gaine makes vsury lawfull. Deut. 23.19.

Some thinke that vsury is lawfull, because it is gainefull as Saul thought that the idolaters beasts should not be killed,Note. ☞ because they were fat: But as he was commanded to kill the fat beasts, as well as the leane, so we are com­manded to kill fat sins, as well as leane sins: gainefull sins as well as prodigall sinnes.

The 7. Testimony, M^r. Wheatly.

Caueat for the couetous. p. 71. Vsury a noto­rious iniustice. 3 sorts of bor­rowers.VSury is a notorious iniustice: when a man makes a gaine of lending, and binds the party borrowing, with­out consideration of his gaines or losses, to repay the prin­cipall with aduantage. For whereas there be three sorts of men that vse to borrow, either poore men, whom necessity driues to it, or vnthrifts, whom prodigality driues to it; or sufficient men, that hope to make a commodity of it: it is apparent by the confession euen of those that would seeme to say somewhat for this vsury, (as if it were not a needy [Page 39] sinne simply that it is wicked to lend on Vse to the poore needy borrower, for God hath stately commanded to lend vnto him freely. And for the vnthrift, it is also certaine that he should not be lent to at all;Vsurers gaine most by vn­christs. for that is to feede his issue with ill humors, and to put a Sword into his hand wherewith to destroy himselfe: and thus the Vsu­rers most accustomed and greatest gaines are cut of. Now for the third kind of men, of them to exact gaine vnconditi­onally, not respecting their loosing or getting, is altogether against the Law of Charity, and equity both for the light of nature will not suffer any to deny this principle of Equity, that he which will haue part in wealth, must also haue part in woes; and he that will diuide the sweet, must also diuide the sower: he that will take of the good successe, must also take of the bad. And the light of Religion will not suffer him that hath any of it, to deny this prin­ciple of Charity; that Christians must serue one ano­ther in loue, and not themselues alone in selfe-loue: both which principles are directly contrary to the very trade of the Vsurer;The Vsurer serues him­selfe alone, not also his brother. for he makes sure for himselfe to haue a part onely and infalliably in the profit, and therefore serues himselfe alone, and not also his brother: and for this cause the Vsurer is set among those that cannot come to dwell in the Mountaine of God: which hee should not be, were he not vniust. So then the Vsurer, whether he do it plainely, or vnderhand, as men haue a thousand policies to couer their sinne in this respect, must vndergoe the imputation of liuing by wrong and iniurie.

The eight Testimony M^r. Dod.

IN the same colourable theft is that common sinne of Vsury, which is of euill report, and hurtfull effect amongst men and is forbidden of God in the Law and Prophets. It is euident in Leuit. 25.35.36.The causes of vsury. 1 Want of Gods feare. That the feare of God, and a louing and mercifull regard of [Page 40] our brothers life,2 Loue to our brethren. be the preseruatiues to keepe men from this Vsury: therefore the practise hereof doth grow from the want of the feare of God, and of compassion to our poore brother. Adde hereunto, that vsury is not a calling appointed of God, but a humane inuention, deuised by worldly men to gaine filthy lucre to them­selues,Vsury not a calling appoin­ted of God. whereby they liue of the sweat of other mens brows, and doe many times adde affliction to the afflicted, and build vp themselues in the ruines of their poore neygh­bours, whom they ought freely to support.

The ninth Testimony, Mr. Bolton.

OVt of the widenes of the consciences of wicked men, proceed much mincing and excusing, many interpre­tations,Discourse of true happines. p. 55. All vsury con­demned. fauourable constructions and distinctions of sinne. As for example, that vsury is of two sorts, biting and tooth­lesse; when all kind of vsury is pestilent, and most certain­ly damned in the booke of God.

Ministers may tell the mercilesse vsurer that he is infa­mously guilty of that sinne,Vsury condem­ned by the best Diuines. Idem p. 183. of which a conuerted lew, an honest Heathen, a tolerable Turke, would be ashamed and remorsefull: stigmatized by ioynt-consent of charitable hearts, and strongest current of best Diuinity, with a brand of extraordinary hatefulnesse, hard-heartednesse and cru­elty:It is a fretting canker. which at this day doth shrewdly shake the strong si­news of this great Kingdome, like a fretting canker, with a plausible inuisible consumption, doth daily waste the states,Note. sucke the blood, and eate the liues of many poore distressed ones in this Land, fils townes and Cities with vnprofitable persons, and the country with miseries and inhumanities. Nay, and let carnall reason, couetous hu­mours, supercilious, obstinate imperiousnesse fret, and con­tradict, rage, and reclaime as long as they will; to set aside prouocation of Gods plagues, and consideration of piety; euen in the sense of nature, and morall conscience, it casts [Page 41] an aspertion of inexpiable shame and dishonour vpon the ancient glory of this incomparable City.vsurers bee Harpies and vultures. It is very strange that such rauenous Harpies and vsurious Vul­tures, (for so euen Paganisme stiled them by the light of reason,) should audaciously roust especially on high, in the Eagles nest, this Imperiall groue and Seat of Ma­iesly.

The tenth Testimony, M^r. Adams.

THe Vsurer is a priuate theefe like Iudas, Adams workes p. 55. The vsurer like to Iudas. and for the bag like Iudas, which he steales from Christ like Iudas, or rather from Christians, that haue more need, and therefore worse then Iudas. This is a man made out of waxe: His Pater noster is a pawne: his Creed, is the condition of this obligation: his Religion is all religati­on: a binding of others to himselfe: of himselfe to the Deuill,— infinite colours, mitigations,Note. euasi­ons, distinctions are inuented, to countenance on earth, heauen-exploded vsury: God shall then frustrate all, when he powers his wrath on the naked conscience. God sayth, Thou shalt not take vsury. Goe now study pain­tings, excuses apolegies, dispute the matter with God: hell fire shall decide the question.

If Vsurers will not restore by themselues,Idem p. 120. vsurers shall restore by their posterity they shall by their posterity. For as Pliny writes of the Wolfe, that it brings forth blind Whelpes: so the vsurer light­ly begets blind children, that cannot see to keepe what their fathers left. But when the father is gone to hell for gathering, the sonne often followes for scattering. But God is iust. A good man leaueth his inheritance to his childrens children: and the wealth of the sinner is laid vp for the iust.

An vsurer is knowne by his very lookes often,Idem p. 454. The vsurer knowne by his lookes. by his speeches commonly, by his actions euer: he hath a leane cheeke, a meager body, as if he were fed at the Diuels [Page 42] allowance: his eyes are almost sunke to the backside of his head with admiration of money. His eares are set to tell the clocke; his whole carcasse a meere Anatomy. Some Vsurers haue fatter carcasses, and can find in their hearts to lard their flesh: but a common meagernesse is vpon all their consciences. Foenus pecuniae, funus animae.

Nature hath set a pitch or terme in all inferiour things, when they shall cease to increase. Old Cattell breed no longer: doted trees deny fruit; the tired earth becomes barren; onely the Vsurers money, the longer it breeds the lustier;Note. and a hundred pounds put out twenty yeares since, is a grandmother of two or three hundred children; pretty striplings, able to beget their mother againe in a short time.

Idem p. 455.The Vsurer shrinkes vp his guts with a staruing dyet, as with knot-grasse: and puts his stomacke into his purse. He sels time to his customers, his food to his cofers, his body to languishment, his soule to Satan.

The eleuenth Testimony, M^r. Perkins.

VSury is a gaine exacted by couenant, aboue the prin­cipall,vpon Com. 8. vsury defined. onely in lieu, and recompence of the lending of it.

vsury being considered as it is thus described, is quite con­trary to Gods Word, and may very fitly be tearmed byting lucre. Exod. 22, 14.15. Ezek. 18.8. 2. Cor. 8.13.

The twelfth Testimony M^r. Fenton.

LEt euery one who desireth to resolue his conscience for this matter by Scripture (the onely true ground of a Christian resolution I t him consider, I say,Treatise of vsury p. 48. how ney­ther vsury nor interest,Vsury con­demned in Gods Booke. biting vsury nor increase is euer once named in the Booke of God, but it is condemned; condemned amongst such abominations as bring a curse in stead of a blessing: an eternall curse vpon the Soule of the Vsurer, and a temporall curse vpon his wealth and posterity.

Let some of these tender consciences,Is it not a shame for mē to deny knee­ling at the Communion, and to be pro­fest Vsurers. who are so vrgent to call for warrant out of the booke of God, for euery ceremony and matter of forme in the Church, seeke a warrant for this their practice, which so neerely con­cerneth them; and let them seeke it at the Oracle of God who hath not left it, as he hath many other things, ey­ther to the discretion of the Church, or wisdome of com­mon-wealths, but hath vouchsafed to determine it in his owne booke to our hands: to set downe an expresse Law against it in Exodus: to renew and reuiue that Law againe and againe in Leuit. And Duter: to ratifie and confirme it with no other words then himselfe vsed at the publishing of the whole Morrall Law; to specifie the onely limitation which he meant to tolerate for a time; to adde the promise of blessing to the keepers of this Law: and to denuonce such fearefull iudgements against the transgres­sors of the same: vpon their wealth and posterity in this world, vpon their owne soules in the world to come.

The Vsurer hath great gaine and certaine:Idem p. 101. Vsurers haue certaine gaine out of losse, &c. sometimes out of little gaine: sometimes out of no gaine: some­times out of losse; alwayes out of vncertainties; alwayes [Page 44] out of labour and paines, out of care and cost, out of ha­zard and perill to the borrower. Commeth all this on Gods Name?

Idem p 142, No writer de­fended vsury for fifteene hundred yeeres after Christ, Note.There was neuer any Church or Churchman, carrying the name of a Christian, who hath defended in writing any branch of vsury, for the space of fifteene hundred yeares after Christ. Neyther was this for want of occasion gi­uen; for it hath beene both practised and written against in all ages. Neyther can we with modestie impute it to the ignorance of the Church: for as shee is acknowledged to be most Eagle-sighted in the time of her purity; so when she was ouershadowed with superstition, her wri­ters in cases of conscience, for matters of morality were most exact: as by their schoole Diuinity is euident to be seene. Yet where shall we find any one, for so many ages of the Church, who could euer deuise a distinction to saue an vsurers soule.

M^r. Fentons Treatise of vsury ii able, to satisfie those that be not desperately minded.He that desires to be fully satisfied concerning the vn­lawfulnesse of vsury, by Scriptures, Fathers, the latter times of ignorance: by the testimonies of the Church assembled in Councels, by the testimony of Diuines in reformed Churches, by the testimonies of Philosophers, Historians, by the three Lawes, 1 Canon, 2 Ciuill, 3 Common: by strong and conuincing arguments: finally, he that desires to haue those motiues answered, which perswade some to the lawfulnesse of vsury, let him read with diligence the learned Treatise of vsury, written by M^r. Fenton, read his Treatise with a single eye, iudge of what thou rea­dest without affection: and conforme thy affection to right iudgement.

The thirteenth Testimony M^r. Rogers, of Weathersfield.

THese being the most vsuall kinds of contracts, do shew the nature of the rest,7 Treatises vp­on 8 Comman­dement. vsury vnlawfull which are in vse among men, and doe leaue no place to that oppression in the world, [Page 45] called vsury, or any other such seeking of mens priuate profit in their dealings, without regard of the common benefit of both: that is, when both parties are not pro­uided for, to their contentation and satisfying according to equity, and to the meaning and prouision made by God in that behalfe: which is, that the one without the other should not be benifited or inriched; but the one to haue care and consideration of the other,Regard had of both parties is no vsury. and the Com­mon-wealth of both (as I haue sayd) respected which if it were regarded betwixt both parties, could in no wise be iustly complayned of: neyther is such dealing of the na­ture and kind of vsury, whether it be in hiring and letting, or in any other kind of contract whatsoeuer; but that common dealing for 10 in the hundred, or 9, or 8, or any such like, which is without due consideration of the Common-wealth, and vpholding of both, is vtterly to be condemned.

Which if it be well and duely considered, will soone an­swere all conscionable men,No vse of vsu­ry in Church or Common-wealth. about the question of vsury and oppression, that there can be no vse of them in the Church of God, nor the Christian Common-wealth: the Law-maker hauing sayd of both, as of witchcraft and Ido­latry, there shall be none such in Israel, that is, among Gods people. And as for teaching others their duty, (especially in money matters) who haue not giuen themselues in full resolution to be guided by Gods Word,Why Prea­chers prauaile not with vsu­rers. Preachers may sooner weare their tongues to the stumpes, then they may preuaile with them.

If thou desirest the iudgement of other diuines, besides these before mentioned; read, M^r. Bayne, his directions to a godly life, p. 172. M^r. Philips, vpon Math. 4. p. 198. Mr. Dyke, vpon Repentance, p. 143, 144. Dr. Sclater, vpon the 2 Thes. p. 277. M^r. Robrough, Balme from Gi­lead, p. 35, 176, 225, 285, 320, 325. 432. D^r. Preston, Reme­dy against couetousnesse, p. 33. M^r. Wilson, Theologicall rules for the vnderstanding of holy Scriptures, p. 70. [Page 46] and in his misticall cases and secrets of Diuinity, p. 180. Mr. Brinsley, in the third rule and watch of life, p. 97. M^r. Ro­gers of Dedham, Treatise of loue, p. 235, 236. D^r. Web, on A­gurs prayer, p. 323. 147. read also the 3^d. part of the Homily, against the perill of Idolatry, p. 70. where vsury is ranked with grosse sins, and condemned for vniust gaine. Read the 2^d. part of the Sermon or Homily for Rogation weeke, p. 225. where vsurers are said to haue their goods of the di­uell, to be worshipers of the diuell, to kneele downe to the diuell at his bidding. See also M^r. Scudder vpon the Lords Prayer, p, 276,

M^r. Fenton, of vsury. p. 2. Vsurers not ea­sily perswaded to leaue their sinne.It is now time to draw to the conclusion; it hath beene obserued by wise men, that vsurers will not easily be per­swaded to forsake their sinne; their gaine of Vsury is a sweet gaine, without labour, without cost, without perill; let it be granted that they will not forsake this so pleasant, and so profitable a sin; yet by these Testimonys, they may be conuinced in their iudgements, of the vnlawfulnesse of vsury; and so they shall be made without excuse at the last day, when Christ shall come in flaming fire with his migh­ty Angels to render vengeance to all disobedient per­sons.

As for you that make a trade of vsury if you shall thinke your iudgements to be of such waight,Idem p. 77. The iudge­ment of these reuerend Di­uines should make the vsu­rers to questi­on their trade. that all these toge­ther be not able to cast the scale against you, yet I hope they will so much moue you, as to bring the ballance to a suspence, that you will thinke vsury very questionable at the least; and if it be questionable, then it is vnlawfull to be done. But if all these reuerend Bishops and learned Diuines, will not so moue your vnderstanding, to make it questionable; then I will say no more, and I can say no lesse, but that you Vsurers thinke that you know some­what.1 Cor. 8.2. And then S. Paul maketh vp the rest, that you know nothing as yee ought to know it.

To him who knoweth vsury to be a sinne, it is a sinne, because he knoweth it. To him that doubteth, it is likewise [Page 47] a sinne, because he doubteth. And to the rest it is a sinne of ignorance, but of affected ignorance: whose eyes are blinded eyther with pride, because they would be singu­lar, or with lucre and gaine,Vsury a sinne of affected ig­norance. because they would not di­sturbe their consciences by examining or discouering that sinne wherein they haue so sweetly slept, and doe still re­pose themselues. But such ignorance doth neyther excuse nor extenuate the fault, but rather agrauate the same, be­cause it is wilfull.

Similes.

LVther sayth, an Vsurer is a blood-sucker of the people:In decalog. and as a Worme in an Apple or Nut con­sumeth all that is within: so an Vsurer deuoureth the substance of the City by wonderfull and secrete meanes.

The Vsurer,Mr. Wilkinson Debt booke p. 99. whose trafficke and trade it is to make men miserable, and to raise his gaine out of other mens aduer­sity, hee is saith Chrysostome, Quasi manum suscipiens et in naufragium impelleus. As a man taking one by the hand to pull out of the water, but kicking him backe againe to the Shipwracke of his substance, and of himselfe, which is a rude and a barbarous part in any, to hurt infallibly,The Vsurer hurts those whom hee pretends to helpe. whom hee pretends to helpe. This is one of the bitter Potions which the world reacheth forth to ouer pur­chasers, and ouer-traders, which they are forced to drinke to the very dregges, when they cannot bee content to walke within their compasse.Note. As a man cannot touch Pitch but bee defiled therewith: so hee cannot deale with vsury without detriment, ipso facto, the first moment.

When the Vsurer saith that he lendeth for compassion,Mr. Smith. 1 Sermon vp­on vsury. The Vsurer like the luye. he meaneth for compassion of himselfe, that hee may gaine by his pitty. The Vsurer loueth the borrower, as the Iuye loueth the Oke; the luye loueth the Oke to grow by it, so the Vsurer loueth the borrower, to grow rich by him. The Iuye claspeth to the Oke like a louer, but it claspeth out all the iuyce and sap, that the Oke can­not thriue after: So the vsurer lendeth like a friend, but he couenanteth like an enemy, for he claspeth the borrower with such bands, that euer after he diminisheth, as fast as the vsurer encreaseth.

The Vsurer is like a Butlers box:The Vsurer like a Butlers. box. for as all the counters at last come to the Butler: so all the money at last commeth to the vsurer, ten after ten, and ten after ten, and ten to ten, till at last he receiue not onely ten for an hundred, but an hundred for ten. This is the only difference,Idem. that the Butler can receiue no more then he deliuereth: but the Vsurer receiueth more then he deliuereth.

He is like a Moath;Like a Moath. euen as a Moath eateth a hole in Cloth, so Vsury eateth a hole in siluer.

Adams works p. 1058. Vsury a sharpe thorne. Note.The gentlest vsury is a most sharpe thorne, and pricks the sides of the Country till the blood followes. An Vsu­rer with his money, is like a man that hath no worke of his owne, yet keepes a seruant to let out: and takes not onely hire of others for his daily labour, but chardg­eth him to steale somewhat besides, and neuer to returne home empty.

An vsurer worse then all sinners. Worse then a Theefe. Then Hell.An Vsurer is worse then all sinners, he is worse then a Theefe: a Theefe robbeth but in the night, but the Vsu­rer robbeth day and night.

He is worse then Hell; for in Hell onely the wicked shall be punished: but the Vsurer punisheth; and spoileth both good and bad and spareth neyther holy nor vnholy.

He is worse then a Iew, Then a Iew. for one Iew will not take vsu­ry of another: but the Vsurer will take vsury of his Chri­stian brethren.

He is worse then death,Then death. for death killeth but the body, but the Vsurer killeth body and Soule.

He is worse then Iudas, Worse then Iudas. for Iudas sold Christ but once for thirty pence, but they sell Christ continually, as often as they take vsury: Iudas restored the money againe, but the Vsurers neuer restore the money againe,Norrbbooke poore mans gardan f 270. Idem p. 2706. An Vsurer like a Pigge. that they vniustly haue taken.

The Vsurer is like a Pigge, for while he liueth, he is good and profitable for nothing, for he will be euer root­ing vp the Earth, running through, and tearing of hed­ges: eating and deuouring vp good Corne, Beanes and Peason, so likewise doth the wicked swinish Vsurer whilst hee liueth: but when the Pigge is dead, then there commeth profit by him to many: so the Vsurer, when death taketh him, then the poore may haue some profit.

Vsurers like the Worme in timber. Powels posits of vsury p 48.The Worme Teredo is soft to touch, but it hath such hard teeth, as it deuoureth and consumeth the hard tim­ber: So the Vsurer is a soft beast at the first to handle, but in continuance of time, the hardnesse of his teeth [Page 51] will eat a man vp, flesh and bone, if he haue not an espe­ciall regard to shune him.

The Vsurer is like the Beuer, The Vsurer is like the Beuer. which biteth so sore, as that he neuer looseth his teeth, vntill he haue broken the bones. It may be truly sayd of these,Note. desolation and destruction is in their path: wheresoeuer they set foot, they make hauocke of all.

The Prophet Ezekiel doth hedge in this sinne betweene Bribery and Extortion. And in another place we shall finde,Ezek. 22.12. Exod. 22 25. that it and oppression is made both one: thus by Gods owne testimony these are oppressors.The Vsurer compared to the neather milstone. How he spends his time. Note. Not vnaptly may we compare the vsurer to the neather milstone, which is slow and sturres not; he sits at home, and spends his time in a de­uillish Arithmeticke, in numeration of houres, dayes, and moneys, in Substraction from other mens estates, and mul­tiplication of his owne, vntill he haue made diuision bet­weene his soule and Heauen, and diuided the earth to him­selfe, and himselfe to hell. His Broker we may compare to the vpper milstone (without which the neather milstone may seeme vnprofitable) that is quicke & stirring, & runs round: the poore (like Corne) who betweene both these is grinded into powder.Vsurers suffe­red for our sinnes. Surely it is for our sinnes that God suffers vsu­rers amongst vs: it may be he suffers these a while; as he did the Canaanites in Israel, lest the wild beasts should breake in vpon them; lest pride and a full estate should spill mens soules. Yet we may safely say of these, as Iosua did of those, they are prickes in our sides, and Thornes in our eyes. Now the mercy of God rid vs of them: let them bring what ex­cuses, apologies, mitigations, euasions, or distinctions they, possibly can inuent: let them reply, vsury is no sinne, many learned men are of this opinion: yet what are they the better if,Mr. Rogers Strange vine­card p. 312. 313. God himselfe be not of the same mind those lear­ned men are of? and let them tel me if their consciences can be so satisfied. Would not the greatest Vsurer willingly giue an hundred pound bag to be secured in this point? It is not safe wading farre in a questionable water.

Mr. Perkins. vol. 3. p. 220.The Vsurer may pretend he pleasures the poore, but his helpe is no better then his is, that giues a draught of cold water to him, that is in a burning feauer, which seemes pleasant at the first, but after turnes to his great an­noyance.

Bb. Iewell. vpon Thess. p. 116. Idem p. 117.Vsury in the middest of a Citty worketh such good, as fire doth, when it is set to the roofe of a House: or as the Plague doth when it is taken to the midest of the body and toucheth the heart.

An Vsurer worse then a Theefe.An Vsurer is much worse then a Theefe. For a Theefe is driuen by extremity and neede: The Vsurer is rich and hath no neede. The Theefe stealeth in corners, and in places where he may be vnknowne: the Vsurer openly and boldly, at all times, and in any place. The Theefe, to releeve his Wife and Children: the Vsurer to spoyle his neighbour,The Vsurer a Theefe at all times. and to vndoe his Wife and Children. The Theefe stealeth from the rich, which haue enough: the Vsurer from the poore that hath nothing. The Theefe sleeth, and will be seene no more: the Vsurer standeth by it, continueth, & stealeth still: day and night, sleeping and wa­king,Note. he alwayes stealeth. The theef repenteth of his deed, he knoweth he hath done wrong and is sorry for it: the Vsurer, thinketh it is his owne, that is well gotten, and neuer re­penteth,See Dr. Wil­son. vpon Vsury p 95. but defendeth, and maintaineth his sinne impu­dently. The Theefe, if he escape, many times becommeth profitable to his countrey, and bestoweth himselfe paine­fully in some trade of life: the Vsurer leaueth his mer­chandise, forsaketh his husbandry, giueth himselfe to nothing, whereby his countrey may haue benefite. The Theefe is satisfied at length:The Vsurer ne­uer satisfied. the Vsurer hath neuer e­nough, the belly of the wicked will neuer be filled: as the Sea is neuer filled with water, though all the streames of the world runne into it: So the greedinesse of an Vsurer is neuer satisfied, though he gaine neuer so vnreasonably. The Sea is profitable: the Vsurer is hurtfull and dangerous. By the Sea we may passe and come safely to the Hauen: [Page 53] but no man passeth by vsury without losse or Shipwracke.

Vsurers are in worse case, then common strumpets,Vsurers in worse case then harlots. Dr. Wilson, of vsury, p. 138 or harlots be; for a drab is not bound to make restitution of that she hath gotten vnlawfully, by abusing her body in filthynesse, but onely to doe penance: and yet an vsurer must restore his euill gotten goods, because he hath stolne them, or else, he cannot be receiued into the Church a­gaine.

Tully, in his first booke of Offices, compareth vsurers to vile artificers, that get their wealth by lying deadly,Idem p. 147. and vttering falsehood to saue themselues from famine. And with the vsurers, he reckoneth tole-takers, customers, and such money Officers, that pille and polle both Prince and people. Aristotle sayth, that vsurers and bauds may well goe together, for they gaine by filthy meanes all that they get.