the advantages which will manifestly accrue to this kingdom by abatement of interest from six to four per. cent culpeper, thomas, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the advantages which will manifestly accrue to this kingdom by abatement of interest from six to four per. cent culpeper, thomas, sir, - . sheet ([ ] p.) printed by t.l. for christopher wilkinson, at the black-boy over against st. dunstans church in fleetstreet, london : . signed at end: t. c. (i.e. sir thomas culpeper). reproduction of the original in the goldsmiths' library, university of london. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -- england -- early works to . interest -- england -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - sara gothard sampled and proofread - sara gothard text and markup reviewed and edited - pfs batch review (qc) and xml conversion the advantages which will manifestly accrue to this kingdom by abatement of interest from six to four per. cent. . it will inviolably establish the crown of england , by the advancement of his majesties customs the ease of his majesties subjects . the making of lands w ch are in safe hands the over-ballancing scale of wealth and power . it will accommodate his majesty in his present wants even by a land tax if better expedients be not offered ▪ ) which the owner may well afford to admit of ( at least pro hâc vice ) being eased another way ; the slie usurer ( who could never yet be met with ) in effect contributing as much as he . . it willl in short time pay the debts of the whole gentry , by timely sales , and yet leave them ( one with another ) richer than they are . . it will make money so easie to be borrowed , that even the lender will shortlie pay the broker and coveyancer , by diminishing the number enlarging the securitie of borrowers . . it will speedilie double , if not treable , the yearly fruit , and product of our lands , ( the only solid basis of our wealth and trade ) by enabling , encouraging , and even forcing improvements of all kinds , whereby we may afford to under-sell our neighbours , who now under-sell us . . it will revive our dying manufacture , 〈◊〉 making the stock of it cheap , and the market quick . . it will plentifully relieve the poor , by setting all our heads and hands to work , in the countrie , for improvement of lands ; in cities and towns by way of manufacture . . it only can preserve the utter destruction of our timber . . it only can re-build london speedily , as to the publick , profitably as to the builder . all which assertions i am ready to prove to any man , that will discourse it with me fairly , closely , and methodically . t. c. london printed by t. l. for christopher wilkinson , at the black-boy over against st. dunstans church in fleetstreet . . the charity of lending without vsury, and the true notion of vsury briefly stated in a sermon preach'd before the right honourable the lord mayor, at st. bridget's church, on tuesday in easter-week, / by william sherlock ... sherlock, william, ?- . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing s estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) the charity of lending without vsury, and the true notion of vsury briefly stated in a sermon preach'd before the right honourable the lord mayor, at st. bridget's church, on tuesday in easter-week, / by william sherlock ... sherlock, william, ?- . [ ], p. printed for william rogers ..., london : . reproduction of original in university of pennsylvania library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- n.t. -- luke vi, -- sermons. usury -- sermons. sermons, english -- th century. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - melanie sanders sampled and proofread - melanie sanders text and markup reviewed and edited - pfs batch review (qc) and xml conversion the dean of st. paul's sermon before the lord mayor , at st. bridget's church , on tuesday in easter-week . . stamp , mayor . jovis xiv . die april ' . annoque regis & regine wiliel & mariae , angliae , &c. quarto . this court doth desire the reverend doctor sherlock , dean of st. paul's , to print his sermon preached at st. bridget's church on tuesday in easter-week last , before the lord mayor , aldermen , and governors of the several hospitals of this city . goodfellow . the charity of lending without usury . and the true notion of usury briefly stated . in a sermon preach'd before the right honourable the lord mayor , at st. bridget's church , on tuesday in easter-week . . by william sherlock , d. d. dean of st. paul's , master of the temple , and chaplain in ordinary to their majesties . imprimatur . april . . geo. royse . london : printed for william rogers at the sun , over-against st. dunstan's church in fleet street . mdc xc ii. vi. luke . but love ye your enemies , — ( and do good , and lend , hoping for nothing again , ) and your reward shall be great , and ye shall be the children of the highest , for he is kind to the unthankful , and to the evil . our conformity to the death and resurrection of our saviour , consists in dying to sin , and walking in newness of life , which st. paul tells us is represented by the external ceremony of baptism ; the baptized person being buried with christ in baptism , and rising out of his watry grave a new born creature , . rom. , . for in that he died , he died unto sin once ; but in that he liveth , he liveth unto god : likewise reckon ye also your selves to be dead indeed unto sin , but alive unto god , through jesus christ our lord , , . and the principal exercise of this divine life , which is our conformity to the resurrection of christ , is a divine conversation . if ye then be risen with christ , seek those things which are above , where christ sitteth at the right hand of god : set your affections on things above , not on things on the earth , . col. , . and to set our affections on things above , does not only signify to think sometimes of heaven , and to desire to go to heaven when we dye , which very worldly-minded men may do ; but to lay up for our selves treasures in heaven , which are durable and eternal , in opposition to those perishing treasures on earth , which are subject to thieves , to moths and rust. . matth. . , . to make to our selves friends of the mammon of unrighteousness , that when we fail , they may receive us into everlasting habitations , . luke . now ye all know what this means : viz. to purge our minds from the love of riches , and from all covetous desires ; to improve our estates in acts of piety and charity , for the service of god , and to supply the wants of the poor and miserable : to return our money into the other world , where it will encrease into eternal life and glory : for this is truly to have our conversation in heaven , to live above this world , to sit loose from all the enjoyments of it ; to live to god , and another world , to improve every thing we enjoy here , to secure and advance our future happiness : when men are charitable upon these principles and these designs , they must live a very heavenly life ; for where our treasure is , there our hearts will be also . this our ancestors , who appointed this annual solemnity , seem to have been very sensible of , that there is no particular grace or vertue , the exercise of which is a more visible demonstration of a divine and purified mind , which is risen with christ , and lives to god , as christ doth , than the grace of charity ; and therefore that there was no time more proper to exercise charity , and to exhort christians to charity , and to show charity in all its pomp , and humble bravery , than the feast of the resurrection ; wherein we commemorate the love of our lord in dying for us , and his triumph over death , and in full assurance of a blessed immortality , of which the resurrection of our saviour was an ocular demonstration , send our hearts and our eyes after him to heaven , and contemplate that glory to which he is advanced , and to which he has promised to advance us . this then is my proper work at this time , to exhort you to charity ; proper both to the nature of this holy feast , and to the original institution of this solemnity ; and it may reasonably be hoped , that the annual returns of it , wherein all the arguments to charity are so earnestly pressed on you , should keep this divine fire always burning and glowing in your breasts . you have so often heard all the arguments to charity , that it is impossible you should forget them ; and there is one that is worth all the rest , which no christian can forget , who remembers that there is a heaven and a hell , and which no christian can resist , without despising his soul , and eternal life and death ; and that is , that heaven is the reward of charity ; that hell is the punishment of uncharitableness ; which is so plainly and expresly taught , and so frequently repeated by our saviour , that it is as certain and unavoidable , as that there is a heaven and a hell ; and if heaven be not a sufficient encouragement to charity , nor hell sufficient to deter us from uncharitableness , it is to no purpose to use any other arguments , which can never persuade , if these can't ; or if they could , would neither carry us to heaven , nor keep us out of hell ; for to be charitable only for temporal reasons , is to give our goods to feed the poor , without a true divine charity ; which st. paul tells us , will profit nothing , cor. . for such a charity as does not raise us above this world , can neither carry us to heaven , nor keep us out of hell. and therefore instead of drawing together all the arguments for charity which you have so often heard , and shewing them in a new dress , my design at present is to recommend to you a very excellent , but a very neglected part of charity , which our saviour presses on us in my text , viz. the charity of lending , do good , and lend , hoping for nothing again . in speaking to which words , i shall . shew you what this duty is ▪ . what an excellent charity it is to lend . and how this may be improved to the most excellent purposes . . what this duty is , or what our saviour means by lending , hoping for nothing again . and it can signifie but two things ; and i see no reason to think , but that our saviour might mean both . . to lend , without hoping for any encrease ; or to lend freely , without usury . . to lend , where the very principal may be in danger , when we have little reason to hope that we shall ever see our own again . . to lend freely , without usury ; for our saviour commands this , as an act of charity , do good , and lend : and tho to lend , even upon usury , may in many cases prove a great kindness to the borrower , yet charity is not the motive of the lender , it is not charity , but traffick and merchandize of money : and tho the jews were expresly forbid to lend their brethren upon usury , yet our saviour intimates there was something like this , and equivalent to it , which spoiled the charity of lending , even without usury ; that they would not lend to the poor ; who though they should repay them what they borrowed , yet were never likely to be in a condition to lend to them again ; but they would lend to the rich , from whom they expected the like returns of kindness ; as you may see in the verses before my text ; , . and if ye do good to them that do good to you , what thank have ye ? for sinners also do even the same . and if ye lend to them , of whom ye hope to receive , ( not only your own , but the like kindness of lending to you when your occasions require it ) , what thank have ye ? for sinners also lend to sinners , to receive as much again ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equal returns of kindness ; which if it be not usury of money , is usury of kindnesses , but is not charity ; like inviting our rich friends and neighbours to a feast , who can invite us again ; which tho it be no fault , is no charity ; for that consists in entertaining the poor , who can make us no return , . luke , , . and thus our saviour exhorts us here , but do you do good , and lend , hoping for nothing again ; neither for usury , nor for such returns and exchanges of kindness . it was for the sake of this duty , that usury was so strictly forbidden by the jewish law , that men might the more freely lend their money to those who wanted , when they had no present use for it themselves ; and had no way to encrease it ; and as far as the reason and charity of this law extends , so far it still obliges , and so far usury is still forbid to christians . this is not well considered by those who so universally condemn all usury ; and because the right understanding of this will be of great use to settle some mens minds , and to explain and enforce this duty of lending , which i now recommend to you , it cannot be thought a digression from my present design , to give you the true , but short state of this matter . it is confessed on all hands , that usury is forbid by the law of moses ; but the great mistake is concerning the nature of usury , or what that is which the law forbids and condemns by the name of usury . some think that all increase of money , when men lend a sum of money to receive the principal again with interest , is the usury which the law forbids ; and therefore that this is absolutely unlawful in all cases , and in all degrees ; though we all know , that trade , to which we owe all the riches and greatness of our nation , and so many excellent charities too , cannot be maintained without it : that some men , who now live comforrably in the world , maintain their families with credit and reputation , and do many acts of charity themselves , could not trade at all ; others could not drive such flourishing and spreading trades without borrowed money , nor borrow without interest : that many widows and orphans are maintained by interest , who must in a few years be beggars , had they no other way to live , but to spend the principal . this is so contrary to the sense and reason of mankind , and to all the rules of justice and charity , and so impracticable in the present state of the world , that while it is possible to put any other sense upon the law , i would never think of this . and the comfort is , that the law expounds it self otherwise , and gives no colour for such an interpretation as this , that all increase of money is forbid by it . for . the law it self allowed the jews to take usury of strangers of other countries , though not of their brethren , or natural jews , . deut. . unto a stranger thou mayest lend upon usury , but unto thy brother thou shalt not lend upon usury . and therefore god did not absolutely forbid the jews to encrease their money , for they might lend to strangers upon usury ; which proves , that this was not an universal law to them , much less is it so to all mankind . and that proves that there is no moral and intrinsick evil in usury ; for if all usury had in its own nature been unlawful , god could not have allowed the jews to take usury of strangers ; for he cannot allow the least moral evil . the truth is , i never could yet see the least shadow of an argument to prove , that usury is evil in its nature , unless that money can't beget money , be thought an argument ; but that is as good an argument against buying corn or wine , or any thing else with money ; for it is unnatural for money to beget corn or wine : but if the barren nature of money , that it cannot naturally propagate it self , be a reason against usury of money , this is no reason against usury of corn , which is equally forbid : for it is natural for corn to propagate its kind , and multiply it self ; and yet the usury of all victuals is as much forbid , as the usury of money , . deut. . now if usury be not morally evil , it can be unlawful to none , but those to whom god has forbid it ; and there being no prohibition of it in the new testament , which is the law of the christian church , it cannot be unlawful to christians , whatever it was to the jews . . and yet the jews themselves were not expresly forbid , however they might understand it , to lend their money upon usury , to all their own brethren , but only to the poor : so that had any rich jew come to borrow money of them , for any thing that appears by the law , they might have lent money to him upon usury . this observation will clear this whole matter ; and therefore i shall turn you to all the texts of the law , which forbid usury , and the reading of them will convince you , that usury was forbid only in favour of the poor . the first text is , . exod. . if thou lend money to any of my people that is poor by thee , thou shalt not be to him as an usurer , neither shalt thou lay upon him usury : where no usury is forbid , but only lending to the poor upon usury : thus . lev. , , . and if thy brother be waxen poor , and fallen to decay with thee , then thou shalt relieve him . — take thou no usury of him , nor increase , but fear god , that thy brother may live well with thee : thou shalt not give him thy money upon usury , nor lend him thy victuals for increase . it is true , in the repetition of this law , . deut. , . it is only said , thou shalt not lend upon usury to thy brother , usury of money , usury of victuals , usury of any thing that is lent upon usury . unto a stranger thou mayest lend upon usury , but unto thy brother thou shalt not lend upon usury , that the lord thy god may bless thee in all that thou settest thine hand unto , in the land whither thou goest to possess . this seems to forbid lending upon usury to any jew , whether rich or poor ; but this being only a repetition of those laws in exodus and leviticus , in all reason must be expounded by them ; and though the poor are not expressed , the circumstances of the place prove , that they only are meant ; for though rich men may sometimes have occasion to borrow money , yet none but the poor , who have no money to buy can ever have occasion to borrow victuals upon usury ; and the difference the law makes between a brother and a stranger shews , that it is intended as an act of charity , which they owe to their brethren , though not to strangers . for which reason also they were forbid to make any of their brethren bondmen , though they might buy the children of the heathen and strangers for bond-men and bond-maids , levit. . &c. and the blessing god promises shews , that it is the reward of charity . in other places , where usury is mentioned , some circumstance or other determines it to the poor . this was the case , when nehemiah reproved the nobles and the rulers for exacting usury , nehem. when the prophet isaiah threatens great desolations against the land , he thus describes it , and it shall be as with the people , so with the priest — as with the lender , so with the borrower , as with the taker of usury , so with the giver of usury to him , isai. . that is , the lender and the usurer shall be reduced to the same distress and poverty , as those suffer , who borrow upon usury ; which shews , that none but poor men used to borrow upon usury in those days . thus when the prophet jeremiah complains , woe is me my mother , that thou hast born me a man of strife , and a man of contention to the whole earth , i have neither lent on usury , nor men have lent to me on usury , yet every one of them doth curse me , jer. . it plainly intimates , that usury is such an oppression of the poor , as both deserves and very often procures curses . and therefore the prophet ezekiel joyns usury with the oppression of the poor , and other acts of violence , ezek. , , , , , . he who hath oppressed the poor and needy , hath spoiled by violence , hath not restored the pledge , hath given forth upon usury , and hath taken increase , he shall die . but he that hath neither oppressed the poor , nor hath with-holden the pledge , neither hath spoiled by violence , but hath given his bread to the hungry , and cloathed the naked with a garment , that hath taken off his hand from the poor , that hath not received usury nor increase , he shall live . which makes it very plain , what is meant by usury , when to take usury is joyned with violence and oppression of the poor ; and to lend without usury is rekoned among acts of great charity and goodness . there is but one place more , as i remember , that mentions usury , psalm . and there putting forth money to usury is joyned with taking a reward against the innocent , which shews , that it was an act of violence and oppression . for indeed among the jews , who were no merchants , nor maintained any foreign trade with other nations , no men had occasion to borrow money , much less victuals , but to supply their present wants , and to take advantage of the necessities of the poor , to increase their own fortunes by increasing their poverty , was against all the laws of goodness and charity ; and therefore this usury , which was the only usury known in those days , is strictly forbid , as all other acts of oppression are . all other kinds of usury are introduced by trade and commerce , and though it is against charity to lend upon usury to men , who borrow to supply their wants , yet if men borrow to increase their trade and fortunes , there is justice and equity in it , that the lender shall make some increase of his money , as well as the borrower . this is not properly usury , but traffick and commerce , and i know no reason , why men may not trade with money , as well as with other commodities . and this i take to be the true reason , why the jews were permitted to take usury of strangers , but not of their brethren , because their heathen neighbours were merchants , as is plain of tyre and zidon , isai. they improved their money by trade , and therefore it was fit they should pay interest for it ; especially if they were to lend upon usury only to such strangers as came among them for trade , but did not dwell and sojourn with them ; which seems probable from levit. . where the stranger that sojourns with them seems to be entituled to the like charity as a brother . if thy brother be waxen poor , and fallen to decay , thou shalt relieve him , yea , though he be a stranger , or a sojourner , that he may live with thee , take thou no usury of him , nor increase . for a stranger never signifies a proselyte of justice , who by circumcision was incorparated into the body of israel , made a brother , and entituled to the priviledges of a natural jew , but only a proselyte of the gate , who renounced idolatry , but did not undertake the observation of the law of moses ; and yet they were not to take usury of these strangers if they were poor , no more than of their brother , according to that law , exod. . thou shalt not vex a stranger , nor oppress him , for ye were strangers in the land of egypt . the answer our saviour gives to the servant who hid his talent in the napkin , seems to justifie this account , unless we can suppose , that his lord would have been pleased with unjust and wicked gain . . matth. . thou oughtest to have put my money to the exchangers , and then at my coming , i should have received mine own with usury . so that though it was unlawful to lend money upon usury to the poor , it was not so to the exchangers , who traded in money . and our saviour's driving the money-changers out of the temple , no more proves that he disallowed that profession , than that he disallowed selling oxen , and sheep , and doves for sacrifice , for he drove them out also ; the fault was not in the merchandise no more of money , than of sheep , or oxen , or doves , but they made his father's house , a house of merchandise . john , . &c. it is certain the ancient fathers , who were professed enemies to usury , opposed it under this notion ; for their great arguments against usury , are levelled against uncharitableness and oppression of the poor , as appears from gregor . nyssen , st. ambrose , st. basil , and others ; and yet it is no wonder , should we meet with some passages in them against usury considered , as trading and merchandise of money : for it is well known , that they were not much greater friends , to trade and merchandise , than they were to usury , which they thought unbecoming a christian , as ministring only to covetousness and luxury . and yet i suppose , the greatest enemies at this day to usury , will not carry the quarrel so far , as to condemn merchandise . and yet under this notion of covetousness and sordid gain ( which is equally applicable to all trade . ) usury is forbid the clergy by the seventeenth cannon of the first council of nice ; but no council ever forbad it to the layety , or threatned church censures against them for it , which they would certainly have done , had they thought it evil in its self . this may satisfie us in what sence usury is forbid , both by the law of moses and the ancient writers of the christian church , viz. as contrary to charity ; when we lend upon usury , where charity requires us to lend freely : when we take increase of the poor , who borrow to supply their wants , and sink them still more irrecoverably into poverty by such exactions : this always was , and always will be hateful to god , and to all good men , and yet such detestable usurers there are among us , who grow rich upon the ruins and spoils of the poor , and drink the tears of widows and orphans ; but when to lend without usury is no charity , and to take usury is no oppression , there usury it self is no crime . and hence we learn ( which is the great thing i aimed at ) that usury was forbid only for the sake of lending , which proves , that to lend freely to the poor , is a great and necessary act of charity : though a man never took a penny for usury in his life , yet if he neither gives , nor lends to the poor , he is guilty of all that uncharitableness , for which usury is condemned ; nay in most cases , even these worst sort of usurers are the more charitable men : for excepting some very hard cases , it is greater charity to lend even to the poor for usury , than not to lend at all . for this reason the emperour leo was forced by a new constitution to permit usury , which his father out of a pious zeal , had wholly forbid , because he found , that when men were forbid to take any usury , they would not lend at all , which was a greater hardship to the poor , than usury it self . meerly not to take usury is no vertue , but to lend to the poor without usury is . to lock up our money in our chests to rust and canker , and to do no good with it , is what st. james so severely threatens rich men for , go now ye richl men , weep and howl for your miseries , which shal come upon you ; your riches are corrupted , and your garments are moth eaten ; your gold and your silver is cankered , and the rust of them shall be a witness against you , a witness of your covetousness and uncharitableness , that you have done no good with it , but hoarded it up to rust and canker for want of use . james , , . this controversie then may be stated and decided in a few words . usury is a very great sin , that is , to lend our money upon usury to those who borrow for necessity and want , and to exact such payments with rigour and severity , to strip such miserable people of that little that remains , to imprison their persons , and make them end their lives in a goal . to lock up our money , and do no good with it , is to hide our talent in a napkin ; for money is improveable , and must be improved , either for charity or increase , to be a new and perpetual spring of charity . to declaim against usury , and not to exhort men to lend to the poor , without usury is to mistake or overlook the true end and design of the law , and to betray uncharitable men to a greater evil than usury it self ; but if men lend freely to the poor in such proportions , as charity requires , they may very innocently and virtuously , without transgressing this law against usury , lend their money for encrease to the rich. . but our saviour seems to mean something more by lending , hoping for nothing again , not only to lend freely without usury , but to lend , where the principal may be in danger , when we cannot reasonably promise our selves to receive our own again : no man can deny , but this is great charity ; but then this must be conducted by the measures and proportions of giving : what charity will oblige us to give , it will as reasonably oblige us to lend , but where the return is very hazardous , it can oblige us to lend , no more than what it would become us to give , and yet in such cases , lending may be a greater charity than giving , which is the second thing proposed , which i can speak but briefly to . . the excellency and advantages of this charity of lending , and how it may be improved to the best purpose . now if we compare giving and lending together , lending has much the advantage of giving , as to the true end and purposes of charity . to lend is a greater obligation , to industry than to give , and there cannot be a greater kindness done to the poor , next to keeping them from starving , than to teach them industry . i need not tell you that there are many poor , who will never work , while they can meet with charitable people to give ; nay , who chuse to be sick , to be lame , to be blind , to move charity , rather than work to supply their wants ; but when men have nothing to live on , but the improvement of lent money , which they know , they must repay , when it is called for , this must make them industrious ; for it both encourages their industry , and keeps the rod over them ; especially were this made a standing rule to give nothing to those who are able , but will not work , who have a stock lent them to trade with , and neglect to improve it . thus what we give does but one single act of charity , for we can give it but once , but what we lend may circulate , as the blood does in our veins , and communicate warmth and spirits to more parts of the body than one : that is , what we lend , may be lent again , and do a great many successive charities , as great , or greater than that one single charity had been , if we had given it : and that certainly is one of the greatest and noblest charity , which is most diffusive . but yet to make this charity of lending the more effectual , it must be confessed , that a publick bank of charity raised out of such free loans , will have many advantages above any private acts of this nature ; and i can by no means think this either impracticable or difficult . i doubt not but most of this honourable assembly could contrive very advantageous ways of doing this , were men but charitably disposed . for suppose , you should make your hospitals , or your companies , such publick banks , or if it could be more publick , still the more useful , and the more secure , where charitable people , may safely deposite their money without use , or those who cannot spare the whole interest , may abate some part of it , and where the running cash may be lodged , which men expect no interest for , this might easily rise to a very vast sum , which with wise improvement would make a sure and lasting fund of charity . and could any thing in the world be more easie than this , which no man could feel ? what would it be to a rich man , who has many thousands employed in trade , or secured at interest ; or if he knows when he has enough , has no need to increase it , to drop some thousands into such a free bank , to sanctifie and prosper his trade , and other ways of gain , and to secure a blessing to his posterity ? how many others are there , who could spare a hundred , or it may be some hundred pounds out of their stock , and not feel the want of interest , or at least , if they could not spare the whole interest , might spare the half , or third part of it ? how many are there , who have some hundreds by them useless , which they would not , and could not with any reason grudge to lay up in a safe bank ? how many are there , who would easily be perswaded to lend , were there such a safe bank to receive it , who are very unwilling to give ? and were there such a bank of charity once setled , there would be very little need of giving . for i know not any kind of charity , but might be provided for in this way , were men but free and liberal in lending . it would enlarge your hospitals , clear your streets of beggars , the great reproach of this city ; maintain those who can't work , and employ those who can ; put poor children to apprentice , provide stocks for ingenious and industrious young men , who want them , redeem prisoners , and , which justice and honour requires of you , as far as possibly you can , may in some measure provide a fund for your orphans . this would advance the glory of this great city , it would perpetuate and consecrate the memory of such worthy persons , as would begin and promote such a lasting and extensive charity ; the children which are unborn , would rise up and call them blessed ; it would draw a great share of the charitable money of the nation into your hands , which would quicken trade , and increase your riches , and above all , it would procure all the great rewards which are promised to charity , both in this world , and in the next . but whatever becomes of this proposal , you must always remember , that it is great charity to lend as well as to give : this is what our saviour expects from us , this is what he commands , to do good , and lend , hoping for nothing again ; and if out of a greedy desire of gain , we will lend nothing freely to the relief and encouragement of the industrious poor , this will make all our other usury and increase , which is lawful and innocent in it self , when it neither oppresses the poor , nor stops our charity , to become sin . finis . books published by the reverend dr. sherlock , dean of st. pauls , master of the temple , and chaplain in ordinary to their majesties . an answer to a discourse , entituled , papists protesting against protestant popery . second edition . to . an answer to the amicable accomodation of the differences between the representer and the answerer . to . a sermon at the funeral of the reverend benjamin calamy , d. d. to . a vindication of some protestant principles of church-unity and catholick-communion from the charge of agreement with the church of rome . to . a preservative against popery , being some plain directions to unlearned protestants how to dispute with romish priests . in two parts with the vindication , in answer to the cavils of lewis sabran jesuit . to . a discourse concerning the nature , unity , and communion of the catholick church , first part. to . a sermon preach'd before the right honourable the lord mayor , and aldermen of the city of london , on sunday november th . . to . a vindication of the doctrine of the holy and ever blessed trinity , and the incarnation of the son of god , &c. the second edition . quarto . the case of the allegiance due to soveraign powers stated and resolved according to scripture , reason , and the principles of the church of england . sixth edition . quarto . a vindication of the case of allegiance due to soveraign powers , &c. quarto . a sermon preached at whitehall before the queen on the th . of june . . being the fast-day . quarto . a practical discourse concerning death . the fifth edition . octavo . a practical discourse concerning a future judgment . second edition . octavo . a sermon preached before the honourable house of commons at st. margarets westminster january th . / . quarto . a sermon preached before the queen at whitehall febr. . / . quarto . printed for william rogers . lectures on the xv. psalme read in the cathedrall church of s. paule, in london. wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. by george dovvname, doctor of diuinitie. whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer. downame, george, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) lectures on the xv. psalme read in the cathedrall church of s. paule, in london. wherein besides many other very profitable and necessarie matters, the question of vsurie is plainely and fully decided. by george dovvname, doctor of diuinitie. whereunto are annexed two other treatises of the same authour, the one of fasting, the other of prayer. downame, george, d. . [ ], , [ ] p. printed by adam islip for cuthbert burbie, and are to be sold in paules church-yard at the signe of the swan, london : . the first leaf is blank. with a final errata leaf. this edition has the extra text "whereunto are annexed .." on title page; b r has a factotum. the two other treatises are not present. reproduction of the original in the folger shakespeare library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database 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where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -- o.t. -- psalms xv -- commentaries -- early works to . usury -- religious aspects -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion lectvres on the xv. psalme : read in the cathedrall church of s. paule , in london . wherein besides many other very profitable and necessarie matters , the question of vsurie is plainely and fully decided . by george dovvname , doctor of diuinitie . whereunto are annexed two other treatises of the same authour , the one of fasting , the other of prayer . london , printed by adam islip for cuthbert burbie , and are to be sold in paules church-yard at the signe of the swan . . to the most high and mighty king , iames by the grace of god king of great brittaine , fraunce and ireland , defender of the faith , &c. yovr maiesties gracious acceptance of my treatise concerning antichrist , hath emboldened me to dedicat these my labours vnto your highnesse , which are in no other respect worthie of your royall patronage , but that they haue bene imployed in the explanation of an excellent psalme of the royall prophet dauid ; whose writings the holy ghost hath the rather commended to posteritie , that by his example kings and princes might be admonished to spend part of their time , which they may spare from their royall administration , in heauenly meditations , and spirituall exercises : whereby they might gather assurance to themselues , that after their earthly kingdome is ended , they shall inherit an euerlasting kingdome in heauen : for although it be a singuler fauour of god vouchsafed vnto them , that they should so beare the image of his power and authoritie amongst men , as that they should bee called gods : yet godly and christian kings , are not so much to glorie in the fruition of their temporall crownes and kingdomes ; as to solace themselues in the comfortable expectation of that incorruptible crowne of glorie , which is laid vp for them in heauen : for which cause king dauid thought it to be his dutie , to giue all diligence ( as peter since hath exhorted vs all ) to make his calling and election sure : and by vndoubted testimonies and infallible tokens , to gather assurance vnto himselfe , that hee was the true child of god. and that he should not take his marks amisse , ( as men are apt to deceiue themselue in this point ) he intreateth the lord in this psalme to reueale vnto him the vndoubted marks of the sons & heires of god : which hauing learned by the information of the holy ghost , he publisheth them , to the common good of the church : shewing as it were from the oracle of god , that not all that professe the true religion , nor all that are able to discourse therof ; but those that walke worthie of their calling , that behaue themselues as it becōmeth the children of the light , that is , that liue vprightly , worke righteousnesse , speake the truth from their hearts , &c. are the sound members of the church militant vpon earth , and shall bee inheritors of glorie in the church triumphant in heauen . the meditation and practise of which things i do so much the more boldly commend to your maiestie , because it euidently appeareth by your former both studies in priuat , and also speeches in publicke , and writings published , you haue propounded dauid to your selfe as a patterne for imitation . and now as a minister of god , i exhort your highnesse to immitat him still , as in speaking and writing , so especially in the conscionable practise of christian duties : that you may bee more and more ( as he was ) a man according to gods owne hart , walking before the lord as he did in truth , and righteousnesse , and vprightnesse of heart ; and gouerning and guiding the people of god , according to the integritie of his heart , and the singuler wisedome of his hands . so shall the lord take pleasure in you , as he did in him , and will not onely giue your highnesse long and prosperous dayes , but will also blesse your posteritie after you , and establish them in the throne of these kingdomes for euer , to the euerlasting glorie of his name , and the perpetuall good of his church : which mercies the lord graunt for his christs sake . amen . your maiesties obedient and loyall subiect , george downame . lectvres on the . psalme . verse . a psalme of dauid . lord , who shall soiourne in thy tabernacle , who shall dwell in the mountaine of thy holinesse ? this psalme of dauid , is a psalme of doctrine : wherin the kingly prophet sheweth by what markes and notes a sound member of the church militant , and a true citizen of the kingdome of heauen may bee discerned and knowne . and it is set downe in forme of a dialogue betwixt dauid and the lord , consisting on two parts ; dauids question , verse . and gods answer , in the rest of the psalme . the occasion of the question seemeth to haue beene the disguising and counterfeiting of many professors in all ages , who liuing in the church , and not being of it , but as goats among the sheepe , and as tares among the corne , doe notwithstanding by an externall profession of religion , and false opinion of true pietie , deceiue not only others , but sometimes themselues also . for many there are , who place all religion in the performance of the outward worship . and therefore such persons , if they frequent the church , heare the word , receiue the sacraments , call vpon god with the rest of the congregation , they imagine that they haue sufficiently discharged their dutie , though their life and conuersation be irreligious and vnrighteous . yea and not a few seeme to repose such trust and affiance in the very name of the church , that if they imagine themselues to bee in the true church , and doe not gaine say the doctrine therein professed , they take no further care for their saluation , but liue securely , as though all the members of the visible church , were also members of the inuisible ; and as though all which haue the externall church to their mother , had also god to their spiritual father in christ. wherefore , to the end that men should no longer deceiue themselues with vaine opinions & fond conceits , the prophet hauing first consulted as it were with the oracle of god , setteth downe certaine marks or notes of a true christian and citizen of heauen , wherby euery man may discerne himselfe . and withall he teacheth that in a sound and liuely member of the church , an externall profession of the faith , and an outward communion with the church of god , is not sufficient , vnlesse the vprightnesse of our life be answerable to our profession . and the same is confirmed by our sauiour christ : not euery one that saith vnto me lord , lord , shall enter into the kingdome of heauen , but he that doth the will of my father which is in heauen . many shall say vnto me in that day , lord , lord , haue not wee prophecied in thy name , and cast out diuels in thy name , and done great wonders in thy name ? and then will i professe vnto them , saying , i know you not , depart from me you workers of iniquitie . but now let vs search out the true sence and meaning of this question . by the names of tabernacle and mountaine , we are to vnderstand the two parts of the catholicke or vniuersall church : for the tabernacle signifieth the church militant vpon earth ; the holy mountaine , the church triumphant in heauen . by sojourning in the tabernacle , is vnderstood the short and transitorie abode of christians , as it were pilgrims in the earth , as in a strange land : by dwelling in the mountain of god , is signified their perpetuall & eternall rest in heauen , as in their owne countrey . wherein the prophet alludeth vnto that materiall tabernacle , which was called the tabernacle of the assembly or congregation ; and to the mount moriah , where the temple was placed : the one whereof was a type of the church militant vpon earth ; the other was a figure of the church triumphant in heauen . i am not ignorant , that both members are by some expounded of the church militant , and by others of the church triumphant : but i follow that exposition which seemeth best to agree with the words and meaning of the holy ghost . for the varietie of phrase plainely argueth diuersitie of matter ; sojourning in gods tabernacle , being much different from dwelling in the mountaine of his holinesse . and the conclusion of the answere in the last words of the psalme , which without doubt doth render the true meaning of the question , belongeth both to this life and to that which is to come . he that doth these things , shall not beremooued for euer : that is , he shall neither fall away from the grace of god in this life , nor be excluded out of gods glorious presence in the life to come . the sence therefore and meaning of the question is this , lord , thou searcher and trier of the hearts and reines of men , who art acquainted with all secrets , and best knowest who are thine , for as much as there is so much vnsoundnesse and hipocrisie among them that professe thy name , and frequent the places of thy worship , that many deceiue others with a counterfeit shew , and some beguile themselues with a false opinion of religion , declare , i beseech thee , vnto thy church some tokens and cognisances of a true and sound christian , whereby the sheepe may be discerned from the goats , and the wheat from tares : shew vs lord who is a sound member of the church militant here on earth , and shal be an inheritor of glorie in the church triumphant in heauen : who is a true subject of thy kingdome of grace , and shall be an heire of the kingdome of glory . and this was the meaning of the question . now let vs come to the words of this text . wherein wee are to consider two things : the parts of the question , and the partie to whom it is propounded . of the parts wee are to speake , first , seuerally of either , and then joyntly of both together . the former part : lord who shall soiourne in thy tabernacle ? by tabernacle some ( as i said ) vnderstand heauen , which elsewhere in the scriptures is called gods tabernacle : and not vnsitly , seeing the lord stretcheth out the heauens as a curtaine , and spreadeth them out as a tent to dwell in . but howsoeuer the name tabernacles is sometimes figuratiuely vsed to signifie heauenly and euerlasting habitations . notwithstanding , it more properly signifieth tents in warre , and the flitting habitations of warfaring men . and that by tabernacle is here meant the church militant , the other word of soiourning doth import . for heauenly tabernacles are not tents to sojourne in , but mansions of perpetuall habitation , and euerlasting rest . basill by tabernacle vnderstandeth our flesh , which the apostle calleth the ●arthly house of our tabernacle : for our bodies are not onely tabernacles , but temples also of god. as if this were the sence : lord , who is he , who hauing sojourned as a stranger in this flesh of ours , shal at the length rest with thee in thine heauenly kingdome ? and surely , the sence which he giueth is godly , for it teacheth , that those which shall for euer rest in the mountaine of gods holinesse , do liue in this flesh as pilgrims and strangers , mortifying their earthly members . notwithstanding his exposition is not fit . for according to this interpretation , the former part of the question containeth the answere to the latter : for so hee sayth , he that hath soiourned as a pilgrim in the flesh , he shall dwell in the holy mountaine . most fitly therefore by tabernacle we may vnderstand the church militant , which elsewhere is called the tabernacle of god , and sometimes the house , sometimes the temple of god. for a tabernacle is a militarie mansion , and as it were a portable house which hath no fixed seat or setled place . now whereas the holy ghost calleth the church of god a tabernacle , we learn first , that the life of a christian is a warfare , as iob saith , wherein we are to fight against the enemies of our saluation , which fight against our soules , namely , the flesh , the world , and the diuell : whereupon , the church of god vpon earth is called the church militant . it behooueth therefore euery one of vs that would bee esteemed a true member of the church , to behaue our selues as christian souldiours , fighting vnder the banner of christ. and for as much as our aduersarie the diuell goeth about like a roaring lion , seeking whom he may deuour ; and seeing the flesh lusteth against the spirit , sending out of the heart as it were a furnace , the sparkles of foolish and noisome lusts , which fight against our soules : and the world likewise , partly by the desires thereof , partly by bad examples , carrieth vs away , to embrace the world , to mind earthly things , to serue mammon , and to place our paradise here on the earth : it behooueth vs therfore both to prepare our selues to this combat , and therefore not to bee secure or to sleepe , as others , but to stand vpon our guard , to be sober and vigilant , and to arme our selues with that complete armour of god described . eph. . and also in the fight valiantly to encounter , and constantly to withstand our spirituall enemies , to resist the diuell , and hee shall flie from vs , with the shield of faith to quench his fierie darts , and with the sword of the spirit , which is the word of god , to refell his assertions , and repell his assentations . so to vse the world , that we doe not ouer-vse it , so to possesse worldly things , that we be not possessed of them : but rather renouncing worldly lusts , and being wained from worldly desires , to meditate and mind heauenly things . to crucifie the flesh with the lusts thereof , and to mortifie our members which are on the earth , liuing not according to the flesh , but according to the spirit . this warfare is to be entertained , this warre is to be maintained of vs , if we would be esteemed sound members of the church militant , who sojourning in the tabernacle of god , doe fight in his campe against our spirituall enemies . but on the other side , if we execute the workes of the diuell , giuing our selues ouer vnto sinne and iniquitie ; if with demas we embrace the world , following after pleasures , riches , honours ; if we conforme our selues to this present world and the examples therof ; if wee take thought for the flesh to fulfill the lusts thereof : then are we souldiors indeed , but in the diuels campe ; we fight , but vnder sathans banner , against god , against the spirit , against our owne soules . so farre are we either from sojourning in gods tabernacle for the pre●●nt or from hope of resting in the mountaine of his holinesse for the time to come . secondly , whereas the holy ghost calleth the church of christ vpon earth , a tabernacle , we may learne , that neither the church it selfe , nor the members of it , haue any firme or fixed seat of habitation on the earth : for tabernacles and tents are made to that end , that they may be remoued frō place to place . yea , the tabernacle of god was a moueable temple , eftsoones changing his seat . and as those israelits were types vnto vs , so was that tabernacle a type of the militant church . for euen as that tabernacle , after it was once made , wandered vp and downe in the desert , and after sojourned for a while , now here , now there , sometimes in shilo , sometimes among the philistims , somtimes in keriathjarim , &c. and neuer found any setled place , vntil it was transported into the mountaine of god : so the church of god wandreth many times as a pilgrim in the desert of this world , forced oft times to change her seat , tossed too and fro , persecuted , molested , banished , and neuer findeth any assured place of constant rest , vntill it bee translated into the celestiall mountaine of gods holinesse . thirdly , whereas the church is called the tabernacle of god , as elsewhere in the scriptures the house and temple of god , wherein god dwelleth and manifesteth his presence ; we may learn that the lord dwelleth as it were in his church , and after a singular maner is present therein . for to this end the lord commaunded the tabernacle to be made , that he might dwell among them : and againe , whereas he promiseth by moses , to set his tabernacle among them , and walke among them . the apostle expoundeth his setting his tabernacle , to bee his dwelling among them . you are ( saith he ) the temple of the liuing god. as god hath said , i will dwell among them , and i wil walke there . and to the same purpose elsewhere hee is said to be and to walke in the middest of his people , to dwell in sion , and to walke in the middest of the seuen golden candlesticks , that is , of the seuen churches . now the consideration of gods presence in his church , ought to make vs warie and circumspect , that wee may so behaue our selues as in the presence of god , who searcheth the hearts and reines of men . for the lord is not onely present to reward those which worship him in spirit and truth , but also to punish and afflict those which feare not to sinne in his presence . wherefore the holy ghost , as he chargeth the israelits not to feare their enemies , because god did walke with them , and was among them a consuming fire to destroy their enemies : so hee commaundeth them to abstaine from sinne , because god was among them a consuming fire , & could not abide any filthinesse , especially spirituall vncleannesse among them . this therefore must teach vs to set god alwayes before our eyes , and to behaue our selues as in his presence : knowing that wee are more than shamelesse sinners , if wee feare not to sinne in the sight and presence of god. but although the lord bee present euery where in his church after a speciall manner , yet more especially he is present in the assemblies of the church and congregations of his people gathered together in the name of christ , as christ himselfe hath promised , matt. . . where two or three are gathered together in my name , there am i in the middest of them . therefore in the old testament , those who were excluded from the assembly of the church , thought themselues banished from the face & presence of god. the consideration whereof as it must affect vs with an earnest desire and serious care of frequenting the tabernacles of god , to visit his face and to behold his presence , so it must teach vs to behaue our selues in the assembly of gods saints , as in the presence of god. dauid when he was exiled , or otherwise excluded from the assemblies of the church , he desired nothing more than that hee might haue libertie to come vnto the tabernacle of god , and to appear in the presence of god. see psal. . . one thing haue i desired of the lord , that i will require , euen that i may dwell in the house of the lord all the daies of my life , to behold the beautie of the lord , and to visit his temple . and psal. . as the hart brayeth for the riuers of waters , so panteth my soule after thee o god. my soule thirsteth for god , euen for the liuing god , when shall i come and appeare before the presence of god , &c. likewise ps. . o lord of hosts how amiable are thy tabernacles : my soule longeth , yea fainteth , that i might come to the courts of the lord : my heart and my flesh crie out after the liuing god , &c. and when he had liberty to come to the tabernacle , he rejoyced in nothing more . psal. . ireioyced when they said vnto me , we will go into the house of the lord. and again psal. . he judgeth them blessed that dwell in the house of the lord , and preferreth one day spent in the courts of the lord , before a thousand elswhere . but as i said , the presence of god must also moue vs to behaue our selues reuerently and religious●y , that before we come vnto the house of the lord , we look vnto our feet , that is , examine with what affections wee come ; and not onely so , but also to put off the shoes of our feet , that is , our corrupt affections , that we may bee readie to heare rather than to offer the sacrifice of fooles , for the place of the assembly being sanctified by gods presence , is holy ground . and that when we are entred into the assembly , we may after the example of cornelius , behaue our selues as in the presence of god. those which come before an earthly prince , either to speake vnto him , or to heare him speake , how carefull are they to behaue themselues in all comely reuerence ! how much more ought wee in all reuerence and feare appeare before the glorious majestie of the great god , the king of kings , and lord of lords , especially considering that the lord doth not behold vs as man doth , but looketh especially vnto the heart . our abode in the church militant , is signified in the word soiourne . hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , who shall soiourne . sojourning ( saith basil ) is a temporarie abode , signifying not a setled life , but transitorie or passing on , in hope of trans●ation to a better estate . this word therefore the holy-ghost doth vse to signifie , that a citizen of heauen is a pilgrim on earth , and that his life here is a pilgrimage . and so peter calleth the time of our life , the time of our pilgrimage . and iacob professeth , that the daies of his pilgrimage ( meaning his life ) were few and euill . and likewise dauid , i am a stranger ( saith he ) before thee , and a pilgrim , as all my forefathers were . in a word , it was the profession of all the faithfull , that they were strangers and pilgrims vpon the earth . here therefore wee are taught so many as desire to be citisens of heauen , to behaue our selues as pilgrims on the earth . who being exiles in a forraine land , desire to come vnto our owne country . he that hath a good patrimonie in his owne countrey , great wealth , kind and able kinred and friends , and is forced for a time to sojourne in a strange land , where he is ill intreated , disturbed , molested , assailed by his enemies on euery side , hee will affect nothing in that strange countrey , neither will he set his heart vpon any thing there , but his mind is vpon his countrey , desiring nothing more than to returne thither . but our countrey is in heauen , where we haue an euerlasting inheritance , an incorruptible and inestimable treasure , where , is god our heauenly father , christ our eldest brother , and the rest of our brothers and sisters , the patriarchs , prophets , apostles , martyrs , and all the quire of heauenly saints and celestiall spirits : and wee are pilgrims for a time here vpon earth , where we are hated & ill intreated , assaulted with the temptations of satan , the world , and the flesh , subject to many inward infirmities and outward troubles . and therefore it behooueth vs not to set our hearts on worldly things , or to place our paradise vpon the earth . for if our hearts be on the earth , how is our treasure in heauen ? if the earth be our countrey , how are we citizens of heauen ? wherefore , if we bee pilgrims in the world , let vs not bee addicted to worldly desires , let vs not mind earthly things , but being wained from worldly cogitations , let vs mind those things which be aboue . let vs vse the world , as though we vsed it not , and let vs be so affected towards earthly things as pilgrims and wayfaring men are toward such delights or commodities as they see in their journey , or at their inne . which if they vse as meanes to further them in their journey : yet they set not their hearts vpon them . and yet assuredly ▪ our abode in this life , in respect of our continuance in the mountaine of gods holinesse , is not so much as the time of our lodging or bait in an inne . therefore howsoeuer such as be but earth-wormes , doe crawle as it were vpon the earth , and mind earthly things . yet must we remember , that we are citisens of heauen , and pilgrims on the earth . are wee pilgrims , liuing ( as it were ) exiled from our celestiall countrey and heauenly father ? what ought wee then more feruently to desire than to be in our country , and that this earthly tabernacle of our body being dissolued , wee might dwell in that habitation made without hands , eternall in the heauens ? are we such pilgrims as indeed desire to be in our countrey ? let that then bee our chiefest care and indeuour to trauell into our countrey . let vs first seeke the kingdome of god , and his righteousnesse , and carefully vse the meanes of our saluation . and let vs thinke , that if wee bee pilgrims , wee must also be wayfaring men . are we wayfaring men in this life ? then will wee vse hac vita vt via , this life as a way ; and the things of this life as they may bee helpes vnto vs in this way . let vs make choise of the high , and as it were the kings way , which leadeth vnto heauen , the way of true faith and vnfained repentance . let vs insist and persist therein , though it bee a narrow and an afflicted way . let vs walke before god in the duties of our lawfull callings , and in those good workes which god hath prepared for vs. this is the way , let vs walke therin . let vs not returne to our sinnes , let vs not de●●●ne from the way of gods commaundements either to the right hand or to the left : let vs not stand at a stay , nor looke backward with lots wife , and much lesse goe backward ; but with paule , let vs doe one thing , forgetting that which is behind , and striuing to that which is before , let vs make on towards the marke , vnto the price of the high calling of god in iesus christ , knowing , that whosoeuer perseuereth to the end , he shall bee saued . and this was the former part of the question , concerning a true member of the church militant , which the holy ghost hath expressed in these wordes : who shall soiourne in thy tabernacle ? calling the church militant , the tabernacle of god ; and teaching , that hee which is an heire of the kingdome of heauen , is a pilgrim on earth . now followeth the later part of the question , which is concerning the member that shall bee of the church triumphant , and inheritour of the kingdome of heauen , in these words , who shall dwell in the mountaine of thy holinesse ? the kingdome of heauen by a metonymy of the signe , he calleth the mountaine of god. for the mountaine of god was a type of the kingdome of heauen . and this mountaine was either the land of canaan , which was a type of the coelestiall canaan , as it is said exod. . thou shalt plant them , o lord , in the mountaine of thine inheritance , in the place which thou hast made for thine habitation : or else the mount sion , which elsewhere is called the mountaine of gods holinesse , and was a type of the heauenly ierusalem : or lastly , the mount moriah , where the temple was placed , which is somewhere called the mountaine of the congregation , standing on the north part of sion ; and is therefore called the holy mountaine , because it was the place of the holy assemblies , which the lord sanctified for his habitation and for his worship : and this al●● was a type of the temple of god , that is to say , of heauen . whereas therefore heauen is called the mountaine of god , it is a metonymy , such as wee find elsewhere in the psalmes , i cried vnto the lord , and he heard me out of the mountaine of his holinesse , that is , heauen . and thus the most interpret this place : as namely , among the greekes basil saith this mountaine doth signifie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the supercelestiall religion , which is euery way conspicuous and bright ( which some call coelum empyrium ) wherof the apostle speaketh . heb. . among the latines p. lombard . in thy holy mountaine , that is , saith he , in euerlasting blisse , where is the vision of peace ( signified in the name ierusalem ) and the supereminence or height of charitie , where none contendeth in fight , but resteth in euerlasting peace . now heauen is called the mountaine of god for these causes . first , because it was figured by the mountaine of god , euen as christ is called our passeouer . secondly , because of the height thereof , whereby it is eleuated farre aboue the earth . for albeit , in respect of vs who are now placed within the compasse of heauen , and behold comavam coeli superficiem , as it were the inward roofe thereof , it cannot so fitly be called a mountaine : notwithstanding as it is the throne of god , who sitteth on the globe of heauen , as it were his throne , and as it is the seat of the blessed spirits , whose conuersation is in the highest heauen , as it were in the top of an hill , it is not vnfitly called the mountaine of god. vnto this mountaine , if we should ascend but in thought , as scipio once did in his dreame , and from thence should behold the earth ; we should easily contemne this inferiour world with the desires thereof . for the whole globe of the earth together with the water , which seemeth none so great vnto vs , if we could see it from the highest heauens , would appeare vnto vs like a mote in the sunne . but if withall we felt the vnspeakable joyes of heauen , and from thence should cast downe our eies vnto this valley of teares , there to behold the vanities of vanities , and nothing but vanitie in vexation of spirit , as salomon saith , it cannot be expressed with how feruent a desire we should be inflamed to haue our habitation in heauen . peter when as hee was present in the transfiguration of christ in the mount thabor , and had a tast of the heauenly glory , he was straightway rauished therewith , and desired greatly to remaine there . lord ( saith he ) it is good being here , let vs make three tabernacles , &c. thirdly , heauen is called a mountaine , because it is a safe place , free from all hazard or possibilitie of danger , where the blessed spirits dwell on high safe from all danger and feare of euill . but heauen is not onely called the mountain of god , but also the holy mountaine , or ( which is all one ) the mountaine of his holinesse , because it is sanctified by the presence of god. for which cause , sion also and the mount moriah are called the holy mountaine of god : for where the lord doth manifest his presence , that is a holy place , namely , because of gods presence sanctifying it . but in the highest heauen the lord doth principally manifest his presence , and reueale his glory . wherefore , if mount thabor after the transfiguration of christ there wrought , and the presence and glory of god there manifested , was for that cause called the holy mountaine ; how much more doth the highest heauen , where christ sitteth at the right hand of his father in majesty and glory , deserue to be called the holy mountaine of god ? the scriptures ascribe such holinesse to ●his mountaine of god , as nothing may enter therein which is not holy . which must teach vs ( beloued ) to follow after holinesse ; without which we shall neuer see god. verely verely i say vnto you ( saith christ our sauiour ) except a man be borne of water and of the spirit , he cannot enter into the kingdome of god. our abode in the mountaine of god , is expressed in the word dwelling : whereby two things are signified , perpetuitie & rest. perpetuitie : for there the children of god remaine not as pilgrims for a time , but as citisens and heires for euer . whereupon the kingdome of heauen is also called an heauenly inheritance , wherin are euerlasting habitations , and an inheritance immortall , and vndefiled , & that fadeth not away , reserued in heauen for vs. i wil not stand to proue this point , being the last article of our creed , cōfirmed by manifold testimonies of scripture , which often mentioneth eternall life , eternall saluation , eternall kingdome : let vs rather labor by all good meanes to make sure our calling and election to this eternall kingdome , that the meditation therof may teach vs , first , to contemne in respect thereof the momentarie vanities of this present world : accounting it more than madnesse , if for the temporarie fruition of sinne wee shall depriue our selues of gods presence , where there is fulnesse of ioy , and at whose right hand there are pleasures for euermore : if for light and temporarie trifles we loose a superexcellent eternall weight of glorie in heauen . secondly , with patience and comfort to run the race of afflictions set before vs , looking vnto iesus the author and finisher of our faith , who for the ioy that was set before him , endured the crosse , and despised the shame , and is set at the right hand of the throne of god. for the and light afflictions of this life , are not worthy the eternall weight of glorie that shall be reuealed , which notwithstanding they procure vnto vs , whiles we looke not on the things which are seene , but on the things which are not seene . for the things which are seene , are temporall : but the things which are not seene , are eternall . againe the word dwelling , importeth rest . for there the children of god doe not wander as pilgrims , neither are subject to any molestations , but doe wholly rest from their labours . and for that cause the kingdome of heauen is called the rest of god , and as it were an eternall sabboth . in respect whereof , the land of canaan was a type of our heauenly countrey . for as to the israelits , after they had for many yeares wandered as pilgrims through the desert , the land of canaan was the mountaine of their perpetuall habitation and rest : euen so to vs , after wee haue finished our pilgrimage through the desert of this world , there remaineth an heauenly canaan , that sabbatisme or rest of god , which the apostle testifieth , is left to the people of god. but as against those israelites , which after they were brought out of aegypt , and were in the way towards the land of promise , by their infidelitie and contumacie prouoked god , the lord sware in his anger , that they should neuer enter into his rest : so shall it happen to so many of vs , as professing our selues to bee redeemed out of the bondage of the spirituall pharao , shall notwithstanding neither truly beleeue in christ , nor repent of our sinnes , but prouoke the lord by our infidelitie and disobedience . wherefore , as the holy ghost sayth , to day if you shall heare his voice , harden not your hearts as in the prouocation , and as in the day of temptation in the wildernesse , where your fathers tempted me , &c. to whom i sware in my wrath , that they should not enter into my rest . let vs studie therefore to enter into that rest , least any of vs fall after the same ensample of disobedience . and let vs take heed least at any time there be in vs an euill heart of infidelitie to depart from the liuing god. for the vnfaithfull shall be excluded , but so many as beleeue , shall enter into that rest . and as iosua ( who also is called iesus ) brought the israelites into that rest : so christ , the true iesus and sauiour of his people , bringeth all those that beleeue in him into this eternall rest . for he not onely died , that hee might purchase by his bloud this rest for vs , and ascended into heauen , to prepare eternall mansions for vs : but also , when wee are to leaue this earthly tabernacle of our bodies , he sendeth his holy angels to conuey our soules into the bosome of abraham , and to place them in this mountaine of god. by that which hath beene said , wee see what difference there is betwixt the church militant on earth , and triumphant in heauen . for this is a tabernacle of warre ; that , a mountaine of peace . in this we sojourne for a time as pilgrims from god , or , as the apostle speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in that being remooued from the bodie , we dwell with god , or , as the same apostle speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . here is trouble , there is ease ; here is the valley of teares , there is the kingdom of happines & glory ; here is the combat and fight , there is quiet & perpetual rest ; here we are in our way , there in our countrey . hitherto we haue spoken of the parts of this questiō seuerally , now we are in a word to intreat of thē ioyntly & together : for both parts are to be vnderstood of one & the same party or subiect : out of which cōiunctiō we gather two things : the first , that those which shall dwell in the holy mountain , do first sojourne in gods tabernacle ; the second , that those which do here sojourne in the tabernacle of god , shal also rest in the mountain of his holines . the former serueth for our instruction , teaching vs that none shal be mēbers of the church triumphant , but those which haue bin mēbers of the church militāt , none shal be heires of heauē , but those that haue bin pilgrims on earth . all men desire to rest in the holy mountain of god : but how few behaue thēselues as pilgrims in his tabernacle ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith basil , such men are geason , all desire with balaam to die the death of the righteous , but few do care to lead the life of the iust : all desire glory , but few do care for grace : al are desirous of the end , which is saluatiō , but few are careful of the subordinat means . the latter serueth for our consolation , assuring vs that all the true mēbers of the church militant , shall be members of the church triumphant ; that all the children of god ( as all the faithfull are ) be also heires of eternall life ; that those which are obedient subiects in the kingdome of grace , shall be inheritors of the kingdome of glory ; that those who are pilgrimes on earth , shall be citisens of heauen : for this is the priuiledge of a true christian , noted in the end of the psalme , that being once in the state of grace he shall neuer be vtterly remoued . herein therefore the faithfull may solace themselues , that although they are despised and abused in the world , yet they are heires of eternall life , and citizens of the kingdome of heauen . and so much of the parts of the question : now we are to consider of the party to whom it is propounded . for as touching this most weightie question , the psalmist consulteth with the lord , the collector of his church , and the giuer of eternall life . and there may two reasons be giuen why in this question he appealeth vnto the lord. first , because in determining this question , we are not to stand to the iudgement of men , but of god onely : for mens iudgement whether they deliuer their opinion concerning others , is very vncertaine ; or touching themselues , it is many times deceitfull . for as touching themselues , how many are there especially in the church of rome , who boast of the name of the church , and in comparison of themselues contemne all others as heretiques or schismatiques ; because they presume that they are in the catholique church , obseruing the rites of their church , and beleeuing as their church beleeueth ; when as in truth they are members of antichrist , and nothing lesse than the true members of the catholicke and inuisible church of christ. and therefore no maruell , if many who liue in the face of the true church , do falsly iudge themselues to be sound members of the same . neither are we to stand to mens iudgement concerning others : for the iudgement of the vngodly is corrupt , and of the godly vncertaine . the wicked iudge the true members of the church indeed , to be the scum of the world and off-scouring of all things ; them they hate , contemne , persecute , excommunicate , either as impious or as hereticall , euen as our sauiour christ hath foretold , they shall excommunicate you , yea , the time shall come , that whosoeuer killeth you , will thinke that he doth god good seruice . the world doth loue her owne , but hateth those which are christs , as our sauiour sayth , the world hateth them because they are not of the world , euen as i am not of the world . and againe , if the world hateth you , know that it hated me first : if you were of the world , assuredly the world would loue her owne . but now because you are not of the world , but i haue chosen you out of the world , therefore the world doth hate you . but the iudgement also of the godly concerning others , is vncertaine : for there is a twofold iudgement , the judgement of charitie , certaintie . by the iudgement of charitie● the faithfull judge euery professed member of the visible church , when they speake of the particular persons , to be a member of the inuisible , elected , called , justified , sanctified ; howbeit , they know in generall , that many are in the church , which be not of it , and that many be called , but few are chosen . the judgement of certaintie appertaineth only to god , who onely is the searcher of the heart . as the prophet ieremie sayth , the heart is deceitfull and wicked aboue all things : who can know it ? i the lord search the heart and trie the reines , that i may giue to euery man according to his wayes , and according to the fruit of his workes . seeing therefore wee are to stand to the judgement of god , and not of men , let vs labour to approoue our selues not to men , but to the lord , who trieth the heart . secondly , the prophet deuolueth this question to gods judgement , that we may vnderstand the answere which ensueth to be without exception : as being the aunswere not of man but of god , who best knoweth who are his ; who also in the end of the world shall separate the sheepe from the goates . whe● 〈…〉 let no man deceiue himselfe any longer , either 〈…〉 title of the church , or with a faire shew of an outward profession , &c. but let him know this for a certaine truth , as it were from the oracle of god , that he is not such an one as shall either sojourne in the tabernacle of god , or dwell in his holy mountaine , vnlesse the description of a sound christian and citisen of heauen , which is comprised in this answer of the lord , agree vnto him . and of this answer we are now to speake . for when as dauid , as if he had bene the high priest standing before the propitiatory , had consulted with the oracle of god ; the lord maketh aunswere as it were from betwixt the cherubins , therein fully satisfying his demaund . for being demaunded who shall sojourne in the tabernacle of god , and rest in his holy mountaine : he answereth , that he which walketh vprightly , and worketh righteousnesse , &c. shall neuer beremooued . in which answere we are to consider two things , the description of a sound christian , in the whole body of the psalme : and his priuiledge , in the last words , he that doth these things shall neuer beremooued . the description consisteth wholly of the effects , whereby the lord would haue a true citisen of the kingdome of heauen to be tried and knowne , as our sauiour saith ; by their fruits you shall know them . but here it may be demaunded first , why doth he not rather describe a sound member of the church and heire of heauen , by his faith , or by the profession thereof ; seeing to faith the kingdome of heauen is promised , and seeing also the profession of the true faith maketh one a member of the visible church ? i answer , because faith is an inward and hidden grace , & many deceiue both themselues and others by a profession of faith : and therfore the holy ghost will haue euery mans faith to bee tried and known by the fruits thereof . and howsoeuer eternall life be promised to faith , and eternall damnation be threatned against infidelitie , yet the sentence of saluation and condemnation shall be pronounced according to workes , as the euidence of both . secondly , it may be demaunded , why among all the fruits of faith ( which are almost innumerable ) he maketh choise of those duties which we owe to our brother : especially considering that the duties which we owe immediatly to god , are more principall , wherein also consisteth our religion and pietie towards god. as for example , the true inuocation of the name of god , the sincere profession of the faith , the sauing hearing of the word , &c. answ. we are to consider , that this question is propounded of such as liuing in the visible church , would seeme to be religious , making a profession of the faith , hearing the word of god , and calling vpon his name , viz. which of them ( because all are not religious which would seeme to be so ) are indeed sound members of the church , and heires of heauen . for of those which are openly prophane , and doe not so much as make a semblance of religion , there is no question to bee made : for without question there is no place for such in the kingdome of heauen . now that wee may rightly discerne of those which professe religion , who among them are sound , who vnsound ; the markes and tokens are not to bee taken from the outward duties of gods worship , as prayer , hearing of the word , receiuing of the sacraments , and much lesse the obseruation of humane traditions ( for all these things hypocrits also are accustomed to do ; ) but from the duties of charitie and righteousnesse , which we owe to our brethren : for the touchstone of pietie and true religion towards god , is charitie towards our brother . herein ( saith iohn ) are the children of god knowne , and the children of the diuell : whosoeuer doth not righteousnesse , is not of god , neither he that loueth not his brother . the●e is no man almost in the church who will not affirme that he beleeueth in christ , that he loueth god , that he is the disciple of christ : how then shall he be tried ? true faith worketh by loue , and is to be manifested by workes , without which it is to be judged dead . the true loue of god must shew it selfe in the loue of our brother . for if any man shall say , that he loueth god , and hateth his brother , he is a lyar . the true disciple of christ is knowne by brotherly loue . hereby ( saith our sauiour ) shall all men know you to be my disciples , if you loue one another . now in the loue of our neighbour , all the duties of the second table are summarily comprised . let no man therefore so deceiue himselfe , as to thinke , that he is truly religious towards god , if hee liue vnjustly or vncharitably among his neighbours . for our religion towards god is to bee esteemed according to those fruits which appeare in our calling and conuersation with men . for hereby according to the scriptures , is all our religion and pietie towards god to bee examined and tried . and for this cause , in describing a citizen of heauen , he reckneth vp those duties which are to be exercised towards our brother , that by them as it were certaine cognisances , the true seruant of god may bee discerned from the slaue of the diuell . and so elsewhere in the scriptures the like questions receiue not vnlike answers . as psal. . . . . esay . . . . hitherto i haue spoken of the description in generall , now we are to descend to the seuerall parts and branches thereof : of them , some are generall , others more speciall . i call those generall , which summarily comprise all the duties of a good man , in the . verse , namely , that he be vpright in heart , just in his deeds , and true in his words . the more speciall are contained in the rest of the psalme , whereby the child of god is described , partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of deniall , that he slandereth not , that he doth not euill vnto his neighbour , that he receiueth not an ill report against him , that he breaketh not his oath , that he putteth not to vsury , that he receiueth no rewards ; partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that hee contemneth the wicked and honoureth the godly . and these specials may bee vnderstood as branches of the generall : for he that is vpright is not partiall , but behaueth himselfe towards men as they behaue themselues towards god , honoring those that honor god , and despising those that contemne the lord. he that is iust , is not iniurious to his neighbour , neither is he an vsurer or briber . he that loueth the truth , he is true in his oath and promises , he detesteth slandering both in himselfe and others , hauing neither a tongue to vtter , nor an eare to heare slaunders . or you may conceiue thus , that a citizen of heauen is here described by ten notes , whereof foure is affirmatiue , signifying the vertues wherewith he is indued ; and six are negatiue , signifying those speciall vices which hee is carefull to auoid . of these notes we are to speake in order . the first whereof is integrity or vprightnesse , in these words : he that walketh vprightly . to walke , in the hebrew phrase , signifieth either generally , to liue , to order a mans life : or more specially , to liue , or to walke in a calling , or else to professe religion . hereupon in the scriptures our life or course of liuing , our vocation , our religion , is called a way . but the generall signification which comprehendeth the other , best fitteth this place . this word therefore the holy ghost doth vse to teach vs , that this life of ours is a way , and that we are way-faring men , whom it behoueth to be vpright in our way , as the psalmist elsewhere speaketh . now , if we be trauellours or way-faring men , we are to be carefull of three things . first , that we go in the right way : for if we go out of our way , the farther we go , the farther we shall be from our iourneys end . and therefore as christ himselfe exhorteth enter , yea , striue to enter at the narrow gate : for wide is the gate , and broad is the way which leadeth vnto destruction , and many there be which go in thereat , because strait is the gate , and narrow is the way that leadeth vnto life , and few there be that find it . this way is the true religion of christ , which in the scriptures is called the way , the way of life , the way of peace , the way of saluation : teaching two things especially , repentance towards god , and faith in our lord iesus christ. for by faith we come vnto christ , who is the way , the truth , and the life , and by repentance we bring forth the fruits of faith , namely , good workes , which god hath prepared for vs that we should walke in them , this as i say is the way , let vs walke therein . . the next thing whereof we must be carefull , is , that being set in the right way we go forward therein , proceeding from faith to faith , and from a lesse measure of grace vnto a greater , till at length we come to a perfect or growne stature in christ. for neither must we stand still in this way , neither must we go backe : for if we do so , how shall we come to our iourney 's end ? the apostle paule although he had proceeded very farre in this way , he thought it not his duty to surcease , but the nearer he came to his marke , the more he striueth towards it ▪ forgetting those things which ●e behind . and thereupon inferreth , whosoeuer therefore are perfect or growne men , let them be of this mind . must those that are perfect be of this mind ? how much more behooueth it vs , who are but of small growth in comparison , to giue all diligence that we may increase and grow vp in grace , that as the apostle exhorteth , we may abound more ? for not to go forward in this way , is ( as one faith ) to go backward : euen as a boat which is caried against a swift streame , either it is rowed forward , or else it runneth backward . we must take heed therefore le●t we be non-proficients , and let vs feare lest when we cease to be better , we begin to be worse . the third thing is , that we be vpright in the way , neither treading awry by secret dissembling , nor halting downeright , betwixt god and mammon , betwixt christ and antichrist : as the israelites in achabs time halted betweene god and baal , and those counterfeit christians , of whom paule complaineth phil. . there be many , saith he , which walke , that is , maketh a profession of religion , of whom i haue told you heretofore , and now i tell you weeping , that they are enemies to the crosse of christ , whose end is destruction , whose god is their belly , and their glory is to their shame , who mind earthly things . but of integrity we are to speake more at large , forasmuch as it is here set downe as the first and principall marke of a true christian. the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is vsually translated perfect , not that it signifieth such an one as is altogether free from sinne , or is indued with righteousnesse , for so this note would agree to no man liuing : for , who can say that his heart is cleane ? yea if we say that we haue no sinne , saith iohn the beloued of christ , we deceiue ourselues , and there is no truth in vs : for , in many things we offend all , and there is not a righteous man vpon earth , which doth good and sinneth not . but it signifieth him who in the desire and purpose of his heart is free from hypocrisie , dissimulation and guile , whom we call vpright . for n●ah , iacob , iob , dauid , ezechias and others ▪ are said in the scriptures to haue bene perfect , that is , vpright men who all notwithstanding had their faults . yea , asa is said . chron. . to haue had a perfect or vpright heart all the dayes of his life , and yet in the next chapter there are recorded three sinnes of his together , that he rested vpon the king of syria , that he committed the prophet to prison , that in his sicknesse he trusted in the physitions more than in god. the perfection therfore which is signified in this word , is not so much to be measured by the goodnes of the outward act or worke , but by the vnfained will , sincere desire , and vpright indeuour , aspiring towards perfection . for the lord accepting the will for the deed , esteemeth of the sincere : will , and vnfained indeuour , for perfect obedience in his children ; insomuch that vprightnesse euery where in the old testament goeth vnder the name of perfection ; and those things which are done with an vpright and entire heart , are sayd to be done with the whole heart , and with a perfect heart . thamim therfore we may rightly interpret vpright , that is , void of dissumulation ; and it may be two wayes considered , as it is referred to god , and so it signifieth sincere , or void of hypocrisie : as it is referred towards men , and so it signifieth simple , or void of guile . so that he in this place is said to bee vpright , who is void of hypocrisie towards god , and free from guile towards men . and first we are to speake of vprightnesse in respect of god , in handling whereof i purpose to obserue this order . first , to shew what it is . secondly , that it is , as here it is made , a note proper to the children of god. and thirdly , because we are not to be idle hearers of this discourse , we are to try and examine our selues whether this note agreeth vnto vs or not . and fourthly , if we do find our defectiuenesse therein , either in whole or in part , we are by certaine forcible arguments to be stirred vp to embrace it . and lastly , we are to shew the means whereby to obtaine it . . what vprightnesse is towards god , it may be gathered by those phrases of speech whereby it is expressed in the scriptures . for first , to be vpright , it is to walke with god , or before god , ( as the lord saith to abraham , walke before me and be vpright ) that is , so to lead our liues as in the sight and presence of god , who seeth the hearts , and searcheth the reynes of men : when as the scripture therefore sayth of enoch , noah , abraham , isaacke , and others , that they walked before god , it signifieth that they walked , that is , liued vprightly , as in the presence and sight of god , admitting him to be the witnesse and iudge of all their actions and dealings : thus were zachary and elizabeth sayd to be righteous before god , that is , vpright persons . and in this sence vpright actions are said in the scriptures to be done before the lord. in the song of zacharie we are said to be redeemed from the hand of our spirituall enemies , to this end , that we s●ould worship the lord in holinesse and righteousnesse before him , that is , not as in the sight of men , who see but the outward shewes , but as in the sight and presence of god , who seeth and respecteth the heart . thus are we with the apostle to speake , as before god in christ : thus are we to preach , as before god : thus are we to heare , as before god , with cornelius . . againe , to be vpright , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to walke with a rightfoot , neither couertly treading awry with peter , gal. . nor openly halting , with the israelits , . king. . . it is also ( as i said ) to be void of hypocrisie and doubling , not to haue an heart and an heart , or to bee double minded , but to be single hearted . thus those things which be vpright , are said to bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnfained , and to be performed not with an heart & an heart , or with a heart diuided or parted , but with an entire or whole heart . after this manner , the holy ghost speaking of the zebulonits . . chron. . . that they came to dauid , nor with an heart and an heart , doth afterwards expound himselfe , when speaking of all the tribes , hee saith , they came to dauid with an vpright heart . on the other side , hypocrits and dissemblers , they speake ( as the psalmist saith ) with an heart and an heart , and are therfore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , double minded men . . lastly , this vertue of vprightnesse is commended vnto vs vnder other names , viz. synceritie , and truth : sinceritie being opposed to mixture , and truth to falsehood , both which hypocrisie is . sincere is that which is without mixture , as clarified honey is sine cera , without wax , or as bread without leauen . for which cause , the vertue of sinceritie is commended vnto vs vnder the type of the vnleauened bread , with which the feast of the passeouer was to be celebrated . as contrariwise , hypocrisie is signified by leauen , and is called the leauen of the pharisies . there were other types also of the law , wherin the mixture of hypocrisie & doubling was condemned , and contrariwise sinceritie commaunded vnto vs. as for example , when the lord forbad the israelits to plant their vineyards with diuerse sorts , or to sow their fields with diuerse kinds of seed , or to plow with an oxe and asse together , or to weare garments of linsey wolsey . but it is also called truth , as . cor. . . for this is the truth which the lord requireth in the inward parts . psal. . . and wherein he is to bee worshipped , and called vpon . he is therefore said to walke vprightly , who behauing himselfe as in the sight and presence of god , walketh with a right foot without hypocrisie or dissimulation , in sincertie and truth . . now that vprightnesse is a proper note to the citisens of heauen , it may easily appeare by the reciprocall conuersion which is betwixt them . for if all the citisens of heauen be vpright , and all that be vpright are citisens of heauen , then is it manifest , that vprightnesse agreeth to all that be the sonnes and heires of god , and to them alone . first then , that all which be heires of the kingdome of heauen , are vpright , it is euident . for those that are not vpright , haue none inheritance in heauen . as peter telleth simon magu● , that he had no part in the communion of saints , because his heart was not right in the sight of god. for hypocrits ( as all be that are not vpright , for not to be vpright , is to be an hypocrite , and not to be an hypocrite , is to be vpright ) neither shall they sojourne to the end in gods tabernacle , neither shal they rest in the mountaine of gods holinesse , but contrary to the priuiledge of the vpright in the last verse , they shall beremooued both by defection , whereby they seperat themselues from god in this life ; and by exclusion , whereby they shall bee seperated from god in the life to come . as touching the former , as constancie and perseuerance is an vnseparable companion of vprightnesse , so hypocrisie is accompanied with inconstancie , and is commonly punished with defection . the double minded man is inconstant in all his waies . and the apostle iohn doth teach vs , that those which be in the church , but are not of it ( that is to say , hypocrits ) are permitted by the just judgement of god to fall away , that their hypocrisie may be detected . and to the same purpose , bildad the shuhite , can arush ( saith he ) grow without mire , or can the grasse grow without water ? though it should be greene , and not plucked vp , yet shall it wither before any other hearbe . so are the paths of all that forget god , and the expectation of the hypocrite doth perish . and as touching the life to come , iob sheweth that the hypocrite hath no hope , when god doth take away his soule . for all their reward they receiue in this life : as our sauiour christ saith , verily isay vnto you , they haue their reward . they are therefore in no expectation of reward , for the hypocrite shall not come into the presence of god , but are or may be in certain expectation of punishment . for our sauiour christ , when he would signifie , that the wicked seruant shall certainely be condemned , he saith , that hee shall haue his portion with the hypocrites , where shall be weeping and gnashing of teeth . those therefore that be heires of the kingdome of heauen , they be not hypocrites and dissemblers , but such as are vpright . which must teach vs , as wee desire to perseuere in the faith to the end , and to attaine to the end of our faith , which is the saluation of our souls ; so to humble ourselues , to walke with our god , in sinceritie and vprightnesse of heart . now that all those also which be vpright , are citisens of heauen , it may euidently be prooued out of the scriptures . for as the psalmist saith , the lord will giue grace and glory ( grace in this life , and glory in the life to come ) and no good thing will ●ee withhold from them that walke vprightly . grace he giueth them with perseuerance , for the vpright man buildeth vpon the rocke , and therefore no temptations shall vtterly ouercome him . he is not onely in the church , but also of it , and therefore certainely shall remaine in the communion of the church : and whosoeuer continueth to the end , he shall be saued . againe , doth the holy ghost call any blessed , that are not heires of the kingdome of heauen ? but the vpright are by the testimonie of the holy ghost happie and blessed . blessed are those that are vpright in their way . blessed are those in whose heart there is no guile , that is , hypocrisie . and to this purpose belongeth that testimony of salomon , as tremellius readeth , the just man that walketh in his vprightnesse , is blessed , & blessed are his children after him . and yet the holy ghost is more plain in testifying this truth . prou. . . he that walketh vprightly , shall be saued . psal. . . the vpright shall dwell in thy presence . but most plaine , mat. . . blessed are the pure in heart ( for so hee calleth the vpright ) for they shall see god , they shall haue the vision of god , and enjoy his glorious presence , in the fruition whereof consisteth our eternall happinesse . and therefore most fitly , not onely in this place , but elsewhere also in the scriptures , is vprightnesse made the note and cognisance of the sonnes and heires of god. for this cause israel is called ieschurun to signifie , that whosoeuer is a true israelite , is vpright . iacob himselfe is commended for this vertue . and of those that are pure in heart , it is said psal. , this is iacob . so psal. , when the prophet had said , that god is good to israel , in the next words he expoundeth whom he meant by israel , namely , the pure in heart . so also our sauiour christ speaking of nathaniel , behold ( saith he ) a true israelite in whom there is no guile . for as the apostle saith , he is not a iew which is one outward , but he is a iew , which is one within , that is to say , the vpright . . seeing then as we haue heard , all that are vpright are citisens of heauen , and contrariwise , all that be citisens of heauen be vpright ; it behooueth vs diligently to trie and examine our selues , whether this note doth belong vnto vs or not . for vnlesse we be vpright , wee shall not rest in gods holy mountaine ; but must looke to haue our portion with hypocrits , where is weeping and gnashing of teeth . to this purpose i will set down certaine signes and tokens , whereby the vpright and the hypocrits may be discerned . . and first , the studie and endeuour of the vpright is to approue himselfe to god , to walke before him , to discharge a good conscience : the testimonie wherof he greatly esteemeth and preferreth it to the judgements of men concerning himselfe . on the other side , the hypocrites care is to approue himselfe to men , neglecting the testimony of his owne conscience : and therefore those good things which he doth , he doth to be seene of men ; and the euill which he omitteth , he leaueth vndone , least he should be seene of men : for if men be not acquainted with his doings , he neither careth to doe good , nor feareth to doe euill . . it is the propertie of vpright men to yeeld simple and absolute obedience to the word of god , denying themselues , their owne affections and reason ; but to obey humane precepts , so farre forth as they are not repugnant to the law of god. but it is the fashion of hypocrits to obey the commaundements of god , so further than themselues thinke good , as appeareth in the example of saul : and more strictly to obserue the traditions of men , than the commaundements of god. . a third signe of an vprightman is , so to contemn the world , and to be wained from worldly desires , as that hee preferreth the keeping of a good conscience , before the obtaining of any worldly desires : knowing , that it will not profit a man to gaine the whole world , and to loose his owne soule . for he that is not addicted to the world , it is a good sign that he professeth religion , not for worldly and by-respects . but the hypocrits guise is to seeme religious , and to be a wordling ; to professe religion , and to mind earthly things ; to diuide himselfe betwixt god and mammon , to giue to god the outward shew , to the world , his heart : not first and principally to seeke the kingdome of god & his righteousnesse , but to professe religion in a secondarie respect , so farre forth as it jumpeth with the fruition of his worldly desires , and consequently to preferre the gaine of the world before the keeping of a good conscience , and to be ready to sinne , that he may obtaine any worldly desire . . the propertie of an vpright man is to hate sinne as well in himselfe as in others , and to bee exercised in judging himselfe . but the manner of hypocrits is , to hate sinne in others , but not in themselues ; to be busie in prying into other mens behauiour , and to neglect their owne ; to be quick-sighted to discerne , and very censorious to judge the offences of their brethren , but haue neither eyes to see , nor consciences to condemne their owne sinnes : and as our sauiour christ saith of such hypocrits , to see a mote in their brothers eye , and not to discerne a beame in their owne . . the vpright man repenteth of all sinne , hauing an vnfained purpose and resolution to abstaine from all sinne , and not to retain any one , howsoeuer besides and contrary to his purpose hee may faile in some particulars . but the hypocrite , howsoeuer he may be brought to abstaine from diuerse sinnes whereunto he is not so much addicted , yet he will be sure to cherish and retain some sinne or sinnes that are more deare vnto him , from which he will by no meanes be reclaimed . example in herod , who reuerenced iohn baptist , and when he heard him , did many things which iohn aduised him vnto , and heard him gladly : but doe iohn what he could , he would not forgoe herodias his brothers wife . . it is the propertie of the vpright , to loue and reuerence the good and godly for their godlinesse sake , and to contemne and despise the wicked , though mightie in the world , because of their wickednesse : as it followeth vers. , for the world doth loue her own , and hateth those which belong to christ. but hereby we know that we are translated from death to life , because we loue the brethren . but it is the manner of hypocrits to stomacke the godly , to enuie thē which are better than they , and not to brooke them that be had in better estimation than themselues . and thus were the pharisies affected to christ. . it is the propertie of the vpright to preferre the greater & weightier duties before the lesse , the substance before circumstances , the workes either of pietie or mercie before ceremonies . but it hath alwayes beene the hypocrits guise to neglect the greater duties , and to affect the obseruation of the lesse , to preferre circumstances before the substance , and ceremonies before the workes either of pietie or charitie , to place the height of their religion , either in obseruing or vrging ceremonies , or contrariwise , in refusing them , and inueighing against them , to straine out gnats , and to swallow cammels , to tythe mint and cummin , and to neglect the weightier duties of the law , judgement , mercie , and faith . consider to this purpose two examples of the pharisies and priests . when iudas brought them backe the money which they gaue him to betray christ , they would not put in into the treasurie , because it was the price of bloud : but the precious bloud of christ himselfe they were not afraid to spill , and to draw the guilt thereof vpon their consciences . they were not afraid to be defiled by giuing christ the immaculat lambe of god through enuie vnto death , but they were at the same time afraid to goe into the common hall least they should be defiled . . another note of an vpright man , is humilitie . for when a man is indued therewith , it is a plaine signe , that he hath humbled himselfe to walke with his god. as contrariwise , pride is the companion of hypocrisie , as the prophet habacuc saith , behold , he that lifteth vp himselfe , his soule is not vpright in him . for he that walketh with god ( as the vpright man doth ) cannot lightly be lifted vp with pride . indeed whiles we looke vpon the earth , and behold other men whom we conceiue to be any way our inferiours , we may perhaps take some occasion to be lifted vp in a conceit of our owne excellencie : but hee that hath god before his eyes , and setteth himselfe alwayes in his presence , he will be readie with abraham ( although an excellent patriarch ) standing before the lord , to confesse his owne vilenesse ; with esay that eloquent and zealous prophet , to crie out , that he is a man of polluted lips ; with iob the patterne of patience , when he seeth god , to abhorre himselfe , and to repent in dust and ashes ; with peter being in the presence of christ , whom he perceiued to be god , to acknowledge himselfe a sinfull man. . againe , the vpright man being indued with a good conscience , is confident in good causes , and couragious in time of perill , as salomon saith : he that walketh vprightly , walketh boldly . and againe , the righteous are bold as a lyon : but the hypocrite contrariwise , by reason of his bad conscience is ouertaken with feare , as the prophet esay speaketh , and such doe flie when none pursueth . . it is the priuiledge of an vpright man to bee constant in good things , and to perseuere to the end , keeping also a continued course of pietie : for the vpright man is he which hath built vpon the rocke , and therefore cannot vtterly be ouerthrown by any blasts or tempests of temptations : it is he which receiueth the seed into good groūd , and therefore taketh root downward , and bringeth forth fruit vpward with patience : he being not only in the church but also of it , shall surely remaine in the communion of the church ; and as the psalmist here saith , shall neuer be remooued . but contrariwise , the double minded man is vnconstant in all his wayes : his religion and goodnesse is as a morning cloud , and as the morning dew it goeth away : his profession is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a time , for hauing receiued the seed among stones , and wanting root , when the sunne of temptation ariseth , he fadeth away ; hauing built vpon the sand , whē the blasts of temptations arise , his building falleth to the ground . hereunto we are to referre patience in affliction , as a note of the vpright : wherupon affliction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the trial of our faith , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , those that are found and approued , are knowne from those which be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnsound . . and to conclude , it is the propertie of the sound and vpright , to joyne together pietie towards god , and charietie towards our neighbour , the loue of god , and the loue of our brother : for it cannot be , that a man should loue the lord truly , whom he hath not seene , and loueth not his brother whom he hath seene : neither do we loue our neighbour aright , vnlesse we loue him in and for the lord. and therefore no man can loue his neighbour as he ought , vnlesse he loue the lord much more . the loue of god therefore , or pietie , if it be sound , will shew it selfe in the loue of our brother , or in the duties of righteousnesse ; and the loue of our brother , or righteousnesse , if it be sincere , must be deriued from the fountaine of pietie . contrariwise , it is the hypocrits guise to seuer these two , which the holy ghost hath joyned together , holinesse and righteousnesse , the obedience of the first and second table of the law . for there are many as glorious professors among vs , as the pharisies were among the iewes , who making profession of religion and pietie towards god , doe altogether neglect the duties of charitie and righteousnesse towards men . and againe , many there are among vs as famous for ciuile vertues , as aristides or socrates among the heathen , who resting in a ciuile conuersation and outward honestie among men , are void of all religion and of the feare of god. both sorts are hypocrits , the righteousnesse of the former not exceeding the righteousnesse of the phariseyes , who notwithstanding their glorious profession were notorious hypocrits : the righteousnesse of the latter professing themselues to be christians , not exceeding the righteousnesse of the heathen , who knew not god. now i come to the fourth point , namely , to consider by what arguments we may be stirred vp to embrace this vertue , if we want it , or to continue and increase therein , if we haue it . the arguments may be reduced to three heads , the excellency , the profit , the necessitie of vprightnesse . the excellency of it is so great , that the lord accepteth of the vpright indeuour of his children , as perfect performance ; insomuch that vprightnesse ( as i haue said ) goeth in the scripture vnder the name of perfection . neither are we otherwise to vnderstand the duties , which in the word of god are said to bee done with the whole heart , but that they are performed with an entire or vpright heart . therfore those that are vpright , though they be subject to many infirmities , yet they are esteemed as just , and that before the lord , the lord accepting in his vpright seruants , the will , for the deed . againe , wheras christ the bridegrome is said to be delighted with the beautie of his spouse , this may not be vnderstood of the outward apperance , for so she is something blacke and browne , by reason of affliction , and the cause thereof which is sinne ; but of the inward beauty , in respect wherof she is sayd to be all glorious and beautifull within , which is that vprightnesse or truth in the inward parts , wherewith the lord is delighted . for this we are also to adde , that vprightnesse is that wherewith the lord is especially delighted : insomuch that to be vpright , and to please god , in the scriptures do signifie the same thing : for whereas it is sayd of e●och gen. . that he walked before god , that is , that hee liued vprightly ; it is by the apostle thus expounded , that he was sayd to haue pleased god. and the hebrew word which signifieth to be right or vpright , doth signifie also to please , that we may know that he which is right before god , doth please him . as it is sayd in the prouerbes , they which are peruerse in heart are an abhomination vnto the lord , but such as are vpright in their way are his delight . now this must needs be an excellent virtue that goeth vnder the name of perfection , which the lord esteemeth as the inward beautie of his spouse , which is not onely pleasing vnto god , but as it were the pleasing of him . but let vs come to the profit , by which consideration most are led , as it is sayd psal. . there be many that say , who will shew vs any good , that is profit . the profit of vprightnesse may be shewed first in generall , that god is good and gracious to thē that are vpright . as the psalmist after many conflicts , at length resolueth , psa. . . but yet god is good to israell , to those that are pure in heart . and this goodnesse he manifesteth by doing good to them , and causing all things to worke together for their good , according to the prayer of dauid psal. . do good o lord to those that are good and vpright in heart , but those that turne aside by their crooked wayes , them shall the lord send away with the workers of iniquity . neither is the goodnesse of god sparing towards them : for he is a sunne , that is , an author and giuer of all comfortable blessings , and a shield , that is , a protector of them from all euill , he giueth grace , and glory , and no good thing doth he with-hold from those that walke vprightly . more specially the benefits wherewith the lord doth crowne the vpright , are either temporall , or spirituall : for as salomon saith prou. . the lord hath laid vp for the vpright , substance , that is , whatsoeuer is truly good , and verse . the righteous shall inhabit the land , and the vpright men shall remaine in it . and as the lord bestoweth good things vpon the vpright , so he preserueththem from euill , and is therefore sayd to be ● shield to them that walke vprightly : or as dauid saith , my shield is in god who giueth saluation , or preserueth the vpright in heart , according to the saying of the prophet hanani , the eyes of the lord , saith he , behold all the earth , to shew himselfe strong with them that haue a perfect , that is , an vpright heart towards him . the spirituall blessings which god bestoweth on the vpright , are as the psalmist speaketh , grace & glory : grace in this life , glory in the life to come . the graces which god bestoweth on the vpright , are many : for sanctifying graces are so linked together , as it were in a golden chaine , that where some be in truth ( as they are in the vpright ) all are in some measure . among many others , these spirituall blessings accompany vprightnesse , comfort in affliction , and ioy in the holy ghost ; and ( which before i spake of ) confidence or spirituall securitie in worshipping the lord without feare , ( which is the blessednesse promised to the faithfull in all nations , in abrahams seed , according to the exposition of zacharias , luk. . ) and also constancy and perseuerance . as touching the former before not touched : forasmuch as the vpright ( building , not vpon the sand , but vpon the rocke ) haue layd a good foundation against the day of triall , therefore when as they are afflicted , they faint not , neither are ouermuch discouraged , but with dauid in his greatest distresse , do comfort themselues in the lord their god , . sam. . . and being assured that the lord will cause all things , euen their afflictions , to worke to their good , they resolue with iob to put their trust in him , though he kill them . but the vpright haue not onely comfort , but ioy also in the holy ghost . for god doth giue to him that is good in his sight , ( that is , to the vpright ) wisedome , and knowledge , and ioy . for the vpright haue a good conscience , and a good conscience is a continuall feast : for this is our reioycing ( saith the apostle ) the testimony of our conscience , that we haue had our conuersation in simplicitie and godly purenesse . and this was ezechias his stay when he had receiued the sentence of death , and which he vsed as an argument vnto the lord , to obtaine the lengthning of his life , and preuailed , lord , saith he , i beseech thee remember how i haue walked before thee in truth , and with an vpright heart , and haue done that which is good in thy sight . for howsoeuer the vpright are sometimes vnder the crosse : yet there is light sowne for the righteous , and ioy for the vpright in heart , which in due time will sprout forth : yea , in the mids of their affliction they do reioyce , knowing that tribulation bringeth forth patience , and patience experience , and experience hope , and hope maketh not ashamed . and seeing the vpright do with dauid , set the lord alwayes before their eyes , for he is at their right hand , therefore they must say with him , i shall not be remoued , wherefore my heart is glad , and my tongue reioyceth , my flesh also doth rest in hope . with these and such like blessings the lord doth reward the vpright in this life : for after this life eternall saluation abideth them . he that walketh vprightly , saith salomon , shall be saued , but he that is peruerse , or walketh peruersly , in two waies ( as double minded men do ) he shal fall in one , or as some read , at once . and to omit other testimonies , the holy ghost testifieth in this place , that he which walketh vprightly shal dwell in the holy mountaine of god. finally to conclude all blessings vnder one blessednesse it selfe is promised to the vpright : blessed are those which are vpright in their way . blessed are the pure in heart , for they shall see god. and this blessednesse doth not onely belong to themselues , but it redoundeth also to their posteritie . blessed is the iust man that walketh in his vprightnesse , and blessed are his children after him . and againe , the generation of the vpright shall be blessed . but it may be you expect examples , which one calleth the hostages of our speech , whereby that may appeare in particuler experience , which the lord hath confirmed in generall promise . let noah therefore be an example , whom the lord because of his vprightnesse , preserued in the vniuersall deluge . and likewise vpright abraham , to whom the lord was a shield , and an exceeding great reward . dauid professeth , that for as much as he was vpright before god , the lord therefore rewarded him according to his righteousnesse , and the purenesse of his hands in his sight . and the same is confessed by salolon his sonne , thou hast ( sayth he vnto the lord ) shewed vnto thy seruant dau●d my father great mercy , when he walked before thee in truth , and in righteousnesse , and in vprightnesse of heart with thee . of ezechias you heard before . but omitting other examples , let vs call to mind the example of enoch , by which being the first in this kind , we may best conceiue what account the lord maketh of integritie . for when as he walked before god vprightly , the lord did therfore translate him out of this valley of teares , that he should not see death , and assumed him into heauen , where he might inioy immortall glorie . but if neither the golden reason of excellency can moue vs , nor the siluer reason of profit allure vs ; then must the yron reason of necessitie enforce vs to integrity and vprightnesse of heart . for first , such is the necessity thereof , that without integritie the best graces we seeme to haue are counterfeit , and therefore but glorious sinnes , the best worship we can performe is but hypocrisie , and therefore abhominable in gods sight . for vprightnesse is the soundnesse of all graces and virtues , as also of all religion and worship of god , without which they are vnsound and nothing worth . and first , as touching graces , if they be not ioyned with vprightnesse of hart , they are sinnes vnder the maskes or vizards of virtue ; yea , as it may seeme double sinnes : for as augustine sayth , simulata aequitas est duplex iniquitas ; quia & iniquitas est , & simulatio : fained equitie is double iniquity ; both because it is iniquiti● , and because it is ●aining . wherefore in the scriptures it is required that our faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnfained , that is , such a faith as inwardly purifieth the hart , and outwardly worketh by loue , otherwise it is not a true and a liuely , but a counterfeit and dead faith . likewise our loue must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnfained , that is , as iohn saith , we must loue not in speech and tongue , but in deed and truth ; or as paul speaketh , our loue must proceed from a pure heart , a good conscience and ●aith vnfained . our wisedome also must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without dissimulation , not that mixt or machiuilian prudence , which politicke men in the world so greatly praise , being mixed with hypocrisie and deceit , but that prudence of serpents tempered with the simplicitie of doues : otherwise it is as iames saith , earthly , carnall , and diuellish . lastly , our repentance and conuersion vnto god must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnfained and from our whole hart . for it is not the renting of the garments , but of the heart that pleaseth god. neither is it the bowing of the head like a bul-rush , but the humiliation , the melting , the contrition of the heart that is acceptable before him . such as was the repentance of iosiah , . king. . not as that of achab , . king. . nor yet as that of the dissembling israelites , who made semblance of repentance and turning to god , but their heart was not vpright with him . if therefore without vprightnesse our faith be dead , our loue cold , our wisedome diuellish , our repentance counterfeit , then is vprightnes no lesse necessary to saluation , then i say not any one of these graces , but thē all . but as those graces which we may seeme to haue without vprightnes are coūterfeit ; so our religion & worship of god without it is hipocrisie . for although it be the common practise of mē , not only to content themselues with a profession of religion & pietie towards god , neglecting the duties of charitie towards men , but also to rest in an outward and bodily worship : notwithstanding it is no true religion before god , which is altogether wanting in the duties of charitie , neither is the outward worship without the inward acceptable vnto god. this is notably declared in the prophecy of micah , where to the hypocrite demanding wherewith he should come before the lord , and bow himselfe before the high god , and making large offers , if outward seruice would stand for good payment , shall i come before him , saith he , with burnt offerings , and calues of a yeare old ? will the lord he pleased with thousands of rammes , or with ten thousand riuers of oyle ? shall i giue my first borne for my transgression , the fruit of my body for the sinne of my soule ? answer is made , he hath shewed thee , ô man , what is good , and what the lord requireth of thee ; surely ( towards men ) to do iustly , and to loue mercie ; and ( towards god ) to humble thyselfe to walke with thy god. the reasonable seruice , that is , the spirituall worship of god , is that liuing , holy , and acceptable sacrifice vnto god. for god is a spirit , and they that worship him , must worship him in spirit and truth . as for bodily exercise , that profiteth little , yea , if it be seuered from the spirituall it hurteth much . therefore the prophet denounceth the fearefull judgements of god against those , who comming neere vnto him with their mouth , and honoring him with their lippes , do notwithstanding remoue their heart farre from him . but the truth of this doctrine will more clearely appeare , if we shall descend into the particuler consideration of the seuerall parts of gods worship . as first of prayer : to the acceptable performance whereof , there is required vprightnesse , not onely in the action it selfe , but also in the life of him that prayeth . for as touching the action it selfe , it is not sufficient to moue the lippes , or to vtter a certaine number of words as papists and other hopocrites do ; but our prayer , if it shall be acceptable , must also be a prayer of the heart , and of the spirit , a lifting vp of the soule , a lifting vp of the heart with the hands , a pouring forth of the soule before the lord : and to pray aright , is to pray with our whole heart , with an vpright heart , out of a pure heart , with lippes vnfained : finally , it is to pray in truth , that is , in vprightnesse , and to this vpright prayer is the promise of hearing our prayer restrained . psal. . . the lord is neere to them that call vpon him : what to all ? yea , to all ( saith the prophet , of purpose excluding hypocrites ) that call vpon him in truth . for the lord in our prayers doth not so much regard our tongue as our heart . as for them which draw neare vnto the lord with their lippes , and are remooued from him in their heart , they abuse the maiesty of god , whiles crying vnto him , but not from their hearts , they lye vnto god , and go about to deceiue him with their lippes , and by their hypocrisie to cast as it were a mist before his eyes . but herein they are greatly deceiued : for how soeuer masking vnder the vizards of hypocrisie , they may hide themselues from men : yet before god such maskers do as it were daunce in a net , for before him all things , euen the secrets of mens hearts are naked and open . hell and destruction are before the lord , how much more the hearts of the sonnes of men ? but as i said , vprightnesse also is required in the life of him that prayeth . to which purpose we haue a notable testimony of dauid . psal. . if i regard wickednesse in mine hart ( sayth he ) the lord will not heare me . for the lord heareth not hypocrites : and such as turne away their eare from hearing , that is , obeying his law , their prayer is abhominable . let vs now come to the ministerie of the word , to the preaching and hearing whereof , righteousnesse is necessarily required . to the preaching of the word , that we may be able to say with the apostle , that we are not as many which make merchandise of the word of god , but as of sincerity , but as of god in the sight of god we speake in christ. and againe , so we speake , not as they that please men , but god which trieth our hearts : for if we should seeke to please men , we were not the seruants of christ. now he doth behaue himselfe vprightly in the ministerie of the word , who as the apostle admonisheth timothie , doth studie and indeuour to shew himselfe approued vnto god , a workeman that needeth not to be ashamed , diuiding the word of truth aright . who hath the testimony of his owne conscience , that he setting aside all sinister respects , doth sincerely and from his hart seeke the glory of god in the saluation of the people , and not himselfe or his owne , either profit or praise . of which integritie they come very short , who seeking not to profit their hearers , but to please them , endeuour not to approoue themselues to god , but to carnall men , neither seeke the glory of god , but their owne praise , nor the saluation of the people , but their own profit and preferment in the world . but as in the minister that preacheth , so also in the people that heareth the word of god , vprightnesse is required . to which purpose , before they come to the house of god , they ought to looke to their feet , that is , their affections , and to put off the shoes of their feet , that is , their corrupt affections , and with sincere affections they are to desire the sincere milke of the word , that they may grow thereby . the purpose and desire of him who commeth to the hearing of gods word , must be to performe therein an holy and vpright worship vnto god ; and with all good conscience and sinceritie to vse the ministerie of the word , as the power of god to our saluation , &c. but they that come to heare the word , either for fashion sake , because we haue such a custome , as carnall professors vse to doe , or because the lawes of men require it , as those which among vs are popishly affected , or because they would seeme to some , that they are religious , or at the least not irreligious , as dissemblers doe , or because they would see and be seene , as many proud and vaine persons do , or because they would take a nap , as some secure and s●outhfull persons doe , or because they would carpe and snatch at the preachers words , as malitious persons doe , or because they would heare and judge of the gifts of the preacher , and so giue their censure of his sermon , as diuerse glorious professours vse to doe , or if they come with the same affection to a sermon , as they goe to a stage-play , that is , to be delighted , as those which haue itching eares vse to doe , or if they come into the assembly , as cato was wont to come to the stage , namely ▪ that in shew of his dislike he might goeout againe , as some conceited and humorous persons vse to doe , or to passe the time , because they haue nothing else to doe , as some that liue inordinatly , either wholly neglecting their calling , or hauing no honest calling to walke in ; all which are practised by hypocrits of diuerse sorts , assuredly they are farre from that integritie which is required in those that come to heare gods word . when we are come to the ministerie of the word , our dutie is to take heed how we heare , as our sauiour christ admonisheth . for our bodily presence wil not suffice , vnlesse we behaue our selues vprightly in the hearing of the word . our first dutie therefore is , when we are come into the assembly , to set our selues in gods presence , that we may say with vpright cornelius , we are here present before god to heare all things that the minister hath in commission to deliuer vnto vs from god : and when the minister speaketh , we are to look higher than to him , remembring that hee is an embassadour of god in christs stead , by whom the lord speaketh vnto vs : and therefore as hee which speaketh must speake as the oracles of god , so he which heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the word preached , must heare it not as the word of man , but as it is indeed the word of god. our next dutie is to heare the word with an vpright desire to profit by it , and an vnfained purpose to practise it . in regard of the former , we are diligently to attend to the word , and as it were to hang on the preachers mouth , as being loath to let any thing s●ip from vs , but carefully to lay it vp in our hearts for our future vse , and in a word so to heare , as wee desire to be heard : for want of this vprightnesse they offend , who being present in body , are absent in mind , their eares going on pilgrimage , their minds going a whoring after the vanities of this life , and their heart , as ezekiel speaketh , going after their couetousnesse ; but especially they offend , who when they should listen to the word of god , doe giue themselues ouer to sleepe . in regard of the latter , our dutie is to heare the word of god with an honest and good heart , and therein to retaine it ; or as salomon saith to keepe it in the mids of our heart , that there it taking root , may bring forth fruit with patience . as for them , who with ezechiels auditours come to heare the word , without any true purpose to performe it ; as they shew themselues to be hypocrits in deceiuing others , so they play the sophisters in beguiling themselues . the like may bee said of receiuing the sacraments . for what would it auaile vs , if with simon magus wee bee baptized , and beleeue with a generall faith ? for vnlesse our hearts be vpright within vs before god , we may remaine as he did in the gall of bitternesse , and bond of iniquitie . or what would it profit vs , if after the example of iudas iscariot we be admitted to the lords table , and could so cunningly carry our selues , as euery one of the apostles should be more ready to suspect the mselues than vs ? for if our heart be not vpright within vs , but that we giue the outward face and shew to god , and set our hearts vpon the world , halting betwixt god and mammon , and esteeming gaine to be godlinesse ; we may be theeues , yea diuels as he was . and not to insist any longer in the seuerall parts of gods worship , this may be said of all externall worship in generall , that so oft as it is seuered from the inward & spirituall worship of god , it is hypocritical and detestable in the sight of god. to which purpose the lord professeth by his prophet , that he which killeth a bullocke , is as if he slew a man : he that sacrificeth a sheep , as if he cut off a dogs necke : he that offereth an oblation , as if he offered swines bloud : he that remembreth incense , as if he blessed an idole . wee must therefore beware least we rest in the performance of outward seruice , or cōtent our selues with opere operato , the deed done ; which is the rotten pillar of popish superstition . for it is not sufficient to doe that which is right , vnlesse we do it with an vpright heart . if with amaziah wee doe that which is right , but not with an vpright heart , we may fall away as he did . wherefore that exhortation which the apostle maketh to mens seruants , much more belongeth to vs , who are the seruants of god , namely , that we shold performe our duties towards him from our heart , not in eye-seruices , as men-pleasers , but with simplicitie of heart fearing god , and from our hearts obeying the holy will and commaundements of god. out of all which it appeareth euidently , that without vprightnesse of heart , neither the graces of the spirit , which wee may seeme to haue , are of any worth ; or our worship , of any account with god. but howsoeuer the most excellent graces without it be glorious sinnes , and the most glorious worship counterfeit , yet on the other side , where vprightnesse is , the graces which we haue , though as small as a graine of mustard seed , and our worship , though performed in much weakenesse , is acceptable vnto god. the second argument is taken from the authoritie of god himselfe , auowing the necessitie of vprightnesse . and hereunto appertaineth first the testimonie both of the holy ghost in this place , affirming , that those who are to dwell in gods holy mountaine , are such as walke vprightly ; as also of our sauiour christ , matth. . denying , that we shall euer enter into the kingdome of heauen , vnlesse our righteousnesse exceed the righteousnesse of the scribes and pharisies . the righteousnesse which the pharisies obserued themselues , and taught others to obserue , was altogether outward , whereby they abstained from outward and more grosse offences , neglecting inward and s●cret corruptions . secondly , the commaundement of god enjoyning vprightnesse . for this is the especiall dutie which we are to performe towards god , viz. that wee bumble our selues to walke with our god. for when the lord was to establish his couenant with abraham and his seed , this condition he requireth to be performed on their part , to walke before him , and to be vpright . this is that which dauid commendeth to salomon as his last will and testament , know thou the god of thy father , and serue him with an vpright heart and a willing mind , which iosua in his last speech commendeth to the people of israel , that they should worship the lord in spirit and truth . as moses also before had charged them . deut. . thou shalt be vpright therefore before the lord thy god. for seeing the lord is a spirit , he will therefore be worshipped in spirit and in truth . and as himselfe is a spirit , so is his law spirituall , restraining not onely the hand and tongue , but also the heart . now the commaundement of god imposeth a necessitie , not absolute indeed , but with this condition , if we will auoid his curse . thirdly , the same is prooued by the oath of god , which he sware vnto our father abraham , that he would giue vs , who are the sonnes of abraham , and heires of promise , that being deliuered out of the hands of our enemies , we should worship him without feare in holinesse and righteousnesse before him . for as the commaundement of god imposeth the necessitie of dutie , so the oath of the lord imposeth a necessitie of certainetie , or as the schoolemen speake , of infallibilitie . and therefore if we doe not walke vprightly , worshipping the lord , as before him , it is as certaine as the oath of the lord is true , that we can haue no assurance that wee are redeemed by christ out of the world , to raigne with him in his holy mountaine . the third and last argument , enforcing the necessitie of vprightnesse , may be this : for either wee must be vpright , or hypocrits . there is no third : for not to bee vpright , is to be an hypocrite , and not to be an hypocrite , is to be vpright . but we may in no case be hypocrites . for hypocrisie is a sinne most odious vnto god , most foolish in it selfe , most pernicious to them that are infected therewith . it is most odious vnto god : for as the vpright are the lords delight , so the hypocrit is an abhomination vnto him . for that which is highly esteemed among men , is abhomination in the sight of god. and not without cause : for all hypocrisie and doubling is a double if not a triple sinne : for counterfeit pietie is double impietie , both because it is impietie , and because it is counterfeit . and as hypocrisie is a counterfeiting , it containeth also two sinnes opposed to simplicitie and truth ; both which are comprised in integritie , viz. falshood opposed vnto truth , as it is mendacium facti , and deceit or guile opposed vnto simplicitie , as duplicitie or doubling . the hypocrite in respect of his falsehood and disguising , in the greeke tongue is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , a stage-player , who although perhaps he be little better than a rogue , representeth sometimes the person of a prince or monarch . those therefore are hypocrits , who lead their life as it were vpon a stage , cloaking sinne vnder the shew of vertue , hauing some ●orme or vizard of pietie , but denying the power of it , qui in superficie boni sunt , sed in alto mali , as augustine speaketh , who seeme to honour god with their lips , but remooue their heart farre from him ; who desiring to seeme good , but not to be so , and not to seeme euill , but to be so ; make cleane the outside of the cup , and of the platter , but within they are full of briberie and excesse : and are therefore compared by our sauiour christ to painted sepulchres , which appeare beautifull outward , but are within full of dead mens bones and all filthinesse . and as the fruit which groweth neere to mare mortuum , when it is ripe maketh a faire shew , but within is full of cinders or ashes , as some write : so these men outwardly appeare righteous vnto men , but within they are full of hypocrisie and iniquitie . but as in the disguising of hypocrits there is falshood , so in their doubling there is guile , wherby they indeuouring to deceiue both god and man , do in the end beguile themselues . and therefore not vnworthily is hypocrisie in the scriptures tearmed guile . and first , they foolishly goe about to deceiue god , the searcher of the heart , when they hope by a counterfeit semblance of religion to blear his eyes , and by vaine shewes to please him , whiles they securely abound with more hidden and secret sins : which seemeth to haue been the hypocrisie of the israelits , reprooued by the prophet esay , chap. . after this maner doe they offend : first , when they pray with fained lips , pretending such things in their prayer , as they do not intend , asking such things with their lips , as they do not desire with their heart , promising such things as they mean not to performe , and bearing the lord in hand with the pharisie , luke . that they be such persons as indeed they are not : for these men , after the example of the israelits , whose heart was not right within them , goe about to deceiue the lord with their mouth , and with their tongue they lie vnto him . secondly , when as they either commit secret sinnes , that god may not see them ; or hauing sinned , doe seeke to conceale their sinnes from god , that he may not know them : for such is the folly of hypocrits , that because they whē they hide themselues , see not god , they imagine that god seeth not them ; like to the silly woodcocke , which when she hath so hid her head , that she seeth no body , she imagineth that no body seeth her . thirdly , whereas the whole course of their life is leaud and dissolute , they will seeke to pacifie god with some outward obseruations , and those perhaps deuised by themselues : and this is the ordinarie practise of papists , who when they haue fearefully sinned against god , they will make him a plaster of their owne satisfactions . but the most vsuall practise of hypocrits is to deceiue men , to whom they desire especially by outward shewes to approoue themselues , pretending a profession of religion both to their worldly and their wicked respects . to their worldly respects , when as vnder the profession of religion they seeke the world , and the things which are in the world , subordinating religion to their worldly desires , and professing christianitie in a secondarie respect , so farre foorth as it standeth with the obtaining or retaining of their worldly desires , &c. to their wicked respects , when they make religion a cloke for their wickednesse . thus heretiques to countenance their errours , prepretend holinesse : thus the pharisies vnder a pretence of long prayers , deuoured widdowes houses : thus iudas couered his couetousnesse vnder a pretended care for the poore : thus iesabell when she intended the murder of naboth , proclaimeth a fast : absolon when he intended treason against his father , pretended the keeping of a vow : h●rod professed to the wise men , that he would goe and worship christ , when he meant to kill him . againe , the hypocrite seemeth to sinne with an high hand against the light of his conscience , detaining the truth in vnrighteousnesse , seeing the better things , and following the worse . and therefore hierome sayth , that in comparison of two euils , it is lesse to sinne openly , than to faine holinesse . but hypocrisie , as it is double iniquitie , and therefore most odious vnto god , so is it extreame folly : for the hypocrite , whiles he seeketh to deceiue not onely man , but god also , who cannot be deceiued , he beguileth himselfe . for he that would seeme religious , and hath not learned to refraine his tongue , but letteth loose the reines to his vnbrideled tongue , as hypocrites vse to doe in censuring , backbiting , and slaundering their brethren , such an one deceiueth his owne heart , his religion is vaine . likewise , he that is an hearer of the word , but no doer of it ( that is to say , an hypocrite ) such a one deceiueth himselfe ; and is indeed that foolish man , who ( as our sauiour sayth ) doth build vpon the sand . those that content themselues with the shining lampe of an outward profession , wanting the oyle of grace in their hearts , are by our sauiour christ compared to the foolish virgins . for seeing it is better to be good than to seeme so , and worse to be euill , than to seeme so , is it not extreame folly in hypocrites to chuse to be euill rather than to seeme euill , and to seeme good rather than to be good ? the folly of these men therfore is worthily noted by chrisostome ; hypocrit , saith he , if it bee good to be good , why wilt thou seeme to be that which thou wilt not be ? if it be euill to be euill , why wilt thou be that which thou wilt not seeme to be ? if it be good to seeme good , it is better to be so : if it be euill to seeme euill , it is worse to be so . wherfore , either seem to be that which thou art , or be that which thou seemest to be . againe , is it not extream folly for a man , that he may haue with thē of sardis the name that he liueth , to be content to be dead ; & that he may seem to be in the number of thē that shal be saued , willingly to be in the number of thē that shall be cōdemned ? lastly , hypocrisie is pernicious to him that is infected therewith , because it is a sinne which the lord doth grieuous●y punish both in this life , & in the world to come : in this life , first by defection , & consequently by detection . for those which be in the church , but not of it , they are subiect to defection or falling away , & thē the lord suffereth to fall away , that their hypocrisie may be detected , as the apostle iohn sheweth . for the hypocrit is he which hath receiued the seed into stony ground , & therfore wanting moisture & root , is not able to indure the sun of tēptation , but is like the rush without water , or like the grasse on the house top , which withereth before it be plucked vp . vpon triall therefore the hypocrite faileth , and by his failing his vnsoundnesse is detected . and this is the reason wherby the sonne of syrach dissuadeth from hypocrisie : for god ( saith he ) will discouer thy secrets , & cast thee down in the middest of the congregation , because thou camest not in truth vnto the feare of god , but thine heart is full of guile . and likewise our sauiour , beware ( saith he ) of the leauen of the pharisies , which is hypocrisie . for there is nothing couered that shal not be reuealed , neither hid , that shall not be knowne . and as touching the life to come , there is such assurance of the hypocrites damnation , that our sauiour christ , when hee would signifie , that the wicked seruant , math. , should certainely be condemned , he saith , he shal haue his portion with hypocrits , where shall be weeping and gnashing of teeth . for as the vpright or pure in heart are blessed , because they shall see god : so are the hypocrites accursed , for they shall not see him . againe , so pernicious is hypocrisie to the double minded man , that there is lesse hope of an hypocrite than of an open sinner : first , because he sinneth against the light of his conscience : secondly , because by his outward shewes he bleareth the eyes of men , wherby he escapeth those admonitions and reproofes , whereby the open sinner many times is reclaimed . and lastly , because in his pride and selfe-loue hee posteth ouer all publick reprehensions and exhortations to the open sinners , because he is assured , that in the opinion of others they belong not vnto him . and this is that which our sauiour christ sayth to the hypocriticall scribes and pharisies , that publicans and harlots should goe into the kingdome of god bef●re them . seeing therefore vprightnesse is a grace so excellent , that it goeth vnder the name of perfection , and is esteemed as the beautie of christs spouse , wherewith hee is especially delighted : so profitable , that to them which walke vprightly , the lord denieth nothing that is good , but giueth them grace in this life , and glory in the life to come , and not onely maketh them blessed , but their posteritie also after them : so necessarie , as that without it our best graces are counterfeits , and our best worship of god hypocrisie , and our selues hypocrits , who shall neuer see god , but shall haue our portion with hypocrits , where is weeping and gnashing of teeth ; how doth it behooue vs to labour for this grace , which is so excellent in it selfe , so pleasing vnto god , so profitable and necessarie vnto vs , and contrariwise to auoid the contrary sinne of hypocrisie which is so odious vnto god , so foolish in it selfe , and so pernicious vnto vs ? and to this purpose , that wee may come to the fifth and last thing , let vs obserue these few rules : first , let vs according to the example of dauid , learne to set god alwayes before our eyes , and our selues in the sight and presence of god. and to this end let vs meditate euermore both of his omnipresence , remembring that he is alwayes present with vs in all places , neither can we possibly auoid his presence , as the psalmist teacheth : as also of his omniscience , remembring , that the eyes of the lord are in euery place beholding the euil and the good , and not only looking vnto the outward actions and speeches , but also beholding the inward affections of the heart , and cogitations of the mind , euen before wee conceiue them , that so we may learn to walke with our god , approouing our selues vnto him , and so behauing our selues , as those which haue their conuersation in the sight . and presence of god. who knoweth not how decently and reuerently we carry our selues whiles wee are in the sight and presence of our superiours , especially of our prince . therefore senec a admonisheth his friend lucilius , that he would set before him cato or laelius , or some other graue and reuerend man , that he might liue as in his sight : for as he sayth , magna pars peccatorum tollitur , si peccaturis testis assistat : a great part of our sinnes is taken away , if when wee are about to sinne , there bee a witnesse by vs. how much more would the presence of almightie god strike a reuerence into vs , if we had the eyes of moses , the eyes of faith , whereby he saw him that is inuisible , and is alwayes present with vs : especially , if wee considered , that the lord seeth not as man seeth , for man looketh vnto the outward appearance , but the lord beholdeth the heart ; and that not onely the bodies of men , but the soules also are manifest before him . hell and destruction are before the lord , how much more the hearts of the sonnes of men ? by this argument dauid exhorteth salomon his sonne to vprightnesse , . chron. . and thou my sonne salomon , saith he , know thou the god of thy father , & serue him with an vpright heart & with a willing mind ; for the lord searcheth all hearts , and vnderstandeth all the imaginations of thoughts . secondly , to the meditation of his omnipresence and omniscience , let vs adde the consideration of his omnisufficiencie , remembring as the prophet hanani said to asa , that the eyes of the lord behold all the earth , to shew himselfe strong with them that are of an vpright heart towards him , and that as salomon saith , he is a shield to them that walke vprightly , and not that onely , but as dauid sayth , he is the sunne ( that is , author of all comfortable blessings ) and a shield ( that is a preseruer and protectour from euill ) the lord will giue grace and glory , and no good thing will he withhold from them that walke vprightly . and this is the argument which the lord vseth to moue abraham to integritie , gen. . i am god all-sufficient , walke before me and be vpright . for assuredly , if we did effectually call to mind gods all-sufficiencie , we would neuer be so foolish , as to play the hypocrits , approouing our selues to men rather than to god ; seeing he is all-sufficient to crowne vs with blessings , & to shield vs from euill . whereas men can neither doe vs good , vnlesse god bee pleased to vse them as his instruments , whereby hee will conuey his blessings vnto vs , neither can they do vs harm vnlesse god doe vse them as his rods , whereby to correct vs. thirdly , to the former let vs joyne a serious meditation of the last judgement : namely , that god all-sufficient who is euery where present , and is acquainted with al our secrets , shall one day iudge the secrets of men : and will bring euery worke vnto iudgement with euery secret thing , whether it bee good or euill . let vs therefore set god before our eyes , sitting in judgement , remembring that we must all appeare before the iudgement seat of christ , that ●uery man may receiue according to those things which he hath done in the body , whether good or euil , whether open or secret , whether alone or with others , whether in light or darkenesse , by day or by night . for darkenesse hideth not from god , but the night shineth as the day , the darkenesse and light are both alike . let vs not therfore content our selues with an externall profession of religion , and outward shew of vertue , when as our hearts be not vpright within vs , but are possessed with hypocrisie , and abound with secret sinnes . for an externall profession seuered from vprightnesse of heart , shall no whit auaile thee at the day of judgement , for god shall judge the secrets of men , but it shall be very prejudiciall vnto thee , increasing thine horrour and confusion . for how shalt thou be confounded , thinkest thou , who hast made a profession of religion , when the bookes being opened , and thy secret sinnes laid open before all the world , thou shalt be conuicted of hypocrisie , & condemned of many foule sinnes vnrepented of , which thou hadst laboured to conceale from the world ? and with what horrour shalt thou be striken , supposest thou , when thy portion shall be assigned thee with the hypocrits , where is weeping and wailing , and gnashing of teeth ? remember that many in the day of judgement shall say , lord , lord , haue not we prophecied in thy name , and cast our diuels in thy name , and done many great workes in thy name ? to whom the lord shall answere , i neuer knew you , depart from mee you workers of iniquitie . call to mind the fiue foolish virgins , who hauing lampes , but no oyle , were excluded . if therefore we would not depart ashamed from our sauiour christ at his comming , wishing the mountaines to fall vpon vs , and to couer vs from his sight , but would stand before the sonne of man with comfort , let vs endeuour to approoue our selues in the meane time to christ our judge , walking before him in vprightnesse of heart , and so demeaning our selues , as those who thinke that of their most secret thoughts , words , and deeds there must an account be giuen to god , who searcheth the heart and trieth the reines , that he may giue euery man according to his waies , and according to the fruit of his workes . fourthly and lastly , let vs follow the aduise of salomon , prou. . aboue all obseruation to keepe our heart . for the heart , as it is the fountaine of life , so of liuing well or ill ; from whence all our speeches and actions , as it were streames , doe flow and proceed . those things which come out of the mouth ( sayth our sauiour christ ) come from the heart . for out of the heart come euill thoughts , murders , adulteries , fornications , thef●s , false testimonies , slaunders . and againe , the good man out of the good treasure of his heart bringeth ●oorth good things , and the euill man out of the euill treasure of his heart bringeth forth euill things : for out of the aboundance of the heart the mouth speaketh , and also the hand worketh . if therefore we desire , that our actions and speeches may bee good and pure , wee must first haue our hearts purified by a true faith : that so our loue and obedience may flow from a pure heart , and good conscience , and faith vnfained . for it cannot be , that the streames of our actions should be good and sincere , if the fountaine of our heart be corrupt . wherefore in reforming our liues , our first and chiefe care must be for the purging of our hearts , as our sauior christ admonisheth , mat. . cleanse first ( saith he ) the inside of the cup and platter , that the outside of them may be cleane also . and iames , purge your heart you double minded ( saith he ) and not your hands onely . for what will it auaile vs to drie vp the streames , whiles the fountaine springeth : or to lop off the boughs , whiles the body and root doe remaine vntouched ? surely , if with amaziah we shall doe those things which be right , but not with an vpright heart , we shall fall away as he did . if with simon magus we professe our selues to beleeue , and joyne our selues to the saints of god , notwithstanding we may be as he was in the gall of bitternesse and bond of iniquitie , if our heart be not vpright within vs. this neglect of the heart is the cause of all hypocrisie , making men double minded , bearing as wee say , two faces vnder a hood . wherby it commeth to passe , that the most glorious professours sometimes become like to summer fruit , which many times being faire and mellow on the outside , is rotten at the core . now , that we may the rather be stirred vp to a diligent obseruation of our heart , we are briefely to consider these two things . first , that the heart of man is deceitfull and wicked aboue all things , and therefore cannot sufficiently be watched . and secondly , that such as is the qualitie of the heart , such is the qualitie of the man in the estimation of god. hetherto we haue spoken of integritie , as it is referred vnto god : it followeth now , that wee should intreat thereof , as it hath reference vnto men . for as wee must walke before god in truth and sinceritie without hypocrisie ; so must we haue our conuersation among men in simplicitie and singlenesse of heart , without dissembling or guile . for euen in our conuersation among men , wee are to haue god alwayes before our eyes , that as in his presence and sight wee may in singlenesse of heart performe such duties as we owe vnto men . for howsoeuer simplicitie is accounted folly in the world , and worldly wisedome , consisting of dissimulation and deceit , be euery where extolled : yet if we would be esteemed citisens of heauen , and pilgrims on earth , it behooueth vs to bee fooles in the world , that we may become truly wise , as the apostle exhorteth , . cor. . let no man deceiue himselfe . if any man among you seeme to be wise in this world , let him be a foole , that he may be wise , for the wisdome of this world is foolishnesse with god. not that i would haue simple men to be fooles , but that wise men ought to be simple . for true wisdome is tempered with the simplicitie of doues . and that wisedome which is from aboue , is pure , and without hypocrisie . whereas on the other side , the wisedome of the world , consisting of dissimulation and deceit , is by the censure of s. iames , earthly , carnall , and diuellis● . it is true indeed , that in the world simplicitie is deemed folly , and simple men are accounted as idiots , and innocent men esteemed fools . for such a generall wickednesse hath possessed the minds of most men , that now adayes no man is called innocent , but such as want wit to doe euill . and contrariwise , that mixed prudence is commended in the world , which is ●oyned with h●pocrisie and deceit . which notwithstanding it were easie for any man to attain vnto , who makes no conscience of dissembling , lying , facing , swea●ing , forswearing . but in the scriptures simplicitie is both commended and commaunded as a note of the citisen of heauen , without which there is no entrance for a man into the kingdome of god. christ commaundeth his followers to be wise indeed as serpents , but withall to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , simple or sincere , without any mixture of guile , as doues are without gall . and likewise paule would haue vs wise vnto that which is good , but simple vnto euill . in regard hereof the primitiue church , act. . is highly commended , that they conuersed together in singlenesse of heart : and herein especially the apostle glorieth , . cor. . that in simplicitie and godly purenesse , and not in fles●ly wisedome , he had had his conuersation in the world . and no maruell , for it is the note of a true israelite to be without guile : and such the holy ghost pronounceth blessed . christ our sauiour in respect of this simplicitie is called a lambe ; and those that will be his followers , must not be foxes or wolues , but as they are called in the scriptures , sheepe , following the steps of our sauiour christ , who did no sinne , neither was there guile found in his mouth . and hereunto let vs adde the testimonie of the holy ghost in this place , affirming , that those which shall dwell in the holy mountaine of god , are such as walke vprightly , that is , without hypocrisie towards god , without guile towards men . now this guile or dissembling , or doubling , or hypocrisie ( for so sometimes it is called ) which is opposed vnto simplicitie , is twofold , in word , and in fact : in word , when one thing is said , and another thought , which in the scriptures phrase , is speaking with an heart and an heart . this diuorce betwixt the mind and the tongue , is detestable vnto god , and odious to ingenious men : sometimes also it is called in the scriptures a deceitfull tongue , which the lord sayth should not be found in the remnant of israel . sometimes , a mouth of deceit , as psal. . such as is described psal. . the words of his mouth are softer than butter , whiles warre was in his heart : his words were more supple than oyle , yet were they swords : and ie●em . . their tongue is an arrow shot out , and speaketh deceit : one speaketh peaceably to his neighbour with his mouth , but in his heart he layeth ambushments for him . but what followes ? shall i not visit them for these things saith the lord ? or shall not my soule be auenged on such a nation as this ? if therefore wee would escape the judgements of god , and desire to liue a long and prosperous life , we must keepe our tongues from euill , and our lips , that they speake no guile , following , as i said before , the simplicitie of the lambe of god , in whose mouth there was found no guile . dissembling in fact is , when one thing is pretended , and another intended , or as augustine speaketh , dolus est cum aliud agitur , aliud fingitur . in which doubling , the wisdome of our polititians , brought vp at machiauels feet ▪ doth principally consist : the practise whereof is now growne so vsuall , that commonly it is said , qui nescit dissimulare , nescit viuere : he that knoweth not how to dissemble , knoweth not how to liue . howbeit , more truly it is said , and by warrant of scripture , qui vadit planè , vadit sanè , he that walketh plainely , walketh safely . prou. . he that walketh vprightly , walketh safely , but he that peruerteth his wayes , shall be knowne , namely , as an example to others . the highest degree of this deceit , is that which we call cony-catching or cousenage : when as a man by cunning trickes and artificiall fetches ouerreacheth his neighbour : when with his tongue concinnat dolum , he trimly forgeth deceit ▪ and in his deeds layeth wait for his brother , setting snares and nets to catch men , as fowlers doe for birds , or as cony-catchers doe for rabbets , bunting his brother with a net , as the prophet micah speaketh . now as simplicitie in the scriptures is commended vnto vs as a note of the true sheepe of christ , imitating the simplicitie of the lambe of god : so deceit and guile is condemned as a propertie of those , who resemble the image of satan the old serpent , the forger of deceit , and the father of lies . for if he be a true christian , in whom there is no guile , what is hee in whom no simplicitie or plaine dealing is to be found ? if in the remnant of israel a deceitfull tongue shall not be found , then belong not they to the israell of god , who with their tongues doe forge deceit . if true christians be the sheepe of christ , resembling his simplicitie , in whom there was found no guile : what then are those foxes and wolues , who imitate the old serpent in subtiltie and deceit ? if those which shall rest in the holy mountaine of god , be such , as doe walke in vprightnesse and simplicitie , then haue they no inheritance in the kingdome of heauen , who walke in dissimulation and deceit . and this may further appeare by the lords prohibitions , censures , and threatnings denounced against deceit . it is forbidden , leu. , you shall not lie , nor vse deceit one towards another . and . thess. , we are charged not to goe beyond or ouerreach our brother , or to defraud him in any matter . it is censured as a sinne odious vnto god. a man of deceit god hateth . it is reckoned rom. , among the crimes of the gentiles , giuen ouer to a reprobate sence , that they were full of guile . and ezec. , among the abhominations of ierusalem , for which destruction is threatened against it , that they made gaine of their neighbours by deceit . and lastly , the judgements of god are denounced against it , psal. , the deceitfull men shall not attaine to the halfe of their dayes . . thess. . , the lord is a re●enger of such things , namely of cousenage and deceit . and in the place before cited , shall i not visit them for these things , saith the lord ? or shall not my soule be auenged on suc● a nation as this ? to conclude therefore this first note : seeing vprightnesse is made a proper marke of the true child of god , and citisen of heauen , whereas contrariwise , dissimulation and deceit are the brands of the wicked : it behooueth euery one to apply this note to himselfe . doost thou walk vprightly without hypocrisie towards god , without guile towards man ? happy and blessed art thou : for thou shalt see god , and as thou now art a sound member of the church militant , so shalt thou be an inheritour of glory in the triumphant . doest thou not walke in sinceritie towards god , and simplicitie towards men , but in hypocrisie and dissimulation ? then most fearefull is thine estate , vnlesse thou repent , for thou hast no part or fellowship in the doctrine of saluation , or in the communion of saints , but thy portion shall bee assigned thee with hypocrits , where is weeping and gnashing of teeth . the second note of a citisen of heauen , is righteousnesse : for to the prophet , demaunding who is a sonne and heire of god ; the lord answereth , he that worketh righteousnesse . where first we are to consider the sence of the words , and then are wee to shew , that the working of righteousnesse is a proper marke of those , who liuing in the church , are appointed to eternall life . iustice is that vertue which giueth to euery one that which is due vnto him . and it is either vniuersall or particular . the vniuersall , summarily compriseth al those duties which we owe to our neighbour : and is therefore said to containe all other morall vertues within it , according to the testimonie of the auntient poet , which to this purpose is alleadged by some . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in iustice is all vertue summarily comprised . the particular iustice is either distributiue , or commutatiue . the distributiue is that , which hauing place in distributing rewards or punishments , obserueth a geometricall proportion , according to the worthinesse of men , or their deserts . the commutatiue iustice is that , which hauing place in contracts , obserueth an arithmeticall proportion in the equalitie of the things commuted . but of the vniuersall righteousnesse , this place is especially to be vnderstood , the summe whereof is that law royall , as saint iames calleth it , thou shalt loue thy neighbour as thy selfe : wherein all the precepts of righteousnes , that is to say , of the second table are summarily contained . and the rule of exercising this righteousnesse , is that law of nature commended vnto vs by our sauiour christ , m●t. , whatsoeuer you would that men should do to you , euen so do you to them , for this is the law and the prophets . which sentence is sayd so to haue pleased the emperour alexander s●uerus , that in his pallaces and publicke buildings he caused it to be written and engrauen : and when he punished any man , he caused this saying to be proclaimed by the crier , quod tibi non-vis , alteri ne ●eceris . do not to another what thou wouldest not haue done to thy selfe . now the exercise or working of this righteousnesse is here made a note of the child of god. for he doth not say , he that can talke of righteousnesse ; nor he that delighteth to heare anoter man speake thereof ; nor he which professeth righteousnesse , or maketh a pretence thereof ; but he that worketh righteousnesse shall dwell in the holy mountaine of god. for there are some which can notably discourse of righteousnesse , than whose life nothing is more vnjust . and there are others , who with eze●●iels auditors delight to heare the minister preaching of righteousnesse , as if he were some skilfull mulitian that hath a pleasant voyce , but it is to heare onely , and not to practise . there be many also who with the pharisies say and do not ; which professe righteousnesse , but do not practise it . qui curios simulant & bacchanalia vivunt . but with the folly of these men the holy ghost meeteth in diuerse places of the scripture , mat. , not euerie one that sayth lord lord shall enter into the kingdome of heauen , but he that doth the will of my father which is in heauen . rom. , not the hearers of the law are just before god , but the doers of the law shall be justified , iam. , be ye doers of the word , and not hearers onely , deceiuing your selues , &c. mat , vnlesse your righteousnesse exceed the righteousnesse of the scribes and pharisies , ( who sayd and did not ) you shall not enter into the kingdome of heauen . wherefore brethren let no man deceiue you , not he that heareth , nor he that speaketh , not he that professeth or pr●tendeth , but he that worketh righteousnesse , he is righteous . neither is that to be omitted that the holy ghost speaketh in the present tence , thereby signifying a continuall act , as basill hath obserued : marke ( saith he ) the accuratnesse of the speech ; he doth not say , who hath wrought , but he which worketh . for it is not one action that maketh a vertuous man , but it behooueth a man in his whole life to keepe a constant course of well doing . for iustice is an habit induing a man with a perpetuall and constant will to do euery man right . but here some will object : the scriptures testifie that there is not a righteous man vpon the earth , rom. . there is not a iust man , no not one . if therefore the righteous onely shall be saued , and scarcely they , as peter saith , how can any man liuing hope to be saued , seeing there is not a just man vpon earth , that doeth good and sinneth not , as salomon professeth . i answer : if we should be summoned before the iudgement feate of gods justice , and the lord should deale with vs summo iure , according to extremitie , exacting at our hands that full and perfect righteousnesse which is required in his law : assuredly the lord entring into judgement with vs , no man liuing could be iustified . but we must appeale from the judgement seat of gods justice to the throne of his mercy : and from the sentence of the law concluding all vnder sinne , to the sentence of the gospell , pronouncing all those that truly beleeue in christ , not just onely , but also blessed : that so being clothed with the righteousnesse of christ by faith , we may in him be justified , though vnjust in our selues in respect of legall righteousnesse . now those which truly beleeue in christ , are sayed to be righteous two wayes : before god by faith , that is , by the righteousnesse of christ , apprehended by faith : before men by the fruits of faith , that is , by righteousnesse inherent in vs , and performed by vs. for those which beleeue in christ , their faith is imputed vnto them for righteousnesse ; because they apprehending christ , who is our righteousnesse , and by the same faith being vnited vnto him , his righteousnesse and obedience is imputed vnto them , and accepted of god for them , as if they had performed the same in their owne persons . but they who are justified by the righteousnesse of christ , are also sanctified by his spirit , regenerated , and as it were created a new to good workes , which god hath prepared for vs , that we should walke in them . for so soone as we are deliuered by christ out of the bondage of sinne , we become the seruants of righteousnesse : that as in former times we gaue our members as seruants of sinne vnto vnrighteousnesse , we should from henceforth giue them as seruants of righteousnesse vnto holinesse . and howsoeuer the best obedience of the faithfull is but an imperfect obedience ioyned with manifold infirmities and wants , and stained with diuerse corruptions , wherewith they are infected , and sinnes whereinto they fall , in so much that esay compareth the righteous works of the faithfull to menstruous clouts ; notwithstanding the lord beholding them in christ , and accepting their will for the deed , and sincere indeuour for the performance , not onely themselues are termed righteous , but are also said to worke righteousnesse . and this working of righteousnesse , the perfection whereof is not to be measured by the perfectnesse of the worke , but by the vprightnesse of the will , and sinceritie of the indeuour aspiring towards perfection , is an vndoubted note of a true citisen of heauen , who in this psalme is described . and that the lord accepteth those for true members of the inu●sible church , who worke righteousnesse , the scriptures testifie : in euery nation , saith peter , he that seareth god and worketh righteousnesse is accepted of him . and this is so vniuersall a note of the children of god , and so proper vnto them , that whosoeuer worketh righteousnesse he is truly said to be borne of god ; and he that worketh not righteousnes is not of god , but of the diuell . but as they that worke righteousnes are the seruants of god in the kingdom of grace , so shall they raigne with him in the kingdome of glory . for that which is said in the beginning of this psalme , that he which worketh righteousnesse shall rest in the mountaine of god ; and in the end , that he shall neuer be remoued ; the same is cōfirmed by the holy ghost in other places of scripture . esay , he that walk●th in righteousnes , &c. he shall dwell on high . and prou. , the righteous shall neuer be remoued . and so certaine is the saluation of the righteous , that the booke of the liuing , is the booke of the just : eternall glorie is the crowne of righteousnesse : the rising againe vnto glory , is the resurrection of the just . and as justice containeth all those vertues which haue reference to our neighbour , so the reward of it is the heape of all rewards , namely , blessednesse . for as the scriptures testifie , blessed are those that worke righteousnesse ; and not onely they , but those also which hunger and thirst after righteousnesse are blessed . wherefore seeing not onely in this place , but elsewhere also in the scriptures eternall life is promised to those that worke righteousnesse ; the consideration of this reward ought to be a motiue to prouoke and stirre vs vp to the exercise of justice : which i do not speake to this end , as though the workes of justice were to be performed with that mind , as that we should hope thereby to be justi●ied before god , or by them to merit eternall life ; for that is an opinion sacrilegious and blasphemous against christ , whose justice alone , apprehended by faith , justifieth vs before god , and maketh vs accepted vnto eternall life . in respect of which justice we are to esteeme all our owne merits ( if we had any ) as dung , that we may gaine christ , and may be found in him , not hauing our owne righteousnesse , which is of the law , but that which is by the faith of christ , the righteousnesse which is of god through faith . and therefore if we desire that the workes of righteousnesse which we do performe , should be acceptable vnto god , they are not to be performed to that end that we might by them attaine to justification or saluation : for good works performed to that end are glorious sins : but in doing the workes of righteousnes , these ends are to be propounded . first , in respect of god , that we may glorifie him : for which end we were elected , created , redeemed , regenerated . for by the workes of righteousnesse god is glorified . her●in , saith our sauiour christ , is my father glorified , that ye beare much fruit . for which cause paul prayeth for the philippians , that they might be filled with the fruit of righteousnesse , which are by iesus christ vnto the glorie and praise of god. neither is god glorified in vs alone , but in others also , which are the wit●esses of our good deeds . therefore christ exhorteth vs , so to let our light shine before men , that they seeing our good workes may glorifie our father which is in heauen . and peter likewise counselleth vs so to haue our conuersation honest among the gentiles , that by our good workes which they shall see , they may glorifie god in the day of the visitation . secondly , that we may testifie our thankfulnesse vnto god for all his benefits bestowed vpon vs , and may auoid the punishment which is due to vnthankfulnes . for whereas the lord in lieu of all his benefits , both temporal and spirituall , as election , vocation , redemption , regeneration , expecteth at our hands these fruits alone , of holines and righteousnes ; assuredly it were vnthankfulnes vntollerable , if either we should be barren of good fruits , or bring forth euill fruit . for wherefore hath the lord elected vs ? that we might be saued howsoeuer we should liue ? no , but he hath elected vs that we should be holy and without blame before him in loue ? why hath christ redeemed vs from the hand of our spirituall enemies ? that being freed from them we might sinne the more freely ? no , but that being deliuered from the hand of our spirituall enemies , we might worship him without feare , in holinesse and righteousnesse before him all the dayes of our life . wherefore hath he freed vs from the seruitude of sinne ? that we might haue freedome to sin ? no , he hath freed vs from sinne , that we might be the seruants of righteousnesse : and being now freed from sinne , and made seruants vnto god , we haue our fruit in holinesse , and the end euerlasting life . why did he beare our sinnes in his body vpon the crosse ? that we liuing in sin should not die for them ? no , he bare our sinnes in his body on the tree , that we being deliuered from sinne , might liue in righteousnesse . wherefore doth he regenerate vs by his spirit , and as it were create vs anew ? that we should doe nothing our selues ? no , wee are the workmanship of god , created in christ ksus to good workes , which god hath prepared , that we should walke in them . why doth hee bestow his temporall benefits vpon vs ? that like well pampered horses we should kicke against our lord and maister ? no , he crowneth vs with his manifold blessing , to this end , that we might keepe his statutes and obserue his lawes . for what else doth the lord require of thee which art the people of god , in lieu of all his mercies , but to feare the lord thy god , to walke in all his wayes , and to loue him , and to serue the lord thy god with all thy heart , and with all thy soule ? that thoukeepe the commandements of the lord , and his ordinances which he commaundeth thee for thy wealth ? let vs remember that we are trees of righteousnesse which the lord hath planted in his garden , that is , his church , that we may bring forth the fruit of righteousnesse . but if he shall come to seeke fruit ( as euery yeare he commeth ) and shall find none , howsoeuer he may forbeare for a time , yet at the length he shall cut downe the vnfruitfull trees : for he cannot abide that they should cumber the ground , and make it also barren . let vs remember that we are the branches of the vine , which if we be vnfruitfull , the lord wil cut off . let vs consider that the axe is layd to the root of euery tree ; that euery one which bringeth not forth fruit , may be cut off and cast into the fire . againe , in respect of our neighbour we are to worke righteousnesse , that we may helpe him either with the benefit or the example of our good worke . for the benefit of justice belongeth to others . for whereas other vertues are referred to the good of him that hath them ; justice onely seemeth to be the good of another man : for justice attendeth the duty of one man to another ; but in other vertues is attended the duty of the inferiour faculties vnto reason , as one saith . but thou mayst helpe thy neighbour also by the example of thy good worke . for when thou goest before thy brother with the light of thy good example , thou shalt gaine him vnto christ , if he be not already wonne vnto him , that he also may glorifie god in the day of the visitation . or if he be already ingrafted into christ , by thy good example thou shalt edifie him , and as the apostle testifieth of the corinthians , thou shalt prouoke him to good workes . lastly , we are to performe the workes of righteousnesse , in respect of our selues , as being both profitable and necessary forts , profitable : first , because by them we may make sure our calling and our election ; as peter teacheth , they being so many testimonies vnto vs thereof . true indeed it is , that we were elected without respect of workes , and we are called by grace , not according to workes , we are justified by faith without workes , and by grace we are saued through faith , and not by workes . but if a man would know whether he be elected , called , justified , and shall be saued , ( as we are bound to giue diligence , that we may haue a firme knowledge of these things ) we are not to pry into the secret counsell of god , but we are to examine our selues by our fruits : for both we and others are to be discerned by our fruits . as our sauiour saith , by their fruits you shall know them , do men gather grapes of thornes , or ●igges of thistels ? a bad tree cannot bring forth good fruit . by the fruits therefore of righteousnes we may euidently discerne our selues to be sanctified . and none are sanctified but such as first are justified ; and whosoeuer are justified are effectually called , and none are effectually called , but such as are elected ; and none are elected , but such as shall be saued . to this purpose iames sheweth that the faith whereby we are justified , must be demonstrated by good workes . and iohn affirmeth , that by the the loue of our brethren ( which is all one in effect with righteousnesse ) we know that we are translated from death vnto life . againe , good workes are profitable , because they haue the promises both of this life , and of that which is to come . they are also necessary , not as the causes of our justification and saluation , as though we were either justified by them , or saued for them ; but as necessary fruits of faith and testimonies of our justification , according whereunto the sentence of saluation shall be pronounced : for although vnto the act of justification good workes do not concurre , as any causes thereof , yet in the subject , that is , the partie justified , they concurre as fruits of our faith , and consequents of our justification . for as breathing is such a fruit or consequent of life , as where that is , we judge the body to liue ; where that is not , we judge it to be dead : so is the exercise of righteousnesse and performance of good workes , such a consequent of faith , as that where good workes are , the faith is liuely ; where they are not at all , the faith is dead . they are necessary also in respect of saluation , not as the causes thereof , but partly as the way ; for we are his vvorkmanship created vnto good workes , which he hath prepared for vs to walke in them , and therefore they are fitly sayd to be vni regum , non causa regnandi , the way to the kingdome , not the cause of reigning : and partly as the euidence , according vnto which the lord proceedeth in judgement to the sentence of saluation . come you blessed of my father ( sayth christ the judge ) inherit you the kingdome prepared for you from the foundations of the world : for i was an hungrie and you gaue me meat , i thirsted and you gaue me drinke , &c. it is most certaine that christ our sauiour by his obedience hath merited and purchased eternall life for all those that beleeue in him , according to the maine promise of the gospell , that whosoeuer beleeueth in him shall be saued . by that righteousnes and obedience of christ , apprehended by faith , & not by or for any righteousnes inherent in vs , or obedience performed by vs , are we made sonnes & heires of god , entituled vnto the kingdome of heauen , acquitted from our sinnes , and accepted vnto eternall life . notwithstanding , seeing all that be in the church professe themselues to beleeue , whereof many deceiue either themselues with an opinion , or others with a profession of faith ; therefore the lord proceedeth vnto judgement , according to the fruits either of faith , or infidelity : taking for granted , that in those who are members of the true visible church , where good workes are there is faith , and where are no good workes there is no faith . and therefore it behoueth vs , as we desire either to haue assurance of our saluation whiles we liue here , or to heare the comfortable sentence of saluation pronounced to vs in the day of judgement , so to be carefull to demonstrat our faith by good workes . and hereby it appeareth against the malicious slaunder of the papists , that although we deny good workes to be meritorious of euerlasting life , yet we do not teach men to cast off all care and well doing . now for the auoiding of errour : whereas the workes of righteousnesse are made a proper note of the sons and heires of god , we are first to restraine this part of the lords answer to that subject whereof dauids question is propounded , namely , to those who liue in the true visible church , and professe the name and religion of god. of these , because there be many hypocrites and vnsound professors among them , dauid desireth to be informed , who are the true professors . the lord answereth : he that worketh righteousnesse , and so by his good workes doth demonstrat his faith . there are many workes materially good to be found , not onely among heretickes and idolatours , as the papists , but also among turkes and pagans . but we speake not of those that are without , for they are not within the compasse , either of dauids question , or gods answer . and secondly we are to know that all works in respect of the matter , or the thing done , seeme to be good workes , are not straightwayes the workes of righteousnesse , neither doth he which performeth them alwayes worke righteousnesse . for it is not a good and a true worke of righteousnesse indeed , vnlesse it proceed from the right fountaine , vnlesse it be done in a right maner , and to a right end . as touching the fountaine , it is a good rule of gregory : that the streames of righteousnes towards our brother , must be deriued from the fountaine of pietie towards god. for we loue not our brother aright , vnlesse we loue him in and for the lord , and we cannot loue him in and for the lord , vnlesse we loue the lord much more : and we loue the lord , because we are by faith persuaded , that he loueth vs first , his loue being shed abroad in our hearts by the holy ghost : and we cannot beleeue in god and christ our sauiour , vnlesse we know god aright , and vnderstand the mysterie of our saluation by christ. if therefore we be ignorant persons , we haue no faith , if we be vnfaithfull persons , we haue no true loue or feare of god , nor any other sanctifying grace : if we haue no true loue of god , we haue no true loue of our brother . for euen as the loue of god , seuered from the loue of our neighbour , is hypocrisie ; so is the loue of our neighbor seuered from the loue of god , counterfeit . the good workes therefore that are done , either by an ignorant person , or by a more ciuill honest man , who is void of faith , of religion , of the loue and feare of god , although materially they be good : yet are they euill as they proceed from him . for whiles the tree is euill , the fruit cannot be good , whiles the person is not accepted as just in christ ( as none but the faithfull are ) his actions cannot be acceptable : for without faith it is impossible to please god. and this is that which the apostle saith , that the end and consummation of the commandement is loue , out of a pure heart , a good conscience , and faith vnsained . in respect of the manner , our good workes must be performed vprightly , not in hypocrisie and dissimulation : otherwise it is vnfained and counterfeit . for though we doe that which is right , yet if we doe it not with an vpright heart , we doe it not rightly , neither can we be sayd to worke righteousnesse . in respect of the end , we are to perfome good workes , that by the discharge of our duty god may be glorified . but if our end be , to be seene of men , if to win praise and glorie to our selues , if to merit of god , and as it were to bridle him by our good deed , all our workes , though neuer so glorious in the eyes of the world , yet are they splendida peccata , that is to say , glorious sinnes . to this purpose we are to remember , that we are to worship god , not onely in holinesse , but in righteousnesse also : and we worship him in righteousnesse , when as in a sincere obedience to god we seeke by performing the duties of righteousnesse to our brother to glorifie god. from this note therefore of gods children , we distinguish the seeming good workes , first of infidels without the church , or of more naturall men within ; because there can be no true righteousnesse or loue of men , without faith , pietie and loue of god. secondly , of hypocr●tes and dissemblers , who do no good , but for sinister and by-respects , and therefore their righteousnesse being hypocrisie , is double injustice . lastly , of all pharisaicall and popish justiciaries , who by their good workes thinke ( such is their satanicall pride ) to make god beholding vnto them , and to merit heauen to themselues , most sacrilegiously & injuriously vnto christ our sauiour , placing the matter of their justification , and the merit of their saluation in themselues . in a word , that is no true righteousnesse which is seuered from holinesse ; neither is that a worke of righteousnesse , which is not a righteous worke rightly done , as that is not , which is done in hypocrisie , or to an ill end . he therefore vndoubtedly is the sonne and heire of god , who professing the true faith , laboureth to demonstrat his faith by good works ; his faith working by loue , and his loue proceeding from faith vnfained : who in vpright obedience towards god , seeketh by the exercise of righteousnesse , and discharge of his dutie towards his neighbour , to glorifie god. the third note of the child god is truth , which the holy ghost expresseth in these words , and speaketh the truth in his heart . which words ( sayth augustine ) are not thus to be vnderstood , as though keeping the truth in the heart , we should vtter vntruth with our mouth . but the holy ghost vseth this phrase of speech , because a man may with his mouth vtter the truth , which will nothing auaile him , if he hold not the same in his heart . wherefore although this phrase of speaking the truth in his heart , seeme somewhat harsh , notwithstanding , if it be rightly vnderstood , it doth more fully expresse the disposition of a man which is addicted to the truth , than if it had been said from the heart . thus therefore i read , who speaketh the truth which is in his h●rt , that is , who vttereth with his tongue the truth which he hath conceiued in his mind . for that we may be vcraces , that is , speakers of the truth , there is a double conformitie or agreement required , which is here expressed , the one of the speech with the mind ( namely , that we should speak as we thinke ) the other of the mind , with the thing it selfe ( namely , that wee should conceiue in our mind , according to the truth of the matter . ) for as the rule and measure of truth in words , is the agreement of them with our thoughts : so the rule and measure of truth in our thoughts , is the agreement thereof with the things themselues . it is true indeed , that in some sciences either agreement alone sufficeth vnto the truth : as in morall philosophy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a speaker of the truth , who speaketh as he thinketh , although perhaps he thinketh otherwise than the thing it selfe is : and in logicke he is said to speake the truth , who speaketh as the thing is , although perhaps he thinketh otherwise : but in diuinitie both , as i said , is required . neither can we be said , if either be wanting , to be veraces , that is , such as speake the truth which is in our heart : for he which deliuereth an vntruth , supposing it to bee true , howsoeuer hee bee free from the vanitie of lying , yet he cannot be said to bee a speaker of the truth ; for in his mouth he vttereth an vntruth , though in his heart he be well affected to the truth . contrariwise , he that speaketh the truth which he thinketh to be false , he is a lyar , though he speake the truth , because he hath truth in his mouth , but not in his heart . such a one therefore , because hee speaketh with an heart and an heart , may not vnworthily be said to lie . for ment●ri est contra mentemire : to lie , is to speake otherwise than a man thinketh . wherefore , that a man may bee said to speake the truth which is in heart , there is a double agreement required , the one of the tongue with the mind , the other of the mind , with the things themselues . and to this double conformitie in speaking the truth , there is opposed a double falshood , namely , when a man speaketh either that which is false , or falsely . he speaketh that which is false , who speaketh otherwise than the thing is , whether he thinkes it to be so , or otherwise . he speaketh falsely , who speaketh otherwise than hee thinketh . he which speaketh a falshood , supposing it to be true , is not so much to be blamed for lying , as for vnaduifednesse and rashnesse . for we ought to be sure of those things which we affirme . but he which either speaketh that which hee knoweth to bee false , or speaketh that which is true falsely , that is , animo fallendi , with a purpose to deceiue ( as the diuell sometimes doth ) he is a lyar : neither can you easily determine , whether is in the greater fault : for as the one hath lesse truth in his mouth , so the other hath more deceit in his heart . now that the loue of the truth , and likewise the detestation of falshood is to be reckoned among the notes of gods children , it is testified , not onely in this place , but also elsewhere in the scriptures . zeph. . the remnant of israell ( that is , the true members of the church , which shall remaine ) shall not speake lies , neither shall a deceitfull tongue bee found in their mouth . and prou. . a righteous man hateth lying words , but a wicked man is so addicted vnto lying , that he stinketh as it were , and is confounded . and whereas it is said in the end of the psalme , he that doth these things , shall neuer be remooued . the same is testified by salomon , pro. . the lip of truth ( meaning thereby the man which speaketh the truth ) shall be established for euer . and whereas in the beginning of the psalme it is promised , that he shal rest in the mountaine of gods holinesse , the same we read performed , apoc. . where it is said of those , in whose mouth was found no guile , that they were redeemed from among men , being the first fruits vnto god and the lambe . but it will be obiected , that euery man is a lyar , according to that of the apostle , let god be true , and euery man a lyar . if therefore none shall dwell in the holy mountaine of god , but such as are speakers of the truth , who then shall be saued ? i answere , that no man indeed vpon the earth may be said to be so perfectly true , but that sometimes he faileth of infirmitie , so farre hath the father of lies , the diuell , infected vs with his falshood . but that if we aspire and contend towards that perfection , embracing and louing the truth , detesting and abhorring lies , and haue a setled purpose and vnfained resolution to obserue the truth in all things , so farre as god shall enable vs ; assuredly howsoeuer we may sometimes faile of infirmitie , as sara once did , and peter also through feare ; notwithstanding our infirmities being pardoned through and for the perfect obedience of christ , and our leasings couered with his veritie , who is the truth , the lord will accept of vs in his fonne , as those which speake the truth in their heart : because the true desire and purpose of our heart is alwayes to obserue the truth . for we must distinguish betwixt those , who hating falshood , doe sometimes ( though seldome ) fall thereinto , and those which haue got a custome and habit of lying , and are delighted with vntruth : for the former may be verified of the faithfull , but the latter cannot . the vse which we are to make of this doctrine , is this , that seeing the truth of our speech is a matter of so great weight and consequence , as that the holy ghost in this place hath set it downe , as one of the marks of gods children , we are to be stirred vp to embrace the truth , and to abhorre lies . and to this purpose let vs in the first place consider , that whereas the facultie of speech is of so great vse in our life , as that without it wee should seeme to liue like beasts , notwithstanding all this vse of our speech dependeth vpon the truth thereof . for take away truth from the speech of men , and it were better men should bee dumbe than able to speake . of truth therefore there is great necessitie , not onely in religion ( for without the knowledge of the truth wee cannot attaine to saluation ) but also in our whole life . lying contrariwise peruerteth the vse of speech , and maketh it not onely vnprofitable , but hurtfull also , it taketh away faith from among men , and in a manner dissolueth humane societies , which without mutuall contracts and negotiations ( wherein truth doth rule ) cannot be maintained , &c. secondly , whereas god is truth , and the authour of all truth ; and contrariwise , the diuell is a lyar , and the father of lies ; let vs consider whose image it behooueth vs to represent : for his children we are , whose image we do bear , the wit , the children of god , if we be speakers of the truth ; the children of the diuell if we be lyars . thirdly , as there be two fathers ; of those which speake truly , god ; and of lyars , the diuell : so there are two kingdomes whereunto all appertaine , the kingdome of light , and the kingdome of darkenesse . the language or dialect of the former , is truth ; of the latter , lying : if therefore thou wouldest know to whether kingdome thou doest appertaine , thou mayest know by thy language . fourthly , by the profession of the truth , as our brother is profited , so is gods glory aduaunced : but by lying , wee sinne not onely against our neighbour , but also against god. fiftly , for those causes , truth in the scripture is commended vnto vs , and commaunded , but vntruth is forbidden and condemned . wherefore ( saith the apostle ) cast off lying , and speake euery man the truth vnto his neighbour , for we are members one of another . where the apostle vseth two reasons ; first , because we are renewed in the holinesse and righteousnesse of truth , according to the image of god , that we may be true , as he is true : secondly , because we are members of the same body , and therefore ought to maintain truth among our selues . but especially in the ninth commaundement is truth commanded , and all falshood forbidden . but it may be you desire testimonies of either seuerally . as of truth commaunded , zachar. . these are the things that you shall doe : speake yee euery man the truth vnto his neighbour : execute iudgement truly and vprightly in your gates . and againe , therefore loue the truth and pe●ce . of falshood forbidden , exod. . thou shalt keepe thee farre , ● verbo mendac● , from a lying word . leu. . ye shall not steale , nor deale falsely , nor lie one vnto another . where theft and lying , as they vse to goe together , so are they joyned as companions : and hard it is to say , whether is the worse sinne . a lie ( sayth a wise man ) is a wicked shame in a man : yet is it oft in the mo●th of the vnwise . a theefe is better than a man that is accu●tomed to lie : but they both shall haue de●truction to heritage . the conditions of lyars are vnhonest , and their shame is euer with them . and hereunto let vs adde that prohibition of the apostle , col. . lie not one to another , hauing put off the old man with his practises , and put on the new , &c. sixtly , as god doth loue the truth , as being himselfe not onely true , but truth it selfe : so he abhorreth lying , as one of the things which he especially hateth . seuenthly : and hereunto accordeth the judgement also of all ingenious men , euen among the heathen and others : who commend truth , as a most excellent vertue , as a most sacred possession , as the sunne in the world , as that one thing wherein men may become most like vnto god. wherefore pythagoras being demaunded , what that was , in doing whereof , men might especially be like vnto god ? answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , if they speake the truth . and therefore another sayth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , it is alwaies best to speake the truth . contrariwise , they condemne lying as a most foule and shamefull vice , and vnworthy an honestman . to lie ( sayth one ) is a base thing , but truth is noble . and therefore of all reproches , an ingenious man can least brooke this , that another to his face should say , thou lyest . but if the very heathen people doe so highly esteeme of truth , how much more doth it become vs christians to loue and embrace it , who are his children , that is the truth , who are redeemed by him that is the truth , and vnto whom wee are to conforme our selues ; who are regenerated by the spirit of truth , by whome we are to be led into all truth , who are sanctified by the word of god , which is the truth , who are of the truth so many as are of god. therefore nothing lesse becommeth a christian than lying , nothing more than truth . eightly , but if no other arguments will preuaile with vs , let vs consider on the one side , what rewards the lord hath promised to them that speake the truth , and on the other side , what ●udgements he hath denounced against lyars . to the speakers of truth , the lord hath promised , that they shall neuer be remooued , that they shall be established for euer , that they shall dwel in gods holy mountaine , as before hath beene shewed : against lyars , the lord hath threatened fearefull judgements , a false witnesse shall not be vnpunished , and he that speaketh lies● shall not escape . for first he is punished with infamie , and looseth his credit , insomuch that no man will beleeue him , when he speaketh the truth : for as one sayth , what truth can be spoken of a lyar ? secondly , he is discarded of the godly , he that telleth lies ( sayth dauid ) shall not remaine in my sight . but these are light punishments in comparison of those that follow , for god doth not onely punish lyars , but also destroy them , psal. . thou shalt destroy them that speake lies . prou. . a false witnesse shall not he vnpunished , and he that speaketh lies , shall perish . for god destroyeth them either with a temporall death , as ananias and sapphir● , because they had lied , were stricken dead , act. . or with eternall : for who so euer loue or make lies , shall be excluded out of the heauenly ierusalem , and shall haue their part in the lake which burneth with fire and brimstone , which is the second death . ninthly , and lastly , seeing the holy ghost hath reckoned truth among the markes of gods children , it behoueth vs as we desire to haue any assurance , that we belong vnto the lord , or shall dwell with him in the mountaine of his holinesse , so to loue and embrace the truth , and to detest and abhorre falshood . and thus haue we shewed in generall , that lying is wicked and detestable , and that the truth is to bee loued and embraced of all those who would be held citisens of heauen . but here are two questions to be decided of vs. first , whether it be lawfull for a christian man at any time to lie . secondly , whether he be bound alwayes to professe the truth , and how farre forth . as touching the former , we are to hold a distinction of lics or vntruths : for an vntruth is either vnproperly so called , or properly : that is vnproperly called an vntruth , which being true in sence , is false onely in shew of words , as figuratiue speeches and fabulous parables : the lawfulnesse where of is warranted by the vse of speech in the scriptures : for howsoeuer , if we respect the sound of the words , they seeme to containe some falshood , yet if we regard the sence and meaning of the speaker ( as it is fit we should ) they expresse the truth , either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , more significantly , or more profitably . more significantly , as figuratiue speeches ; especially such as we call hyperbolae , where of there are some examples in the scriptures . as when the holy ghost would signifie a very great or innumerable multitude , he vseth to compare it with the sand of the sea . and likewise , iohn the euangelist , when he would signifie , that christ our sauior did work very many or rather innumerable miracles , and other acts worthy to be registred , he sayth , that if euery one of them should be set downe in writing , he supposeth , that the whole world could not contain the books that should be written . and as for fabulous parables , they hide not the truth , but more profitably lay it foorth , that it may be more clearely discerned , and more sincerely acknowledged : for the truth is more clearely discerned , when as by a fit s●●ilitude ( for such these parables are ) it is illustrated . and it is more sincerely and vnpartially acknowledged , when the person of whom it is meant , is withdrawne . for better doe men comprehend vnder the person of another , what is to bee thought of themselues : examples hereof , see . sam. . . mat. . . . iudg. . . . king. . . and . chron. . . . a lie or vntruth , so properly called , is such a speech , as in sence and meaning at the least is false . and such an vntruth is deliuered either for no cause at all , as that which is called merum mendacium , a meere lie , or else for some purpose . the meere lie is that which is vttered , neither with a desire to hurt , nor purpose to helpe any , but onely in a vanitie and pleasure taken in lying : which sheweth our notable vanitie and pronenesse to lying , that many are delighted therewith for it selfe . but this vanitie especially sheweth it selfe in those persons , who in all their speeches almost loue to tell of strange and wonderfull things . and of this kind of lie there can be no question , but that it is vnlawfull . the lie which is told for some cause , is either to hurt some man , or to pleasure him . that which is told to hurt any body , it is called mendacium perniciosum , a pernicious or hurtfull lie : neither can there be any controuersie , but that this is wicked and diuellish . the lie which is told to pleasure any , is either mendacium iocosum , the merry lie , or , officiosum , the lie for aduantage . and of these two sorts is all the controuersie . for there are which thinke these lies either to be no sinnes at all , or else not mortall sinnes , because they seeme to them not to breake that commaundement wherein lies are forbidden . for these lies ( say they ) are not spoken against our neighbor , but rather for him : namely , either to delight him , as the jeasting lie ; or to helpe him , as the officious lie . i answere , that the ninth commaundement , whereof they speake , is generally to be vnderstood : for first , vnder false testimonie we are to vnderstand all false speech concerning our neighbour , and not onely false speech , but also all vaine talke . for the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both . as also the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is vsed in the third commaundement . and in the fift of deuteronomie , where the law is repeated , moses in the ninth commaundement , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that wee may vnderstand not onely false speech to be forbidden , but also that which is vaine . againe , the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signifie not onely against thy neighbour , but also for him . for the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both , to wit , both against , as esay , our sinnes do testifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , against vs : and also for , as gen. , my righteousnesse shall answere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for me , or shall testifie in my behalf . in the ninth commaundement therefore is forbidden not onely false speech ( as euery lie is ) but also vaine speech ( as the jeasting lie commonly is ; ) and not onely that false or vaine speech which is against our neighbour , but also that which is for him , whether it be for his delight , as the jeasting lie , or for his profit , as the officious lie . augustine out of the words of the apostle , i. cor. . where the apostle confesseth , that if christ be not risen againe , then he and other the apostles should be false witnesses of god : for ( saith he ) we haue testified of ( or as the word may signifie , against ) god , that he hath raised vp christ , &c. he gathereth , that that is said to be a false testimonie against any , which is falsely said in his praise . seeing therefore these two sorts of lies are forbidden in the decalogue , it is euident by the confession of the schoolemen themselues , that they are not onely sinnes , but also mortall sinnes . . againe , a lie is euill in generall , and is generally forbidden in the scriptures . apoc. . to all yers without exception eternall death is denounced . and agreeably to the scriptures , the sonne of syrach , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith he , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : doe not thou make no manner of lie . the hebrew word , which signifieth a lie , signifieth iniquitie , that wee might vnderstand euery lie to be a sinne . . euery lie is against nature . for seeing words naturally are the notes of our thoughts , as the philosopher saith , it is against nature and against dutie , that a man should signifie in words that which he doth not thinke in his heart ; or that the will should direct the tongue to vtter that which is contrarie to the illumination of the mind . whereupon the philosopher sayth , that euery lie is in it owne nature euill and to be auoided . . augustine reasoneth thus . the truth teacheth not that we may lie at any time : for no lie is of the truth . therefore it is not true that we may lie at any time . . we can doe nothing ( sayth the apostle ) against the truth , but for the truth , . cor. , but euery lie is against the truth : yea vpon euery lie followeth the losse of truth , which to god is most deere . . againe ( sayth augustine ) the law is the truth . psal. . yea god is the truth , therefore that which is against truth , is against the law , yea and against god. . and hereunto wee may adde the testimonies of augustine , no lies are iust , for all are sinnes . . and of gregorie , euery lie is iniquitie : for so much it dissenteth from equitie , as it discordeth from veritie . for whatso●uer is opposed to vertue , is sinne : euery lie is opposed to truth , which is a vertue , therefore euery lie is a sinne . . euery lie is of the diuell , therefore euill . iohn . . . the conscience of euery man when he lieth , accuseth him of sinne . but let vs consider them seuerally . and first as touching the merry lie , we are to hold a distinction , namely , that there is a merry lie , which vnproperly is called a lie , when as in shew of words a false thing is vttered , but yet by the jesture or pronuntiation of him that so jeasteth , it may appeare , that something else which is true , is signified by him : and that such a jeast as vnder the shew of an vntruth doth hide a truth , may sometimes be vsed of a christian man , i dare not denie . but that which properly and in the meaning of the speaker is a lie , may in no sort be vsed of a christian. first , because it is not onely false , but also vaine and idle : and if of idle words an account must be giuen , how much more of lies ? secondly , the prophet hoseas inueigheth against those , who with their lies make princes merry . now , if princes , to whom being oppressed with great cares , mirth is most needfull , may not be made merry with lies , who then may ? thirdly , a lie may not be vttered to helpe a man , or to deliuer him out of danger , as shall straightwaies be shewed , mueh lesse may it be told to delight him . for as the schoolemen truly say , bonum utile prefertur delectabili , a profitable good is preferred before a delightfull , nay , the truth it selfe is not spoken to the end to delight men , as augustine sayth , much lesse may a lie . fourthly , epaminondas the heathen man , shall rise in judgement against those who make no conscience of speaking merry lies : for he was so strict an obseruer and louer of the truth , that hee could not abide that a lie should be spoken , no not in jeast . and to these reasons you may adde those arguments which before were produced to prooue a lie generally to be euill . but the chiefe controuersie is concerning the officious lie ; for therein now adayes the policie of worldly men especially consisteth . but let vs see by what arguments they commend this office forsooth of lying . first , because it is not against christian charitie ( say they ) to help our brother with a lie : yea , but christian charitie ( say i ) abhorreth lying , and rejoyceth in the truth , and those which are christians , so long as they keepe a good conscience , they can do nothing against the truth , but for the truth . . yea , the honest friendship of heathen men was contained within the limits of truth . the philosopher in his morals professeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to be a godly thing to prefer the truth , before his friends . and those which were of the better sort among them , were wont to professe themselues friends one to another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vnto the altars , to which they vsually came when they were to testifie a truth : that it may be a shame for christian men in respect of friendship , to goe beyond the bonds of truth . . christian charitie requireth not onely that wee should do good , but also that we should do it well and by good means : for this a rule in diuinity , that euill is not to be done , that good may come thereof . those things only which are good and lawfull are to be done of vs , committing the euent to god. . christian charitie doth not require that for another mans commodity thou shouldest cast away thy selfe . but god will destroy those which speake lies : and as the wise man saith , the lying mouth destroyeth the soule . secondly , they proue this kind of lying to be lawfull , by the examples of the godly . for first , say they , abraham the father of the faithfull , that he might escape danger , said that his wife sarah was his sister . to this objection abraham himselfe aunswereth . gen. . , in very truth she is my sister , the daughter of my father , though not of my mother , and she also is my wife . abraham therfore vttered no vntruth , but onely concealed part of the truth : he did not say ( sayth augustine ) she is not my wife , but he sayd , she is my sister : he therefore concealed some part of the truth , but he deliuered no vntruth : when be concealed that she was his wise , he professed she was his sister . againe ( say they ) the midwiues are commended , which that they might preserue the male-children of the hebrewes aliue , told an vntruth . but there is no necessity that we should graunt that they did lie , for it is very likely that diuerse of the hebrew women hauing notice of the kings edict , did not send for the midwiues , but were without their helpe ( being strengthned by god , and perhaps holpen by other women ) deliuered . but suppose they had told a lye , yet we must distinguish betwixt their lie and their preseruation of the infants : for the preseruation of the children was a worke of mercy , and of the feare of god ; but their lye had beene a worke of infirmity and of the feare of men . neither did they tell a lye ( if they lied ) to saue the infants , but hauing preserued before the infants , they told a lye for their owne safety . so sayth gregory , parcendo , conatae sunt infantum vitam tegere ; mentiendo , suam : by sparing , they endeuoured to preserue the life of the infants ; by lying , their owne . they are therefore commended for sauing the infants , they are not commended for lying . thirdly , they obiect the example of rahab , who is commended in the scriptures , because she receiued the spies , hid and sent them away , and by a lie saued their life . such examples as are doubtfull , charitie bindeth vs to interpret into the better part : i answere therefore with tremellius and iunius , that there is no necessitie we should interpret her answere as a lie ; for it may be , that others had lodged with her being an inne-keeper , of whom shee made that answere : god so disposing by his prouidence , that she might truly giue notice of some of her guests , which were gone , and might also in faith and charity conceale others . but if shee had lied , yet her lie is not commended , whereinto she fell by infirmitie , ( and no maruell if she so fell , being a new conuert from paganisme ) but that her worke of faith and loue . vnto both these examples , augustine answereth thus : whereas it is written , that god dealt well with the midwiues of the hebrews , and with rahab the harlot of iericho , it was not because they lied , but because they were mercifull towards the men of god. wherefore not their lying was rewarded , but their good will , benignitas ment is , non iniquit as mentientis . now , if they shall obiect other examples of the godly , i answere with augustine in the same place , when as examples of lying are produced out of the holy scriptures , either they are no lies . but are so supposed to be , whiles they are not vnderstood ( of which sort are some speeches which were prophetically vttered , as that of iacob to isaac , which augustine sayth was a my sterie and not a lie ) or if they be lies , they are not to be imitated , because they cannot be just . and secondly , the rule of our cōscience is not to be drawn from the examples of men , but from the commaundements of god. they were men , and therefore they might fall , but these slips of theirs were in their godly life , as blemishes in a beautifull face , which wee are to behold as euidences of humane frailtie , that we may be made more warie and circumspect , and not to imitate them as examples . in the third place they vrge certain cases , wherin if we shall hold it vnlawfull to lie , they say it is a hard doctrine , and which cannot be borne . for first ( say they ) seeing the most men now adaies are readie for euery petty commoditie to lie ; it were to great simplicity , if not folly , if to compasse great matters a man would refuse to lie : for this were the high way to beggery . but what sayth salomon ? buy the truth , but sell it not . and our sauiour christ , what will it profit a man , if he shall gaine the whole world and loose his owne soule ? as the lying tongue casts away the soule . but these men are like to prophane esau , who for a messe of pottage sold his birth-right ; sauing that they for matters of like value and lesse necessity do sell their inheritance in heauen . wherefore as augustine truly saith , no man can euince that it is lawfull at any time to lie , vnlesse he be able to shew , that an euerlasting good may be obtained by a lye : but so much doth euery one depart from eternity , as be discordeth from verity . . but say they , what if our owne or our brothers life being endangered , might be redeemed by a lie , shall it not be lawfull in that case to lie ? i aunswere with augustine , that death which foolish men do feare , who feare not to sinne , killeth the body and not the soule : but the lying tongue slayeth the soule . it is therefore most peruersly said , that the one ought spiritually to die , that the other may corporally liue . seeing therefore by lying , eternall life is lost , we may not lie to preserue any mans temporall life ; no more than we would thinke it our duty , if by our witchcraft , theft , adultery , we could saue a mans life , to play the witches , theeues , or adulterers , to that end . nay rather according to that counsell of the wise man , we are to striue for the truth vnto death . . but suppose , say they , that if thou wilt lye thou mayst saue thy chastitie , if thou wilt not lye thou shalt be forced to fornication , or some other sinne which is more grieuous than lying ; must we not of two euils chuse the lesse ? this case of compensatiue sinnes , wherby a more grieuous sinne is as they suppose redeemed by a lesse , doth trouble many . but although of two euils of punishment , the lesse is to be chosen , yet this holdeth not in sinnes : for if i may not sinne , that good may come thereof , then may i not commit one sinne , that another may be auoided . neither as i suppose can they alleadge any case wherein a man shall so be concluded betwixt two sinnes , as that he may not haue an issue without committing a new sinne . what then will you say , ought one rather to cōmit whordome than to make a lye ? i answer first with augustine , if you aske whether he ought to do ; i say , he ought to do neither . for if i shall say he ought to do the one , i should allow that one : when as indeed i disallow both . but if you aske , whither he ought to auoid , who cannot shunne both , but may escape the one ? i answer , he ought to auoid his owne sinne rather than an others , and rather the lesse , if it be his owne , than the greater , if it be anothers . for although manslaughter be a more grieuous sinne than theft : yet it is worse to steale , than to be killed . secondly , he thatlyeth that he may not be forced to whordome , or some other sinne ; to auoid an vncertaine sin , he runneth into a certaine . thirdly , neither may they be sayd to commit sinne , vpon whom whordome is enforced against their will : for they do but receiue wrong , whereas the others which enforce them , do commit the sin . neither is whordome which is enforced vpon another against their will , in respect of the sufferer , a corruption , but a vexation : for the mind remaining vncorrupt the body is not corrupted . who therefore seeth not whether a man ought rather to auoid the permission and suffering of another mans sinne , which he cannot hinder ; or the doing of his owne . . but what if by my lie i may further the saluation of my brother , may i not lye in that case , as for exāple , of an hereticke to make a true christian , and to reclaime a heathen man from paganisme to christianitie ? neither may we lie in this case , as augustine proueth at large : for when as the priscillianists , who were a pernicious sect of heretiks , did so cloke their heresie that they could hardly be discouered ; diuerse professors of the truth , faining themselues to be priscillianists , denied the true faith , that they might insinuat themselues into the company of the priscillianists , that so they might be discouered , and reclaimed to the profession of the truth . this fact of theirs augustine condemneth . neither doubteth he to affirme that the professors of the truth , that they might discouer the heretickes , did lie more perniciously , or at lest more dangerously , than the heretickes did lie in couering their heresie from them . and againe , farre be it from a christian ( saith he ) that he should deny and blaspheme christ , to the end that he might make another man a christian , et percando quarrat inueniendum , quemsi tale doceat , perdat inuentum , and by casting away himselfe seeke to find another , whom being found be shall also ( if he teach him such doctrine ) cast away . for if this once be granted , that it is lawful to lie for thy neighbours good , yea , for his saluation ; all faith will be abolished : for thou shalt not bee able to say any thing wherein he may not thinke that thou doest lye for his good . and that it is not lawfull to lie for the saluation of men , hereby it is euident : because we may not lie for gods cause . iob. , for whosoeuer will lye for god , he shall be found guilty of false witnesse against god. and thus it appeareth that we may lye for no cause . . and that we may abide firme and resolute in this truth , let vs first hold this as a firme principle in diuinity ; we may not do cuill that good may come thereof . for those that say we may , their damnation is just . but to lye is to doe euill , as hath bene proued , therefore we may not lye that good may come thereof . yea but ( say they ) actions are to be esteemed according to their end : therefore to lye to a good end , is good . that is true in things which be in their owne nature indifferent , but lying is in it owne nature euill and vnjust . . we are to consider that we are not to lye for our owne life or safety , otherwise peter had not offended when being in feare of his life , he lied , saying that he knew not christ : and therefore we are not to lye for the life or safety of another . . euery lie is pernicious , if not to the neighbour , yet to the speaker . for euery lie is cōtrary to the vertue of truth , and therfore is a lye ; contrary to the law , & therfore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a sinne , or transgression of the law : and euery transgression of the law maketh vs subject to the cursse of the law . therefore the lye which in respect of the neighbor is officious , in respect of the speaker is pernicious . therefore no lie is lawfull . what then will you say , is the truth alwayes to be professed ? . that is the other question : whereunto i answer , that the truth is neuer to be denied , that an vntruth is neuer to be affirmed , and yet notwithstanding the truth is not alwayes to be professed . for the profession of the truth is sometimes necessary , sometimes free and in our owne choice , sometimes vnseasonable . necessary , when as the consideration of gods glorie , our neighbors good , or our owne duty , requireth it at our hands : as first in causes spirituall , when a man is called to an account of his faith and religion : for then the christian apologie and constant profession of the faith is necessary . . pet. . , be ready alwayes to giue an answer to euery man that asketh you a reason of the hope that is in you : for as with the heart we beleeue vnto righteousnesse , so with the mouth we confesse vnto saluation . he that confesseth me ( saith christ ) before men , him will i confesse also before my father which is in heauen . but whosoeuer shall deny me before men , him will i also deny before my father which is in heauen . in causes ciuile , as in the place of judgement , when as a man is lawfully called as a witnesse to testifie the truth : for then , as we are forbidden to beare false witnesse , so are we commanded to beare witnesse to the truth . the profession of the truth is vnseasonable , when as there being no necessity of vttering it in respect either of gods glory , our neighbors good , or our owne duty , it is joyned with our own or our neighbours danger or harme ; for then the truth may , yea must be concealed either in whole or in part . it is free and in our owne choice , when it is neither necessary , nor vnseasonable : for then we may either professe it or conceale it . and herein as in all other , christs action must be our instruction : for whē as he was conuented before the priests and pharisies , whom he perceiued to offend of prepenced malice , he would answer nothing to their demands , lest he should seeme to cast holy things before dogs , or pearles before swine , which would not onely trample the truth vnder their feet , but also persecute the professor thereof . but before pontius pilat he is said to haue witnessed a good confession : for not onely he confessed himselfe to be the king of the iewes , but also made this profession , for this cause am i borne , and for this cause came i into the world , that i should beare witnesse vnto the truth , &c. againe , when the priests questioned with him concerning his doctrine , he sendeth them to his hearers . for it was against all equity that he should accuse himselfe . but when the high priests adjured him that he should plainely tell whether he was the sonne of god or not ; then although the profession of the truth were ioyned with manifest danger of his life , notwithstanding , seeing it so neerly concerned the glory of god , the good of his followers , and the conuiction of his aduersaries , he made a notable confession of the truth . and that the truth sometimes may be concealed , it may be proued by the authoritie of god himselfe : for when as the lord appointed samuel to go to bethlehem to annoint dauid king , samuel desired to be informed how that might safely be done ; for if saul should heare thereof , he would be sure to kill him . the lord therefore teacheth him this godly pollicy : thou shalt take an heifer with thee , and say , i am come to sacrifice , or as some read , to selebrate a feast to the lord. whereas therefore samuel was sent to bethlehem for two causes , he was by the commandement of god to conceale the more principall : which teacheth vs that the simplicity of doues is to be tempered with the wisedome of seruants . the same is proued by the example of abraham , which himselfe doth justifie : for whereas sara was not onely his sister ( according to the hebrew phrase ) but also his wife ; he professed the one , that she was his sister ; and concealed the other , that she was his wife : when as therefore the profession of the truth not necessary , is joyned with the damage or danger , either of our selues or others , and so is vnseasonable ; howsoeuer , we may neither deny the truth , nor vtter an vntruth : yet we may , or rather must conceale the truth , either wholly or in part . as for example . an innocent man who is persecuted for righteousnesse sake , is sought for by his persecutors that he may be brought to punishment , committeth himselfe to your fidelitie and safe custody : the persecutors come and demaund of you where this partie is : what will you do in this case ? if you tell where he is , you betray the innocent : if you knowing where he is , shall say you cannot tell where he is ; or shall say he is where you thinke he is not , you shall lye . will you offend in lying against your owne soule , or in treachery against the innocent ? forsooth the circumstances are to be considered . if you plainely see that notwithstanding whatsoeuer you shall say he cannot be concealed , it is all one in respect of the innocent partie , whether you conceale the truth or confesse it : for neither by confessing the truth shall you betray him , nor by concealing it , saue him . if it be doubtfull whether by concealing the truth he may be preserued or not , hide the truth so much as thou mayst , and by telling some other truth as ra●ab did , diuert the fury of the persecutors another way . but if the partie be so hid that vnlesse thou discouer him he cannot be found , and perhaps thou be asked concerning the very place where he is , whether he be there or not : here , if you say nothing you betray him , if you say i cannot tell , you lye . therefore as augustine faith , a man in such a case must say , i know where he is , but i will neuer tell you : for which christian humanitie whatsoeuer you shall constantly endure , it is so far from being ▪ worthy of blame , that it is to be commended . and here unto belongeth that memorable example recorded by augustine in the same place , of a certaine bishop , firm●●s by name , but more firme ( as he saith ) in resolution : for when as messengers sent from a persecuting emperour , enquired of him concerning a christian ( whom he had hid as secretly as he could ) where he was : he answered them , that neither could he lie , neither would he betray the man : neither could they by any tortures make him to discouer the partie . whereupon they bring him to before the emperour , who admiring the constancie and courage of the bishop , was content for his sake to pardon the other . likewise in heathen writers the constancy of zeno the philosopher is highly commended : who rather than he would be forced by any tortures to vtter secrets against his will , he did bite off his tongue and spit it in the tyrants face . and thus much may suffice to haue spoken of the three generall notes : this onely remaineth , that we should apply them to our selues . wherefore from this proposition of the holy ghost ( those that walke vprightly , worke righteousnesse , embrace the truth , are such as shall inherit the kingdome of heauen : and reciprocally those that shall inherit the kingdome of heauen are such as walke vprightly , exercise iustice , speake the truth in their hearts , ) let vs consider what euery mans conscience will assume : for if thy conscience shall make this assumption , but i walke vprightly , worke righteousnesse , embrace the truth , though with great imperfection , yet with my true endeuour and vnfained purpose and desire of mine heart ; then vpon these premises will follow this happy conclusion , therefore thou are one of those that shall inherit the kingdome of heauen . but on the other side , if this be the assumption which thy con-conscience maketh , thou playest the hypocrite before god , and dealest deceitfully with men , thou liuest vnjustly , and followest after lies ; vpon these premises it will follow necessarily , that thou art not such an one as shall inherit the kingdome of heauen . and therefore as thou wouldest hope to be saued , so repent of these sinnes , and embrace the contrary vertues which are here set downe as the proper notes of gods children . but let vs come to the fourth note , which ( as also the third whereof euen now i spake ) respecteth the tongue , and the same in part may be sayd of the eight . now whereas the holy ghost among the ten notes of gods children , taketh two or three from the toung , it appeareth that great regard is to be had of the tongue . for howsoeuer many make but light account of their words , which are ( they say ) but wind ; notwithstanding , the holy ghost affirmeth , that death and life are in the power of the tongue , and as men loue to vse it , so shall they eate the fruit thereof . and christ our sauiour after he had said , that men are to giue an account of their idle words , he adjoyneth this reason , for by thy words , saith he , thou shalt be iustified , and by thy words thou shalt be condemned . wherefore let vs learne to gouerne our tongue , otherwise we shall be conuicted by three notes out of this psalme , that we neither are sound members of the church militant , nor shall be inheritors of glory in the church triumphant ; but rather shall shew our profession of religion ( though otherwise neuer so glorious ) to be but vaine . for as iames saith , if any man among you seemeth religious , and refraineth not his tongue , but deceiueth his owne heart ; that mans religion is vaine . moreouer betwixt the third note and this fourth , there is great assinitie . for thereby are signified two duties of the tongue which may not be seuered , the contrary affirmatiue being vnderstood vnder this negatiue , namely that the speech of the vpright man concerning his neighbour is full of charitie , whereby ▪ the is so farre from defaming him by vncharitable slaunders , as that he sheweth himselfe greatly to tender his good name . for in all our speech concerning our neighbour , these two things are required , that our talke be the speech of verity , and of charitie : for charity reioyceth in the truth : and truth must be spoken in charitie , as the apostle saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , speaking the truth in loue . neither sufficeth a true speech vnlesse it proceed from charitie , nor a charitable speechvnlesse it be joyned with verity . truth without charitie is malicious , and charitie without truth is a lyar . but let vs come to the words themselues ; he that slandereth not with his tongue . the hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to play the espie , and by a metaphor , to backbite or slander : for backbiters and whisperers after the maner of espies , go vp and downe dissembling their malice , that they may espie the faults and defects of others , whereof they may make a malitious relation to such as will giue eare to their slaunders . so that backbiting is a malitious defamation of a man behind his backe . now that i may speake of this matter according to the scope of the holy ghost in this place , i am to shew , first , that those which be heires apparant of the kingdom of heauen , neither are nor should be backbiters ; and secondly , that all sorts of men besides them , doe slaunder with their tongues . for so shall it appeare , that this is a proper note of the sonnes and heires of god , agreeing to them all , and to them alone . and that the citisen of heauen doth and ought to abhorre from backbiting , the horrible wickednesse of this sinne doth euince . for first leuit. , where it is straightly forbidden , the tale-bearer is compared to a pedler , thou shalt not walke about with tales and slanders , as it were a pedler among thy people ; so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth . for as the pedler hauing bought his wares of some one or more , goeth about from house to house , that he may sell the same to others : so backbiters and tale-bearers gathering together tales and rumours , as it were wares , goe from one to another , that such wares as either themselues haue inuented , or haue gathered by report , they may vtter in the absence of their neighbour to his infamie and disgrace . likewise psal. . it is condemned as a notable crime , which god will not suffer to goe vnpunished , ezec. . it is reckoned among the abhominations of i erusalem , for which destruction is denounced against it : and rom. . among the crimes of the heathen , giuen ouer vnto a reprobat sence , this is placed , that they were whisperers and backbiters . but the detestable abhomination of this sinne may more clearely appeare , if we consider either the causes from whence it springeth , or the fruits and effects which it bringeth forth . it ariseth of enuie and hatred : for therfore backbiters slaunder other , either because they hate them as their enemies , or enuie them as their betters . in both respects , backbiting is numbred among the murthers of the tongue : and for that cause , the backbiters tongue ( which being inflamed with rancour and enuie , is worthily said to be set on fire from hell ) is sitly compared to a bow , a sword , a razour , an aspe , and other deadly things . for those which smite with their tongue , they bend their tongue as it were a bowe of lies : out of which they shoot bitter words as it were arrowes : wherewith they shoot at the vpright in secret , they shoot at him suddenly and feare not . they whet their tongue like a sword , and pronounce words like a piercing sword , yea their words are swords . their tongue is like to a sharpe razour . they haue sharpened their tongues like a serpent , venenum ptyados , the poyson of the spitting aspe ( which sendeth his poyson farre off ) is vnder their lips . in a word , their tongue is a fire , a world of wickednesse , an vnruly euill , full of deadly poyson . but consider withall the fruits of backbiting : for the backbiter is not a single manslayer , but hee killeth three men as it were with one stroke . for which cause euery false witnesse , and consequently euery backbiter , who is one of the worst kinds of false witnesses , is said to be an arrow , an hammer , and a sword : an arrow , in respect of him that is absent , whom he woundeth a farre off , in his good name , in his goods , in his friends , and sometimes in his life . of his good name he alwayes spoyleth his neighbour , which is more precious than ointments , and more to be desired than great riches ; and therefore doth offer him greater wrong , than if hee had robbed him of his goods . wherefore as that wise man exhorteth , bee not counted a tale-bearer , & lie not in wait with thy tongue ; for shame doth follow a theefe , but euill condemnation is vpon him that is double-tongued . againe , that which is stollen , may be restored againe ; but the blot of infamie can neuer be wiped away : against the biting of the sycophant ( which is backbiting ) there is no remedie : theeues also may be preuented or shunned , but who is able to escape or auoid the slaunder of the tale-bearer ? but the backbiter doth not onely spoile his neighbour of his good name , but sometimes also of his goods , as we see in the example of ziba , who by slaundering his master mephibosheth , obtained his goods . againe , the backbiter or tale-bearer increaseth hatred among enemies , & soweth discord among friends . for as salomon sayth , without wood the fire is quenched , and without a talebearer strife ceaseth . and againe , a froward person soweth strife , and a tale-bearer maketh diuision among princes : and therefore the backbiter doth not onely rob a man of his goods and good name , but sometimes also of his friends . but to bereaue a man of his friends , is a greater wrong than easily can be imagined : for a friend oftentimes is nearer and dearer than a brother . now if they be happy which are peace-makers , then cursed are they that sow hatred among friends : for this is that seuenth thing which the lord doth especially abhorre . and as the peace-makers are the sonnes of god , so are tale-bearers the children of the diuell , whose conditions in slaundering and sowing discord , they doe resemble . lastly , the slaunderer sometimes bereaueth his neighbour of his life , and carrieth tales to shed bloud : as appeareth in doeg , of whom dauid complaineth , psal. . that his tongue did cut like a sharpe razour , and that hee loued all words that might destroy . for howsoeuer the tale-bearers words doe oftentimes come out with sighs , as though he pitied the party whom he doth backbite , yet they descend into the bowels , and pierce the heart , and therefore the backbiters tongue , as you haue heard , is compared to most deadly things . . to him that receiueth the slaunder , the backbiter is an hammer to knocke him on the head , eius enim aurem dum inficit animam interficit : for whiles he infecteth his ear , he destroyeth his soule , casting thereinto the seeds of suspition , hatred , and contempt , as . sam. . which afterward bring forth most damnable fruits . . lastly , to himselfe hee is a sword , destroying his owne soule , by committing that sinne which is most odious vnto god : for he which slaundereth his neighbour behind his backe , he committeth the same offence with him that raileth on the deafe , and is like to him that smiteth his neighbour secretly ; which whosoeuer doth , he is accursed . and therefore no maruell , though this be said to be that seuenth sinne which god doth abhorre ; for there is no sinne which maketh a man so like the diuell , as this doth : for from slaundering and backbiting he hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is a common name to him with all slaunderers . but as the lord doth greatly detest backbiting , so doth he grieuously punish it ; and not only them , but also the places that harbour them ; and not only in this life , but in the life to come : for if raylers shall not inherit the kingdome of god , much lesse shall slaunderers . and therefore it is euident , that this vice ( i speake of the habit or custome of backbiting , for in many things we sinne all ; and he is a very perfect man that neuer offendeth in his tongue ) is not incident vnto a citisen of heauen . this note therefore agreeth to all them that shall inherit the kingdome of god. it remaineth therefore , that i should shew how it agreeth to them alone : for backbiting is so common a vice , that it is naturally in all men : for vnto all doth the apostle apply those testimonies , they haue all gone out of the way , there is none that doth good , no not one , their throat is an open sepulchre , the poyson of aspes is vnder their lips . and therefore none are freed from it , but those which are regenerate : neither is this vice seene alone in them that are prophane and openly wicked , but also in them who would seeme to be religious . for those which would seeme religious , and yet be not so , these for the most part place the top of their religion , in inueighing against the faults of others , that is to say , in backbiting : as though other mens want of religion would proue them to be religious . but this custome argueth him that vseth it , to be an hypocrit and a vile person . for as iames sayth , if any man would seeme to be religious , and doth not refraine his tongue , but deceiueth his owne heart , that mans religion is vaine . and it is truly said of hierome , it is the propertie of vile persons to make others vile : and those which cannot be commended by their own desert , doe seeke to be commended in comparison of others . wherefore as we desire to be accounted heires of heauen , so let vs learne to keepe our tongues form backbiting ; and in tender care of our brothers credit , to couer his offences , especially such as sauour of infirmity , as sem and iaphet once did couer the nakednesse of their father : for as hatred ( which often bursteth forth into slaundering and backbiting ) raiseth contention , so charitie couereth the multitude of offences . what then , will you say , are the offences of our neighbour so to be buried , as that it is not lawfull for a man to mention them ? as touching the vices of others , this is the duty of euery honest man : first in presence . if a brother be ouertaken with some lesse offence , we are to admonish him in the spirit of meeknesse : if he offend more grieuously , we are to freely to reproue him , and not to suffer sinne to rest vpon him . wherefore as bernard saith , if thou wilt rebuke an offender , reproue him to his face , and bite him not behind his backe : for open rebuke is better than secret loue . the wounds of a louer ( that is to say , euen his sharpest reprofes ) are faithfull , but the kisses of an enemie are to be prayed against . and dauid to the like purpose , let the righteous ( saith he ) smite me , and i will esteeme it a benefit , let him reproue me and it shall be a pretious oyle that shall not breake mine head . wherefore we are in this behalfe to follow the direction of our sauiour christ : if thy brother offend against thee ( that is , in thy sight , for an offence committed before thee , is a scandale vnto thee ) go and reproue him betweene thee and him alone : if he shall harken vnto thee , thou hast won thy brother : but if he shall not harken vnto thee , take vnto thee one or two , that by the mouth of two or three witnesses euery word may be established . and if he will not vouchsafe to heare them , tell it vnto the church , and if he refuse to heare the church also , let him be vnto thee as an heathen man and a publican . and this is the course which we must take with him that is a brother . but if he be a sonne of beli●l , or one that is openly profane , such as the scriptures calleth a scorner , who maketh a scoffe of all religion ; with such when they offend before vs , we are to take another course : for although our hearts ought to be grieued and vexed at the wickednes of prophane persons , as lots was among the sodomits ; though we ought to mourne for the sinnes of our neighbours and countrimen , as those who were marked in the forehead , that they might escape the common destruction ; though it ought to be an irkesome thing vnto vs , as it was to dauid , to fee the transgressors which keepe not the word of god ; finally though with dauid● we ought to weepe riuers of waters , because men keepe not gods law : notwithstanding , priuat admonition or brotherly reprofe is not to be vsed to wards desperat sinners , or prophane ruffians . for holy things , as our sauiour christ aduiseth , are not to be cast before dogges , neither is precious pearle of brotherly admonition to be thrown before swine : for they will not only trample it vnder their feet , but also turne vpon thee , to offer thee violence or disgrace . and to the same purpose is the aduice of salomon . prou. , he that reproueth a scorner , purchaseth to himselfe shame , and he that rebuketh the wicked getteth himselfe reproch . rebuke not a scorner lest he hate thee , but rebuke a wise man and he will loue thee . giue admonition to the wise , and he will be the wiser ; teach a righteous man and he will increase in learning . and such ought to be our behauiour in presence of him that offendeth . as for those which be absent , we are not , behind our neighbours backe , to publish their shame : for he that vttereth infamie is a foole . the secret faults of our neighbours , especially such as are committed of infirmitie , we are to conceale and couer ▪ for loue couereth the multitude of sinnes . neither are we to vtter the rest , vnlesse we be vrged thereunto by some necessitie , which may concerne either thy neighbour or thy selfe . thy neighbour i say , either to whom , or of whom thou speakest : and for him of whom thou speakest , it may be necessary that his sinnes , as it were his diseases , which by priuat admonition could not be cured , should be declared vnto a superiour , that hath authoritie or gouernment ouer him , as it were his physition to cure him . but herein we must be carefull that this delation or acquainting of the superiour with the faults of the inferiour , do follow vpon our priuat admonition , if conueniently it could be vsed , and proceed from our loue towards the partie whose good we therein do seeke . thus ioseph told the faults of his brethren to iacob their father ; thus they of the houshold of chloe notified the vices of the corinthians to paul. now to the party to whō thou speakest , it may be necessary that he should be premonished of another mās faults , when there is danger that either the injurie thereof will redound to his losse , or the contagion of them will infect him . when the injurie is feared , we may say to our neighbour , take heed of such a man , for he intendeth such a mischiefe towards you . thus pauls sisters sonne certified him how certaine iewes lay in waite for him . thus iohanan with other captaines , premonished gedaliah of the slaughter intended against him by isma●l . when infection is feared ( as nothing is more infectious than the company of the wicked ) we may say , take heed you enter not into familiar acquaintance with such a man for he is giuen to drunkennesse , to whordome , to swearing , &c. or he is in the number of such sinners , with whom familiar acquaintance is not to be entertained . . cor. . . for thy selfe it may be necessary to declare another mans fault , when thou mayst not conceale it , vnlesse thou wilt be guiltie of the same offence , as in the matter of treason , and sometimes of other crimes . and this is that which the son of syrach aduiseth in this behalfe , declare not other mens maners , neither to friend nor foe . and if the sinne appertaine not vnto thee , that is , if thou shalt not by thy silence be enwrapped in the guilt thereof , reueale it not : but if vpon no necessitie thou shalt vtter the offences of thy neighbour which is absent , thou playest the part of a slanderer , yea of the diuell . and how soeuer this vice of backbiting and slandering be a very grieuous fault , as hath bene shewed : yet there is no sinne more common , none more vsuall , none lesse regarded ; so common , that it is in euery bodies mouth almost , euen of those that would seeme religious ; so vsuall , that there is no feast , no meeting , no communication almost among mē , which is not full of rumors and ill reports of other men ; whiles some of hatred defame others , others of enuie detract from them , others of selfe-loue desire themselues preferred before them . and so ordinarie a fault it is among mē , that most men when by ill speaking they defame and disgrace their neighbour , they do not perceiue themselues to offend . but if we be gods children , how commeth it to passe that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , diuels , and carry the diuell about vs , as a slandering and lying spirit in our mouthes ? yea , but so long as i speake the truth of my neighbor ( saith one ) i am not to be blamed . answer . . yea , but few tale-bearers or backbiters are able to say so much of themselues truly , whose maner is either to inuent tales of themselues , or else to such reports as they haue heard , to adde of their owne . . howsoeuer in shew of words talebearers sometimes do seeme to speake the truth , yet in respect of their purpose and intent ( which is , that their neighbour may seeme worse by their report than indeed he is ) they are to be accounted liars and slaunderers . it was true which doeg reported to saule concerning dauid and abimelech the priest : but because by his narration he would haue saule to gather that abimelech had conspired with dauid against him , he is condemned of falshood and lying . psal. . . but suppose the euill report which thou vtterest concerning thy brother , be true , yet if it proceed from hatred of his person , thou art a backbiter and slaunderer : for euen as he is a murtherer that killeth a malefactor without judgement , without calling ; so he is a slaunderer , who vpon no necessitie diffameth his brother , though he deserue so to be spoken of . . yea but i ( sayth another ) in reporting the faults of my neighbour , haue regard to his credit : for i tell them to my friend , with this caution , that he shall tell no bodie . indeed so doe backbiters vse to say : i haue a secret to tell you , but you must keepe it to your selfe . but whether should i say is greater , your mallice , or your folly ? that which you would haue concealed , your selfe doe vtter . for if you would haue it concealed indeed , why doe you not trust your owne tongue rather than another mans ? or how can you require that of another , which you cannot obtaine from your selfe ? . yea , but he is my friend , and he will keepe it secret . so hath he friends , and they also haue friends , by whom the ill report or slaunder may be spread farre and neere . follow therefore the aduice of iesus the sonne of syrach , declare not other mens manners , neither to friend nor foe , and if it bee not sinne to thee , reue●le it not . if thou hast heard a word against thy neighbour , let it dic with thee , and be sure it will not burst thee . a foole trauaileth when he hath heard a thing , as a woman which is about to bring forth a child : as an arrow that sticketh in ones thigh , so is a word in a fooles heart , that is , it must out . . yea , but i doe so report my neighbours fault , as that it may appeare i am sorry for him . or rather ( say i ) that thou mayest appeare to be an hypocrite , such as bernard describeth : you shall see them sometimes ( sayth he ) to send deepe sighes before a slaunder : and so with a kind of grauitie , and slownesse of speech , with a sad looke , and deiected countenance , and dolefull voice , the slaunder is vttered , being so much the more credible , as to them that heare it , it seemeth to be vttered with an vnwilling heart , and with the affection of him that condoleth , rather than of one that is maliciously affected . i am very sorry for him ( saith one ) because i loue him , but i could neuer reclaime him from this fault . and another , i had ( saith hee ) certaine notice of this matter , but it should neuer haue been blazed abroad for me ; but seeing the matter is made known by others , i cannot denie the truth , with greefe i speake it , but so●t is . and then be addeth : it is great pitty , the man hath good parts , and otherwise he is well qualified , but in this matter ( to say the truth ) he cannot be excused . this is that which salomon sayth , prou. , the words of a tale-bearer are like the words of them that are wounded ( that is , they be dolefully vttered ) but they goe dowue into the bowels of the belly , that is , they inflict , though hidden , yet deadly and incurable wounds . by this which hath beene said , it appeareth what is the dutie of euery good christian , namely , to admonish or reprooue our brother ( if need be ) to his face ; but behind his backe to say nothing of him but good , vnlesse we be compelled thereto by necessitie : and that to this end , either that his neighbour of whom hee speaketh may bee cured from the corruption of the sinne ; or he to whom he speaketh , may be freed either from the injurie or from the contagion of the sinne ; or he who speaketh , may be preserued from the guilt of the sinne , which by silence hee should incurre . this christian dutie is duly to be practised of vs all who would be accounted the sons and heirs of god : and with so much the greater diligence & care we are to eschew the foule vice of backbiting and slaundering , as it is more common in vse , and more hard to bee left . and to this purpose there are some things to be considered of vs , some things to be done . consider , first the grieuousnesse of this fault : for euery slaunderer is a man-slayer , striking his brother in secret , and wounding him as it were behind his backe ; yea , as i said before , killing three men with one stroke : he is a serpent which biteth secretly : a diuell , deprauing also such things as are well done . consider , that by backbiting thou makest thy selfe guiltie of the breach of two commaundements , to wit , the fixt and the ninth . consider , that in other sinnes men communicat with beasts , but in this , with the diuell himselfe . consider , that all thy slaunders are registred in the booke of gods prouidence ; and howsoeuer the lord seemeth for a time not to regard them , yet he will reproue thee , and set them in order before thee . consider , how much thou wouldest be abashed , if thy neighbour whom thou backbitest , should take thee with the manner , and t●nquam lupus in fabula , heare thy tale : how much more oughtest thou to be ashamed , seeing god himselfe doth heare thy slaunders ? consider , when thou art about to speake of thy neighbours faults , with what mind thou speakest of them : for if of hatred , of enuie , of selfeloue , if to diffame him , or by disgracing him to grace thy selfe ; bid sathan auaunt , who seeketh to be a lying and slaunderous spirit in thy mouth . lastly consider , that of idle words an account is to be made , how much more of malicious and slaunderous words ? there are three things also to bee put in practise , that we may auoid this sinne . first , wee must flie curiositie , whereby men vse to prie busily into other mens behauiour , and securely neglect their owne : so doth plutarch not vnfitly define curiositie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a desire to be acquainted with other mens euils . for there are many curious persons and busie bodies , who with lamia or the witch in the fable put on their eyes when they goe abroad , but lay them aside when they come home . such kind of persons peter by an elegant name calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , superintendents ouer other mens affaires , and as it were bishops ouer other mens dioces . and paule likewise fitly describeth such kind of women , which being idle , learne to goe about from house to house : yea , not onely idle , but also prattlers and busie bodies , speaking things which are not comely . we are indeed to obserue one another , to prouoke vnto loue and good works : but we are not like busie bodies , to pry into the conuersation of others , that espying their wants , we should censure them , disgrace or diffame them . wee may not be many masters to censure others : for in many things we offend all . therefore thou are inexcusable , ô man , whosoeuer thou ●rt that iudgest : for in that thou iudgest another , thou condemnest thy selfe , for thou that iudgest , doest the same things . and ●hereunto belongeth the exhortation of our sauior christ mat. , iudge not , that you be not iudged . for with what iudgement you iudge , you shall be iudged , and with what measure you meat , it shall be measured to you againe . and why seest thou the mote that is in thy brothers eye , and behold a beame is in thine owne eye ? hypocrit , first cast out the beame out of thine owne eye , and then shalt thou see clearely to cast the mote out of thy brothers eye . the second thing therefore is , that we should be conuersant in judging of our selues , and should , as plutarch sayth , turne our curiositie inward . for as bernard well sayth , woe be to that man who neglecteth to amend his owne life , and ceaseth not to carpe at the life of others . if thou wilt be carping , r●tort thine owne sinnes vpon thee : behold not other mens faults , but thine owne . for if thou view thy selfe well , thou wouldest neuer detract from others . defile not thy mouth with another mans sinne , neither backbite him that offendeth , but be sorry for him . for backbiting is a grieuous sinne . chrysostome sayth , the diuell bringeth men into this custome , that enquiring into other mens liues , they should neglect their owne : for he that maketh busie enquirie into the life of others , hath no leisure to regard his owne . thirdly , wee are to imitate the example of dauid . psal. . . i said ( that is , i fully purposed and set downe this resolution with my selfe ) i will obserue my wayes , that i sinne not with my tongue : i will keepe my mouth as it were with a bridle . for if we let loose the reins to our vntamed tongue , we shall find it to be as iames sayth , a world of wickednes . and because it is a hard thing to tame our tongues , which iames calleth an vnruly euill , ▪ we are with the same dauid to pray vnto god in this behalfe , set a watch , o lord , before my mouth , and keepe the dore of my lips . for of our selues we are not able to gouerne our tongues , as iames sayth , for the whole nature of beasts , and of birds , and of creeping things , and things of the sea , is and hath been tamed of the nature of man : but the tongue can no man tame . and hereunto belongeth that storie of pambus recorded in the tripartite hystorie of the church . for he being vnlettered , went to a learned man to be taught a psalme ; and when he had heard the first verse of the . psalme , i said i will obserue my wayes , that i offend not with my tongue : he desired his master to stay there , for that was sufficient for one lesson . and six moneths after , being reprooued by his teacher , that hee came not in all that while to take out a new lesson , he answered , that as yet he had not learned that one verse . and being long after demaunded , whether as yet he had learned it , he said , that in yeares he had not so learned that lesson , that he was able to performe it . for as iames sayth , if any man sinne not in word , he is a perfect man , and able to bridle all the body . and as he is perfect , so also blessed , as that wi●e man sayth , blessed is the man who offendeth not with his mouth . it remaineth therefore , that euery one should apply this note to himselfe . for as those which find themselues to be giuen to backbiting and s●aundering , mustrepent of this sinne , if euer they hope to rest in the mountaine of gods holinesse ; because as yet they bee not so qualified , as they are who shall inherit the kingdome of god , whose propertie it is , not to slaunder with their tongue : so those who professing religion , haue learned to bridle their tongue , and in tender care of their neighbours good name , doe loue to speake charitably of them , may by this note among others gather assurance vnto themselues , that they be the children of god. the fift note is expressed in these words , that doth none euill to his neighbour . where first we are to vnderstand the meaning of the words . by neighbour who is meant , all doe not agree . the vulgar sort esteemeth no man their neighbour , who is not vicinus , neare them in dwelling . the scribes and pharisies accounted no man their neighbor , who was not their friend : for so were they wont to say , thou shalt loue thy neighbour , and hate thine enemie . but christ our sauiour extendeth the signification of neighbour , to our enemies also : and luke , being demaunded by an expounder of the law , who was his neighbour ? he euinceth , that the samaritane , though hated of the iews for his countrey sake , was that iewes neighbour who had fallen among theeues ; and consequently , that euery iew was to shew himselfe a neighbour to any samaritane or stranger in the like case . and in the law it selfe the lord so expoundeth himselfe ; for whom , in exod. , he calleth thine enemie , the same in deut. , where the same law is repeated , he calleth thy brother . now neighbour and brother is vsed in the same sence in the scripture , as leuit. . . thy neighbour therefore is not onely hee which is nigh vnto thee in place , or neere in friendship , but also he who is neere vnto thee in nature , as euery man is partaking the same humane nature with thee , whether he be friend or foe , thy countryman or stranger . for all men are brethren among themselues , hauing one father , which is god , and one mother , which is the earth . all are neighbours , being neare one vnto another in nature , all made of one blood , all one flesh . for euen the poorest man that hath not a clout to couer his nakednesse , he is thy flesh , that is , of the sameflesh with thee , and therefore art to pittie him , & not to hide thy selfe from him . by the word neighbour therfore we vnderstand any man whatsoeuer , euery man being neere vnto vs in nature , and neerely joyned to vs by the common bond of humanitie . for therefore doth the holy ghost vnder the names of neighbour & brother , in the scriptures signifie any other man whatsoeuer , to teach all men so to be affected one to another , as it becommeth louing neighbours and brothers . by euill we are to vnderstand any harme , injurie , losse , or hinderance whatsoeuer , done either to the soule of his neighbour , or to his bodie , chastitie , goods , or good name : for to the soule harme may be done , by scandales in life or doctrine , that is to say , by euill examples , or erronious opinions : to the bodie , by violence ; to the chastitie , by fornication and adulterie ; to the goods , by theft or robberie ; to the good name , by slaunders and ill reports . so that in these words the holy ghost assigneth to the citisen of heauen , such innocencie towards all men , that willingly he will doe no harme to any man , whether friend or foe , whether countryman of stranger , whereby either his soule may be scandalized , his body hurt , his or her chastitie violated , his goods impaired , or his good name impeached . and further , vnder this negatiue , the affirmatiue also is required in those which are and shall bee citisens of heauen , namely , that they do not only abstain from euill , but also that they bee willing and ready to doe good to their neighbour , that is , not only to their friends and welwillers , but also to their enemies . thus haue we the meaning of the words . let vs now come to the scope and purpose of the psalmist , that is , to shew , that this innocencie is a peculiar note to the sonnes and heires of god , as belonging to them all , and to them alone : for it is the propertie of gods children to be more readie to suffer than to offer wrong . for euen socrates , though a heathen man , could say , that it is better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to suffer iniurie , than to doe wrong . for from offering euill to any , they are restrained by these considerations : first as touching any other men whatsoeuer , they call to mind and consider , that they were created according to the same image of god ; and consequently that they cannot be hurt , but that the image of god also shall be violated . they consider that they are their brethren , of the same nature , of the same bloud , of the same flesh , which affinitie maketh euen beasts of the same kind to loue one another : and therefore that he which hurteth or wrongeth another , offendeth against humane nature , and violateth humanitie it selfe . and therefore are louingly and courteously affected towards all men , not willingly doing any thing to others which they would not that others should do to them in the like case . and as concerning those which be of the houshold of faith ( in which number when they thinke of particulars they esteeme all that professe the same faith with them ) to them they thinke themselues tied by a neerer bond of loue : for those they embrace as brothers ; not onely in respect of creation , but also in respect of adoption , as brothers not onely in nature , but also in christ : them they loue and affect not onely as neighbours who are neere vnto them in nature , but also as those who are one with them in christ , as being fellow members of the same bodie whereof christ is the head . and therefore they easily perceiue that no wrong can bee offered to them , which doth not redound to christ himselfe : for what good or euill is done to his members , christ esteemeth it as done to himselfe . wherefore the children of god are so farre from any course or custome of doing ill to their neighbours , that on the contrary , their desire and indeuour is to do good to all men , but especially to those which be of the houshold of faith . for first as touching the soules of their brethren , their desire is to liue without offence , and not to hinder the saluation of their brethren , either by prouocation , counsell , or example : for he that loueth his brother abideth in the light , and there is no scandale in him . nay they desire to be so farre from hindering the saluation of others , as that they acknowledge it to be their dutie , to further by all good meanes the saluation of their brethren , and to win them to christ : and to that end obserue one another , to stirre them vp to charitie and good workes . they instruct the ignorant , reclaime those that erre , admonish those that are backward and exhort them , reproue those that are fallen and restore them , comfort the weake minded go before others in good example , and by all good meanes desire to edifie them . neither are they hurtfull to them in temporall matters , but labour as much as in them lieth , to preserue the life , the chastitie , the goods , and good name of their neighbour . neither doe they good onely to them that deserue well at their hands , but also to those that deserue ill , they requite good for euill , & striue ( if it be possible ) to ouercome euill with goodnesse . for howsoeuer the wicked deserue ill of them , yet they will not defile their hands with doing ill , but with dauid they will say according to the ancient prouerbe : let wickednesse proceed from the wicked , but my hand shall not be vpon thee . for if we be the true children of god , we will doe as our sauiour christ exhorteth , mat. , loue our enemies , blesse them that curse vs , do good to them that hate vs , and pray for them which hurt vs and persecute vs , resembling therein the disposition of our heauenly father , who maketh his sunne to arise on the euill and on the good , and sendeth raine on the iust and vniust . this is the studie and indeuour of gods children , howbeit sometimes they faile through infirmitie , contrary to their purpose . but in the rest who are not gods children , this innocencie cannot be found : for although all men almost are readie to alleadge , that they neuer did any man hurt , as though it were a very easie thing for a man to containe his hands from euill : yet as basill saith , this is a dutie hard to be performed , and requireth great diligence , neither is it comon to the reprobat , but peculiar to the childrē of god : for as iohn saith , the whole world ( that is , the whole company of the wicked ) lieth as it were buried in euill . and as paul testifieth , this is the common corruption of all that are not regenerat by the spirit of god , not to do good but euill . rom. , there is none righteous , no not one : all are gone out of the way , they are become altogether vnprofitable , there is none that doth good , no not one &c. and as in respect of gods children , that prouerbe is verified , homo homini deus , man towards man resembleth the goodnesse of god , so in respect of the rest , that other is no lesse true , homo homini lupus , man is as a wolfe to man : for that we may descend to particulars ; if any man receiue an injurie , who either may or dares requite it , he will neuer lightly ( vnlesse he be the child of god ) suffer it to go vnreuenged . for not to reuenge the lest injurie that may be , it is with most men esteemed cowardise : for that which the children of god thinke to be a glorious thing , namely to passe by an offence ; that , the rest account to be ignominious . the vnderstanding of a man maketh him long-suffering , and it is his glory to passe by an offence . now the children of god abstaine from reuenging wrongs ( which the rest will neuer suffer to go vnreuenged ) for these causes : first , because they acknowledge gods singular prouidence in all things , and are assured that nothing can happen to them which the lord himselfe hath not before ordained . and therefore when wicked men do them any wrong , they acknowledge them to be the instruments of god , which being euill he vseth well , to their either chastisement or triall : and therefore they will not with the dogge snarle at the staffe , neglecting the smiter , but they wil looke vp vnto god , and as esay speaketh , turne vnto him that smiteth them . dauid when he was reuiled by shemei , acknowledged shemeis cursed tongue which was set on fire from hell , to haue bene the lords instrument to correct him : when iosephs brethren feared lest he would reuenge the injurie which they did vnto him in selling him into egypt , he acknowledgeth that god by their meanes had sent him thither for the preseruation of the church . secondly , because they are indued with charitie towards all men ; and therfore if it be good that the injurie should be dissembled , they are content to couer it and to burie it in the graue of obliuion : for as hatred stirreth vp strife , so loue couereth the multitude of offences . but if it be not good either for their neighbour , or for themselues , or for the common wealth , that the injurie should be put vp , then flye they to the magistrat : for he is the minister of god to take vengeance on him that doth euill : or if the magistrat neglect his dutie in this behalfe , then do they commit their cause to god , who hath promised to reuenge it . thirdly , because they know all priuat reuenge to be vnlawfull and condemned in the scriptures , as leuit. , thou shalt not auenge , nor retaine a purpose of reuenge against the children of thy people : but shalt loue thy neighbour as thy selfe , i am the lord. and rom. , deerly beloued auenge not your selues , but giue place to the anger , namely of god : for it is written , vengeance is mine , i will repay , saith the lord. but especially math. , for when as the pharisies had wrested that law talionis , of requiting like for like ( which the magistrates were to obserue in punishing the offences of men committed against their neighbor ) vnto priuat reuenge , christ opposeth himselfe against this corruption , ye haue heard that it hath bene sayd ( saith he ) an eye for an eye , and a tooth for a tooth . but i say vnto you , resist not euill : but whosoeuer shall smite thee on the right cheeke turne to him the other also . which words we are to vnderstād 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is to say , comparatiuely , or spoken by way of comparison . for christ would haue vs to be so farre from desire of reuenge , that he would haue vs readie rather to receiue a second injurie , than to reuenge the former . and hereunto appertaineth that admonition of the apostle . . thes. . see that none recompence euill for euill vnto any man , but euer follow that which is good , both towards your selues , and toward all men . fourthly , because they know that the lord ( who is the god of reuenge ) hath threatned to auenge those that reuenge themselues : and well is it said of the sonne of syrach , he that seeketh vengeance shall find vengeance of the lord , and he will surely keepe his sinnes . for as christ himselfe saith mat. , if you do not forgiue men their trespasses , neither will your heauenly father forgiue you your trespasses . now if this be the propertie of gods children , not to requite euill for euill , we may easily conceiue in what number those caualliers , and fool-hardie fellowes are to be reckoned , all whose courage and manhood consisteth in offering and reuenging injuries , who also vpon euerie occasion are readie to quarrell and fight . but let these men know , first , that all priuat reuenge is vnlawfull , and that if euerie priuat man might be his owne caruer , the magistrat should carrie the sword in vaine : secondly , that all fighting ( vnlesse it be in lawfull battell ) is murther in the sight of god : thirdly , that he which taketh the sword , viz. not deliuered vnto him by warrant from god , ( as it is to the magistrat , to the souldier in lawfull battell , to the priuat man in case of present necessitie ) shall perish with the sword : fourthly , that it is a most fearfull thing , either to kill , or to be killed ( as oft it happeneth ) in priuat fight : for he that killeth is a murtherer , who so polluteth the land with bloud as that it cannot be purged but by his owne bloud . not to speake of that which euerie man knoweth , that manslayers haue none inheritance in heauen , but shall be excluded out of the heauenly ierusalem , and shall haue their part in the lake that burneth with fire and brimstone ; which is the second death : in the meane time who is able to vtter what horror of conscience vsually accompanieth those who are guiltie of murther ? neither is their case better who are slaine in fighting a priuat quarrell : for if as the tree falleth , so it lieth : how fearfull may we thinke their estate to be after death , who in thirsting after another mans bloud do shed their owne bloud ; and in a desire to murther another , are murthered themselues . wherfore whē we are stirred vp to fighting or reuenge , let vs remember the apostles aduice , ephes. , not to giue place to the diuell : for vndoubtedly they are inspired with a fatanicall spirit , who breath out reuenge . wherefore dauid when abishai stirred him vp to reuenge , shemai answered , what haue i to do with you , ye sonnes of zeruiah , that this day you should be vnto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in stead of satan . but to returne to my purpose . this is a common thing to all them that are not citisens of heauen , that so oft as either they can or dare , they are readie to requite euill for euill : and verie manie proceed further , who not only do euill to them that haue deserued ill , but manie times also either through hatred , or hope of gaine , doe ill to those who are innocent , neither haue deserued euill at their hands . yea manie there are who render euill for good , and seeke to harme them of whom they haue receiued good . seeing then all other men , who be not the sonnes and heires of god , are so accustomed to euill doing , it cannot be hoped that they should vse to practise the affirmatiue in doing good : for may we thinke that those who vse to do euill , not onely to them that deserue ill , but also to the innocent , and those that deserue well , that they will be readie to do good offices to them that deserue not , and to requite euill with good ? or is it credible that those who are carelesse of their owne saluation should be carefull for others , to winne them to christ ? nay , the greatest number are affected as cain was , who being demaunded by the lord concerning his brother , asked if he were his brothers keeper . yes verily , we are all appointed keepers of god , to obserue one another , to stirre vy one another to loue , and to good workes : for loue seeketh not her owne things , but is also carefull for others . and those which be the children of god , are also members of one and the same bodie , among whom is the communion of saints . but others are so farre from promoting the saluation of their brethren , that by all meanes they seeke to hinder the same , whiles either by prouocation , counsell , or example they bring them into sinne , which is the cut-throat of the soule , & so become murtherers not of mens bodies , but ( which is more grieuous ) of mens soules . wherefore seeing this innocencie agreeth to all the sons and heires of god , and onely to them , it is of good right reckoned among their proper notes , not onely in this place , but elsewhere also in the scriptures , as ps. , where to the like question , who shal ascend into the mountaine of the lord , &c. the like answer is shaped , he that hath innocent hands , and a pure heart , &c. and as the psalmist in this place affirmeth , that he which doth none euill to his neighbour shall neuer be remoued , but shall rest in the holy mountaine of god ; so the prophet esay pronounceth that man blessed , who keepeth his hand from doing any euill . it remaineth therefore that euerie one should apply this note to himselfe : for howsoeuer all men almost will affirme that they neuer did harme to their neighbor , yet it is to be feared lest this innocencie can be found but in a few , especially of those who would seeme more wise and politicke than others : for such is the generall wickednesse of these times , that none but fooles are counted innocent . and therefore those which would be citisens of heauen , they must be content to be esteemed fooles in the world , that they may be wise to god. now followeth the sixt note , in these words , and receiueth not an euill report against his neighbour . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an opprobrious speech , or as the septuaginta translate , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a reuiling and slanderous speech , a sinister or euill report tending to the infamy of our neighbour . the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , admitteth diuerse significations . the first and principall is , to take vp : and so a slaunder may be taken vp either in the mind , to thinke , or deuise it , or in the tongue to vtter it , or in the eare to harken or to giue eare to it : all which gods children are to auoid : for as touching the first , howsoeuer many men thinke their wicked thoughts to be free , yet notwithstanding the scriptures teach vs that they are repugnant to charitie ; for as the apostle saith , charitie thinketh none euell : that they are sinnes , for the wicked thought of a foole is sinne : that they are not onely forbidden ; for so the prophet zacharie saith , let none of you imagine euill in your heart against his neighbour ; but also punished , for the holy ghost doth note that the lord destroyed the world by the vniuersall deluge , because the thoughts of mens hearts were continually euill : that they are an abhomination to the lord : and consequently that we are to bewaile them , and craue pardon for them , and also to repent vs of them , let the vnrighteous , saith the prophet , forsake his owne imaginations , and returne vnto the lord : for therefore is repentance called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because it is a changing of the mind . and to conclude , those that will walke vprightly before god , they must labor to approue not onely their outward behauiour , but also the secret thoughts of their minds , and affections of their harts , to him that trieth and searcheth the harts and r●ynes of men , & especially looketh to the hart . neither are the children of god to take vp in their mouthes , that is , to vtter ( which is a second signification of the verbe nasa ) slanderous reports : for the tongue of the godly wise is healthfull , being readie to heale the good name of his neighbour , and not to wound it ; whether before his face , by railing , scorning , cursing ; or behind his backe , by whispering and slandering . and thus some do read this place ( and vttereth not a reproch , ) which translation seemeth not to be so fit : because we may not thinke that the prophet in such breuitie of speech , would reckon one and the same note twice ; for according to this reading , the fourth note should differ litle or nothing at all from this . neither are the children of god to take vp ill reports with their eares , or to giue eare vnto them , or to receiue them ; for that is a third signification of the word which the chaldey paraphrase , and the greeke and latine translations do embrace , viz. to receiue : for so the septuagints ( to omit the rest ) do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and receiueth not an ill report against his neighbours . to these we may add a fourth signification of the verbe , which is to beare or endure : according vnto which , the meaning of the prophet may be this , that the child of god cannot brooke a slanderer , neither can he endure to heare his neighbour defamed . by neighbour ( as was said before ) we are to vnderstand , not onely those who are neere vnto vs in place ( which most commonly are called neighbours ) or in friendship , but those who are neere vnto vs in nature ( as all men are ) whether they be remoued from vs , either in place , as forreiners and strangers ; or in affection , as foes . the meaning therefore of the words is this , that he who shall inherit the kingdome of heauen , shall be so farre himselfe from backbiting his neighbour , or slandering him , as that willingly he heareth not the slanderous reports of talebearers , neither can he endure that the good name of his neighbour ( which is so deere vnto him ) should be violated . for surely the good man , to whom the glorie of god is deere , and who also tendereth either the fame or saluation of his neighbour , he taketh no delight in hearing the faults of his brethren . for by offences gods glorie is obscured , the saluation of our brethren hazarded , their good name impeached , and the judgements of god prouoked . whosoeuer therefore taketh pleasure in hearing of the offences of others , he also delighteth to heare those things whereby god is dishonored , our brothers saluation hindered , their good name impaired , and the judgements of god procured : which is scarcely incident to a godly man , whose propertie it is rather to mourne for the dishonour offered to god , and to be sorie for the infamie of his brother , and to pitie his miserable condition , in that by his sin he hath exposed himselfe to the iudgements of god , both in this world and also in the world to come . as for the rest who , being of this world belong not to the heauenly ierusalem , forasmuch as they are full of enuie and selfe-loue , they thinke the commendation of others to be to their disparragement , and esteeme the dispraise of others as a praise to themselues , and therefore take pleasure to heare the vices and offences of others , their eares being like to cupping-glas●es , readie to receiue the worst things . and this is so common a vice , though few obserue it in themselues , that scarcely there is any meeting or conference of men , wherein the vices of others are not both maliciously related , but willingly heard , and so heard , that they may be reported againe to others . whereby it appeareth , that this charitable disposition whereby a man so tendereth the credit and good name of his neighbour , as that neither himselfe will defame him , nor willingly heare the slaunderous reports of others , is particular to the children of god , and heires of eternall life ; and therefore not vnworthily reckoned among the notes which are proper to them . here therefore we are taught , if we would be accounted citisens of heauen , so to tender the good name of our brethren , as that we will not willingly heare the slanders of talebearers and backbiters . and forasmuch as this dutie is of so great moment and importance , as that the holy ghost reckoneth it as one of the ten markes of gods children , let vs briefly consider and weigh the arguments whereby we may be stirred vp to the practise thereof . consider therefore both the discommodities which follow vpon the receiuing of ill reports , & also the commodities which accompanie the repelling or rejecting of slaunders . for if thou hast thine eares open to talebearers and slaunderers , thou becommest accessarie to their sinne , and guiltie of the same offence with them . now a slaunderer , as i haue shewed heretofore , is a manslayer , killing three men as it were with one stroke , a serpent biting in secret , a diuell . to this foule offence hee maketh himselfe accessarie , who willingly receiueth tale-bearers , and hearkeneth to their slaunders . for if there were not a receiuer of tales , there would not be a tale-bearer . for as in the crime of theft , he is accessarie , which receiueth wittingly stollen goods : so in this crime of backbiting , he is accessarie , who willingly receiueth the whisperers reports : yea , is more guiltie of his neighbours infamie , than the other is of fellonie . a theefe by himselfe may steale , and without a receiuer may rob his neighbor of his goods : but a tale-bearer or slaunderer cannot rob a man of his good name , nor yet impaire his credit , vnlesse there be another to heare and to admit his slaunders : well may he shew his owne mallice , but him that is absent , he cannot hurt . wherfore bernard doubteth not to affirme , that tale-bearers and tale-hearers are guiltie alike . and againe , whether is more damnable ( sayth he ) to be a teller or a receiuer of tales and ill reports , it is hard to say : for as the tale-bearer hath the diuell in his tongue , so the tale-hearer hath the diuell in his eare . but if you would vse to stop your eares against tale-bearers , and giue them the repulse , either by a frowning countenance , or some sharpe reproofe , these commodities would follow thereupon : first , you should preserue the good name of your neighbour , which is perhaps as deare vnto him , as his life : secondly , you should keepe your selfe cleare from the guilt of this sinne . for as i said before , the backbiter whiles he i●●●cteth the eare , he destroieth the soule , casting therei●● the seeds of suspition , hatred , contempt . thirdly , if you shall so tender the credit of your neighbour , though no friend to thee , as that you cannot with patient eares heare his good name impeached ; hereby you may gather , that you are the child of god , for as much as this note of the sonne and heire of god agreeth vnto you . lastly , you shall cure the slaunderer himselfe of this noysome disease : for reproofe is the cure of such . for as chrysostome sayth , if tale-bearers shall perceiue , that wee mislike them more than the parties whom they seeke to diffame , they will cease from this euill custome , and amend their fault ; and commend vs , who haue reclaimed them from that sinne , as those who haue saued them . wherefore beloued , let vs learne to carry our selues wisely towards tale-bearers , that we do not communicat with their sinnes , but rather reprooue them . let vs either by countenance , or speech , or turning away , make it apparant to the tale-bearer , that we mislike his course . let vs shut our eares to sycophants , & turne them away with a frowning countenance . for euen as the north wind driueth away the raine ( and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as it were the clearer of the skie ; ) so ( sayth salomon ) doth an angry countenance the slandering tongue . a man ought not therefore to smile vpon the tale-bearer , but to giue him an angry looke : for if with a pleasant countenance you shall giue eare to the tale-bearer , you shall encourage him to slaunder : but if you shall heare him with some shew of mislike , he will learne ( as one sayth ) not willingly to speake that , which he shall perceiue is not willingly heard . but we are not onely by countenance , but also ( if need be ) by speech to put the tale-bearer to silence . if therfore it shall happen ( as oft it happeneth ) that a tale-bearer speaketh euill of a man for that which is good , you may shape him this answere : this is a matter for which you ought to commend him ; whereas therefore you maliciously peruert that which is well done or said , you play therein the part of the diuell , and make your selfe subject to the fearefull curse of god , esay . , woe vnto them that speake euill of good . if hee speake euill for a matter that is doubtfull , you may reply to this effect ; herein you ought christianly to interpret his doing or saying : charitie is not suspitious , neither will suffer vs easily to beleeue that which is euill concerning our neighbour , but alwaies expoundeth doubtfull things in the better part : but if it were euill as you say , yet what should either he be the better to be backbited , or you for backbiting , or i for giuing eare to your words ? if for an euill thing , but such as is secret : admonish him to keepe it to himselfe , and priuatly to deale with the partie by way of admonition or reproofe : tell him , that the secret faults of our brethren are not to be diuulged : and that charity couereth the multitude of offences . if for a manifest offence , and yet but a small fault : tell him , that it is a slip of humane infirmitie , and that in many things we offend all , and happie is the man that faileth onely in small things . if for some great offence , say , what will it profit me to heare that another man is wicked ? if he hath any vertues , i pray you tell them me , but his vices declare to himselfe ; if he be such an one as you speake of , he is to be pitied rather than scorned , and we are to behold him as a glasse of our weakenesse . wherefore let him who thinkes that he standeth , take heed least he fall : we are subject to the like faults , and it is to be ascribed to the grace of god , if wee doe stand . if he be his enemie whom he backbiteth , tell him ▪ that ill will neuer speakes well and that a malicious report proceeding from hatred , deserueth no credit . for whom men do hate , of them they doe thinke ill & speake ill : for them they behold through their owne affection of hatred , as it were a coloured glasse , which maketh them and all that they do , to seeme euill and odious vnto them . if he be his friend , tell him , that he dealeth vncharitably to speake ill of that party who hath deserued wel of him . if he alledge , that he sayth nothing but the truth , tel him , that we must speake the truth in loue : and therefore it is not sufficient , that our speech be true , vnlesse it be charitable . if you plainely perceiue his speech to be false , defend the innocencie of him that is absent , as ionathan did the innocencie of dauid , against his owne father . if you may be so bold with him , bid sathan auaunt , tell him , that he which falsely slaundereth , is a diuell , and a manslayer , who with one blow ( as it were ) seeketh to destroy three , &c. howsoeuer it is , let it appeare , that thou art not well pleased with tale-bearers , that thine eares doe long to heare not the dispraise but the commendation of thy neighbour : if he haue any to commend , that thy eares are open to his discourse of vertue : but if either he must needs be speaking , or thou hearing of faults , turne your curiositie towards your owne offences . for how can you be excused , if neglecting your own faults , you busily pry into the vices of others . but howsoeuer , all men are to auoid sycophants and tale-bearers , yet magistrats especially are to take heed of them , and such as be in authoritie : for by how much the greater their authoritie is , so much the more pernicious it will prooue , if they giue eare to sycophants and slaunderers . putiphar hauing giuen credit to the false accusation of his wife , cast innocent ioseph into prison : saule hauing hearkened to their words , who said , behold dauid seeketh euill against thee : persecuted dauid . and likewise he beleeuing the malicious report of the sycophant doeg , put to death all the priests of the lord which were at nob. dauid himselfe giuing too hastie credit to the calumniation of the pickthanke siba , disinherited mephibosheth . ahasuerosh hauing giuen eare to the diuellish suggestion of wicked haman , sent foorth an edict to destroy the whole nation of the iewes . wherefore it behooueth princes especially , not onely in countenance or words , but also with the sword , or other reall punishments to represse the tale-bearer and the sycophant . for as one well sayth , princeps qui delatores non castigat , irritat , a prince that doth not correct slaunderers , hee doth prouoke them . and therefore notable is that profession of dauid , and worthie of all christian princes to be imitated , him that priuily slandereth his neighbour , will i destroy . by this which hath beene said , it is manifest , that wee are not to giue eare to slaunderers : notwithstanding , for better euidence i will adde , that to hearken willingly to tale-bearers , is a thing vnlawfull , hurtfull , and shamefull : vnlawfull , because god hath forbidden it , exo. . , thou shalt not receiue a false report . yea a heathen man could say , that it is no honest thing either for men to deliuer slaunderous reports one to another , or for the hearers to receiue them . and how hurtfull it is , there is euidence sufficient in our mother eue , who because she gaue eare to the father of all liers and slaunderers , the diuell , ouerthrew as much as in her was , both her selfe and her whole posteritie . it is also a thing of ill report , because it is a signe of a wicked man. for as salomon sayth , the wicked giueth heed to false lips , and a liar hearkeneth to the naughtie tongue . whereas contrariwise , the detestation of slaunders and false reports , is a good signe of the child of god , as the prophet here sheweth . but some man will say , is it neuer lawfull for a man to heare another report the faults of his neighbour , being absent ? i answere , that it is lawfull , when either it is profitable for him that is absent , or expedient for thee which hearest , or necessarie for him that speaketh . it is profitable for the partie absent , when his faults are intimated vnto thee , hauing authoritie ouer him , that he may be reclaimed . it is expedient for thee , when by the fault of him that is absent , there is danger to thee either of injurie or infection : for he that is forewarned in such a case , is fore-armed . necessarie for him which speaketh , when silence would make him accessarie to the offence concealed . otherwise of them that are absent , nothing is willingly either to be spoken or heard , but that which is good . and thus haue we had in this verse three notes of the citisen of heauen , which are so many branches of charitie , to wit , a charitable tongue , a charitable 〈◊〉 , and a charitable eare . all which euery one is bound to apply to himselfe , &c. now followeth the seuenth note , vers . . in whose eyes a vile person is contemned , but he honoureth those that feare the lord. pagnin and others read thus , who despiseth himselfe in his owne eyes , and abaseth himselfe . and true indeed it is , that the children of god , howsoeuer they endeuour to lead an inoffensiue course of life , notwithstanding they thinke very meanely of themselues : for the more holy euery man is , the greater sence he hath of his owne corruption ; and the more perfect he is , the more he feeleth and acknowledgeth his owne imperfection . but albeit this assertion be true , yet this exposition doth not fit this place . for the prophet maketh a plaine opposition or antithesis betweene the contrarie dispositions of gods children , towards men of contrarie disposition : namely , that they reuerence those who feare god , and contemne those that despise the lord. and so the words sound , contemned in his sight is the reprobate . so also the chaldee paraphrast expoundeth , the vile person is despised before him . and hierome , the wicked man is despised in his eyes . the septuaginta , whom the vulgar latine translation followeth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the wicked is set at nought in his sight . and likewise r. shalomoh , as bucer reporteth , vnderstandeth the words thus , that those who are for their wickednesse truly contemptible , are despised of the citisens of heauen . neither doth the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifie him that despiseth himselfe , but simply , despised , as may appeare by other places of scripture . neither is the conjunction copulatiue in the hebrew text . this note therefore containeth an opposition or antithesis of the contrarie disposition in the child of god , towards men that are contrarie betwixt themselues . and therby it is signified , that he without partialitie or respect of persons is so affected towards men , as he judgeth them to be affected towards god , to wit , that he contemneth those that contemne god , though they seeme honourable in the world : and contrariwise , that hee honoureth those that honour god , although they be contemned in the world . for the children of god ▪ labour ( as their dutie is ) to conforme their judgements to the judgement of their heauenly father : and therefore they honour those whom god would haue honoured , and despise those whom god would haue despised . but god would haue those honoured that honour him , and those that despise him , hee would haue despised , as himselfe professeth . sam. , those that honour me , shall be honoured : but those that contemne me , shall be contemned . now of this opposition there are two parts , which being such as are not to be seuered , doe therefore belong to one and the same note . for whosoeuer doth truly and without respect of persons despise the wicked , because of their wickednesse , the same will also honour the godly for their godlinesse , and contrariwise . but as these two branches are to be joyned together ; so also they are generally to be vnderstood : otherwise they doe not seeme to be perpetuall notes of gods children . for this is not a sufficient note of a good man , that hee contemneth the wicked , vnlesse also he reuerence the godly . for whom a man hateth , them commonly he thinketh to be wicked . and therefore if the contempt of the wicked were a sufficient note of a godly man , then all that be haters of their brethren , would challenge this title of godlinesse to themselues . but the godly man doth not only despise the wicked , but also he honoureth the godly . neither doth he set at naught this or that wicked man , onely from whom perhaps he hath receiued some wrong , or whose outward estate is contemptible in the world : neither doth he honour only this or that godly man , from whom perhaps he hath receiued some good turne , or whose outward estate is honourable in the world ; but generally he hateth and contemneth all those that be wicked for their wickednesse sake ; and contrariwise he loueth and reuerenceth all those that be godly for their godlinesse sake : for either affection , if it be sincere , must be generall , and without respect of persons . but howsoeuer these two branches are not in vse and practise to be seuered , yet are we to entreat of them seuerally . and first of the former part : in whose eyes a reprobate or wicked person is contemned . the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth reprobated , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as ierem. , reprobat siluer are they called , for the lord hath reprobated them : the chaldee paraphrase expoundeth it vile ; the septuagints respecting the meaning rather than the word it selfe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , wicked , or one that liueth wickedly . for thereby they giue vs to vnderstand , who they are that are to bee held for vile and reprobat persons , namely , the wicked : but not euery one that sinneth , is to be held for a wicked or vile person ; but in whom sinne reigneth , who committeth sinne with greedinesse , who is to euery good worke reprobat , and giuen ouer to a reprobat sence : such kind of men , though neuer so mighty or wealthy in the world , are notwithstanding vile persons and contemptible . in which sence , antiochus epiphanes , dan. , though the sonne of a mightie king , who for his greatnesse was called antiochus the great , is called a vile person : for sinne maketh men vile ; and so they seeme in the eyes of the godly . by eyes he meaneth the eies of the mind , the judices and discouerers whereof are the eyes of the body : for in whose judgement or estimation another man is contemptible , his contempt will shew it selfe in the eyes . now that this contempt of the wicked is a note of gods children , it may appeare , because it agreeth to them all , and to them alone : to them all , because the lord hath placed betwixt the godly and the wicked , betwixt the seed of the woman and the seed of the serpent , perpetual emnitie : insomuch that a wicked man is abhomination to the iust , and he that is vpright in his way , is abhomination to the wicked , as salomon sayth : for they are citisens of contrarie kingdomes , the one of the kingdome of light , the other of the kingdome of darknesse : they are souldiours warring in contrarie campes , the one in the campes of michael , the other in the campes of the old dragon : they are sonnes of contrarie parents , the one the children of god , the other the children of the diuell . as therefore there is opposition betwixt light and darkenesse , betwixt michael and the dragon , betwixt god and sathan , so also betwixt the godly and the wicked . secondly , for as much as the wicked hating and despising god , are hated and despised of him ; therefore the godly ( who are the children of god ) are in like sort affected towards them : doe not i hate them o lord ( sayth dauid ) that hate thee , and am not i vexed with those that rise vp against thee ? yea i hate them with the perfection of hatred , and esteeme them as mine enemies . such was the affection of mardocheus towards wicked haman , &c. and thirdly , seeing it had been better for the wicked that they neuer had been borne , as our sauiour sayth concerning iudas : and seeing also , when they are to depart out of this life , they would be glad to be returned to nothing , and at the day of judgement shall wish , that the mountaines would fall vpon them , that they might be hid from the lambe , and consequently in respect of their sinnes are as vile as nothing , and as light as vanitie ; therefore vt homines nihili , as men of no account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they are set at nought by the children of god , as the septuaginta and the latine interpreter translate this place . but as this generall contempt of the wicked agreeth to all gods children , so also to them alone . for the world doth loue his own , and those that are of the world do loue worldlings : and howsoeuer sometimes they are at variance among themselues , yet will they readily combine themselues against the godly , as herod and pilat against christ. hereby therefore it appeareth that the generall contempt of the wicked is a note of the citizen of heauen . but you will say ; what if wicked men bee magistrats or gouernours , are we not to honour them ? surely as they be wicked men who haue altogether defaced the image of god , according to which they were created in holines and righteousnesse , they are to be contemned : but as they are magistrats , bearing before vs the image of gods power and authoritie ; honor and obedience is due vnto them in the lord : for we are to obey euill magistrats , though not vnto euill . if therefore we would be esteemed the sonnes and heires of god , the wicked are to be vile in our sight . and if we are to contemne and despise the wicked , then their company is to be auoided , and no familiar acquaintaince or friendship is to be entertained with them : for such is the hatred and contempt which the children of god haue conceiued against the wicked , that they can scarcely looke on them with patience . elisha protesteth , that had it not bene for iehosaphat , he would not so much as haue looked vpon i●horam the sonne of achab , though a king : for as the holy ghost here saith , in the eyes of the godly the wicked are contemned . wherefore as when a man seeth a serpent or snake , his heart riseth with in him : so in the child of god when he seeth a man whom he perceiueth to be one of the ofspring of the old serpent , there is a certaine rising of the heart against him ; so farre is he from entring into a league of amitie with the wicked : for friendship and familiar acquaintance is for the most part procured by likenesse of maners , according to the old prouerbe , pares cum paribus facilimè congregantur , like will to like . and great reason there is why the godly should shunne the companie and familiartie of the wicked . first , because they mislike their maners and detest their vices : dauid therfore professeth , that he had not haunted with vain persons , nor kept cōpany with the dissemblers , that he hated the assembly of the ●uill , and had not companied with the wicked . secondly , lest they should be infected with the contagion of their sinne : for he that toucheth pitch shall be defiled therewith , and he that is familiar with the proud shall be like vnto him : so saith salomon , he that walketh ( that is conuerseth ) with the wise , shall be wise , but a companion of fooles ( that is to say of the wicked , for they are salomons fooles ) shall be afflicted , that is , as hee becommeth guiltie of the same sinnes with them , so shall he be partaker of their punishments . the same is testified by the verie heathen themselues : menander , whom the apostle citeth in a case not vnlike , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( saith he ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; conuersing with the wicked , thy selfe also shalt become wicked . and another , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . of the good thou shat learne good things : but if thou be conuersant with the wicked , thou shalt loose that vnderstanding which thou hast ▪ a little leauen , saith the apostle , doth leauen the whole lumpe . and as it is cōmonly said , one rotten sheepe is able to infect a whole flocke : wherefore as we are carefull to auoid the presence of him that hath the plague , or some other contagious disease , so ought we much more to auoid the companie of those who are ouergrowne with a leprosie of sinne : for no contagion of any bodily disease doth so easily infect the bodie , as the spirituall diseases of a friend or companion doth corrupt the soule . thirdly , because by the company and presence of the wicked , the godly are hindered from the duties of pietie : wherefore dauid , depart from me ( saith he ) ye wicked , that i may keepe the commandements of my god. fourthly , that the sinners may be ashamed and so conuerted : for which cause the apostle aduiseth vs not to haue our conuersation with any , who being called a brother , that is , a christian , is a fornicatour , or couetous , or an idolater , or a railer , or a drunkard , or an extortioner , with such a one eate not , that is , haue no priuat familiaritie with him : for although we are not to forsake their company in respect of publicke communion either in the church ( for then should we also forsake the assemblies of the saints , as the maner of some is ) or in the common-wealth ( for then should we be wanting in our dutie towards our countrie , and leaue the managing of matters to the wicked onely ) yet are we not priuatly to accompanie with them , for the reasons aforesaid . againe , if it be the propertie of the godly to contemne the wicked , then doth he not in any wise flatter the wicked in his sinne : for flatterie , whether it be for the flatterers profit , it is a base sinne ; or whether it be for the harme of him that is flattered , it is a most odious sinne . the former kind ( which more properly are called parasits ) like dogges doe fawne vpon a man for his meat : howsoeuer in the end like acteons dogs they deuour their maister : the latter are like scorpions , which when they fawne vpon a man will sting him with their taile : the former are fitly resembled by the iuie , which embraceth the oke to sucke out his moisture : the latter , like to conycatchers when they flatter their neighbour , they spread a net for his steps : wherefore the cinicke philosopher being demanded , of all beasts which was most noysome ? he answered , of wild & sauage beasts , a tyrant ; of tame beasts , a flatterer . neither was it vnfitly said of another , that it is better for a man to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for crowes do prey vpon the dead , but flatterers on the liuing . those then that are giuen to flatterie , may easily discerne how farre they are from the behauiour of the godly : for as salomon saith , they that forsake the law praise the wicked ; but they that keepe the law set themselues against them . and againe , he that sayth to the wicked ( as flatterers vse to doe ) thou art righteous , him shall the people cursse , and the multitude shall abhorre him ; but to them that ( in steed of flattering ) rebuke him , shall be pleasure , and vpon them shall come the blessing of goodnesse . now followeth the other part of the opposition concerning those that honour god : but he honoreth those which feare the lord. the godly by a synechdoche he calleth such as feare god. for the sanctifying graces which are the seuerall branches of godlinesse , as faith , loue , feare , &c. they are so linked together as it were in a golden chaine , that where any one of them is in truth , there the rest be in some measure , and for that cause some one of them is sometimes put for all . seeing therefore the feare of god is a principall part of pietie , in which sence , psal. , it is called caput sapientiae , the head or chiefe point of wisdome , that is , true godlinesse , it is no maruel though many times it be put for all religion , as deu. . & . & be said . eccles. , to be the whole dutie of man which must teach vs , that those which haue no feare of god , haue no religion in them . now he is said to feare god , who being truly persuaded both of the infinit power of god , as also of his fatherly loue towards him in christ , aboue all things feareth to offend god , that is , he is afraid of nothing so much as to displease god , whom he acknow●●dgeth to be a gracious and mercifull father to him in christ. and whereas by sinne god is displeased , therefore he feareth more to sinne , & by sinne to offend god , than to displease all men , than to be depriued of all his goods , friends , and commodities of this life , yea of life it selfe . wherefore he that feareth god departeth from euill : yea the feare of the lord is to hate euill , and is therefore said to be a wel-spring of life , to auoid the snares of death . those therefore that feare the lord , the scripture doubteth not to call blessed , as prou. , blessed is the man that feareth alwayes . and psal. . & , blessed is the man , yea blessed is euerie one that feareth the lord. now the child of god being rightly informed out of the scriptures ▪ concerning the estate and condition of the godly , he reuerenceth and honoureth those that feare the lord. and why ? first , because he knoweth that howsoeuer they are contemned and dispised in the world , as the scum of the world , and ofscouring of all things , notwithstanding they are happie and blessed , and that they are in the world as gold among the durt . secondly , he loueth and reuerenceth the godly , because he knoweth that god honoreth those that honor him , and that according to the latine phrase , he doth beare them in his eyes , insomuch that whosoeuer hurteth them , they seeme to hurt , as it were , the apple of his eye . thirdly , because he vnderstandeth that those which feare god are the sonnes and heires of god , the brethren and fellow heires with christ , the temples of the holy ghost : yea fellow members with themselues of that bodie , whereof christ iesus is the head , and therefore whosoeuer loueth and honoreth them , in them loueth and honoreth christ. hereby it appeareth that vertue and true godlinesse make men true noble and honorable , as contrariwise sin and vngodlinesse make men base and contemptible : and therfore all that are louers of vertue and pietie , they cannot but honor those who are vertuous and godly . and as this agreeth to all the godly , to loue , reuerence , and honour those that feare god , and to performe all good offices of brotherly loue towards them ; so it agreeth to them alone . for the world ( that is the vniuersall companie of those who are not citisens of heauen ) loueth only those who are of the world . as for the rest who are not of the world , but are chosen out of the world , for that verie cause the world doth hate them , as our sauiour christ doth testifie . seeing therefore this dutie of honoring the godly is proper and peculiar to the children of god , it is not vnworthily made a note of the citizens of heauen . for iohn also in his epistle , wherein he setteth downe diuerse notes whereby men may discerne themselues to be the children of god , he reckoneth this as one of the principall , we know ( saith he ) that we are translated from death to life , because we loue the brethren . and so obadiah that he might approue himselfe to elias as one that feared god , he alleadgeth that fauour and honour which he had vouchsafed to the prophets and seruants of god in the time of iezabels persecution . neither is there any more certaine way to testifie our loue towards god , than by louing and honoring the children of god : for our goodnesse cannot reach vnto god , and therefore is to bee extended towards his saints vpon earth . neither can it be that we should loue our brother aright , vnlesse we loue god much more . and therefore if we loue our brethren as we ought , it is an euident signe that we loue god : for he that loueth his brother aright , loueth him for gods sake : and he that loueth his brother for gods sake , he cannot but loue god much more , according to the rule of reason , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which any thing is , that is much more . but as i said before , we may haue in this place a most certaine note of a citizen of heauen , if we shall joyne both the members of the opposition : for whosoeuer despiseth the wicked , though honored in the world , because they despise god , and are despised of him ; and contrariwise honoreth the godly , though despised in the world , because they honour god , and are honored of him ; and consequently contemneth the wicked , because they are wicked , or for their wickednesse sake ; and therefore honoreth the godly , because they are godly , or for their godlinesse sake : he doth euidently shew himselfe not to be of the world , but of god. a notable example of both we haue in elisha the prophet , . king. , for when iehoram the king of israel being in great distresse for want of water in that expedition against the moabites , did therfore with iehosaphat the king of iuda , and the king of edom come vnto him to aske counsell of the lord ; elisha maketh answer to iehoram the king of israel being the sonne of achab and iesabel , an idolater , what haue i to do with thee ? get thee to the prophets of thy father , and to the prophets of thy mother : and when he had intreated him not to say so , and had signified in what distresse he and the other two kings with their armies were : elisha replieth , as the lord of hosts liueth , in whose sight i stand , if it were not that i regard the presence of iehosaphat the king of iuda ( who was indeed a godly king ) i would not haue looked towards thee , nor haue seene thee . but then is this note most euident , when the wicked ( whom the godly man contemneth ) abound in wealth and flourish with honour , and contrariwise the godly ( whom the good man honoureth ) are poore and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , contemptible in the world . for this , as basill truly saith , is a token of a noble mind , to despise the wicked though honorable in the world . and thereof also men haue another notable example in moses the man of god , who judged the israelites when they were grieuously oppressed in egypt , to be more happie than all the gallants in pharaos court , who liued in all prosperitie . and therefore by faith refused to be called the sonne of pharao his daughter , chusing rather to be afflicted together with the people of god , than to haue the temporarie fruition of sinne . and surely beloued , if a man haue an eye to the recompence of reward ; as moses had , who would not chuse rather to bee godly lazarus , than vngodly diues . we see therefore , if we desire to be in the number of gods children , how we are to be affected towards other men , namely , that we loue , reuerence , and honor the godly , though contemned in the world ; and contrariwise , despise and set at naught the wicked , though honoured in the world . but this wee cannot doe , vnlesse wee bee throughly persuaded , that vertue and pietie maketh men though in poore estate , truly noble and honourable : and contrariwise , that sinne and vngodlinesse maketh men , though mightie in the world , vile and contemptible . neither can we indeed be of this persuasion , vnlesse we ourselues be louers of vertue and godlinesse , and haters of sinne and iniquitie . from hence also there doth or may arise both notable terrour to the wicked , and singular comfort to the godly , terror to the wicked , because howsoeuer they flourish in the world , notwithstanding they are despised of god and his children , as men of none account : consolation to the godly , because howsoeuer they are contemned and abused in the world , yet are they dear and precious to god , and to all the sonnes and heires of god. and thus much may suffice to haue spoken of the seuenth note . the eightfolloweth in these words : he that sweareth to his owne hinderance , and changeth not . the greeke translation of the septuagints , which the vulgar latin doth follow , readeth , he that sweareth to his neighbour , and deceiueth him not : for it seemeth , the booke which the seuentie translated , wanted prickes , and that therefore they did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regna for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rang , the difference onely being in the prickes . others translate the word l●harang , to afflict himselfe , expounding it of the vowes of fasting , whereby the body is afflicted , and the flesh subdued . but the holy ghost seemeth not to speake of a vow made to god , but of an oath made to man : neither when hee speaketh of afflicting the body , doth he vse that word harang , which signifieth to doe euill , but the phrase of afflicting the soule . and besides , this note is reckoned among other duties of charitie and righteousnesse towards our neighbour . the words therefore are to bee vnderstood of that faith , or fidelitie which the godly man keepeth in performing his oathes and promises , although the performance of them be joyned with his owne losse . and in the like answere returned to the like question , psal. , this note in the same sence is specified , nor hath not sworne deceitfully , as those do which meane not to performe their oath . the meaning therefore is , that such is the fidelitie of a godly man in keeping his promise , that if he promise any thing , especially vnder the religion of an oath , he will be sure to performe it , though it be to his owne hinderance . here therefore we are occasioned to speake both of the making and keeping of oathes : and concerning the same to discusse these two questions : first , whether it be the propertie of a godly man to sweare , or not : and secondly , whether hauing sworne , he be alwayes bound to performe his oath , or not : for in respect of both , there are extremities to be auoided on both sides . some thinke a christian man may not sweare at all , others make no conscience of swearing at all . some thinke , when they haue once sworne , they are to performe their oath , though neuer so wicked : others will keepe their oaths , though neuer so honest , no further than may stand with their owne aduantage . now for the rectifying of our judgement in this behalfe , we are generally to consider , what account is to be made of an oath . and first we are to shew what an oath is , and wherefore ordained . an oath is an attestation or calling vpon god to bee a witnesse and judge in such things as cannot otherwise be demonstrated : and it is of two sorts , assertorie and promissorie . an assertorie oath ( so called , because it hath place in assertions ) is a calling vpon god , to be both our witnesse , that we affirme the truth , and also our judge and auenger , if we lie . a promissorie oath ( so called , because it hath place in promises ) is a calling vpon god as a witnesse of our true purpose to performe , and as our surety for performance , and as our judge or auenger , if either we be deceitfull in promising , or vnfaithfull in performing . now an oath was ordained to supplie the want of other arguments , and the insufficiencie of humane testimonies , to the end , that a needfull truth , which otherwise could not be knowne , might by this meanes be acknowledged : for an oath hath place neither in matters manifest nor generall , as where is question of right ; but in things doubtfull and particular , where is question of facts , either past or to come . wherein when as they cannot by other certaine and necessarie arguments be demonstrated , men flie to testimonies . and because humane testimonies haue little force in prouing by themselues , therefore they flie to oathes , wherein god is called vpon as a witnesse of such matters as are either affirmed concerning things past , or promised concerning things to come . and so great religion there is of an oath among all men , that euen by the law of nations , that is held for certaine and true , which is affirmed vnder the religion of an oath , though otherwise it could not be proued . for this is engrauen in the hearts of all men , that there is a god , to whom all secrets are knowne , who also is the patron of truth , and auenger of falshood : and therefore to call vpon him as a witnesse and a judge in that which is not true , it is supposed to be a greater sinne than any man that is not a desparat a theist may be thought to commit : for may it be thought that any man almost is of such outragious wickednesse , as that he feareth not to call vpon god whom he knoweth to be a defender of truth and reuenger of falshood , to beare witnesse with him that he affirmeth the truth , and to execute vengeance on him if he speake an vntruth , when he knoweth himselfe to lie ? for what were this but wilfully to prouoke the lord , and as it were to dare him to execute his fierce indignation vpon him ? and hereby it appeareth , that an oath is an holy ordinance of god , seruing greatly for his glorie , and for the profit and necessitie of men . it is glorious vnto god : because when men flie to the name of the lord as a strong tower and sanctuarie of truth , he is acknowledged not only by him that sweareth , but also by them that receiue the oath , to be first omnipresent and omniscient , that is , one who is present in euerie place , and is acquainted with all secrets : secondly , true and a maintainer of truth , and reuenger of falshood : thirdly , just , and therefore willing ; omnipotent , and therefore able , to punish those that sweare falsly . and these attributes of god are so acknowledged and celebrated in euerie lawfull oath , that to sweare by the lord , is to confesse vnto god , and in the scriptures it is accounted as none of the meanest parts of his worship , thou shalt feare the lord thy god and serue him , and shalt sweare by his name . which must put vs in mind whensoeuer we do sweare , that by our oath we are to glorifie god , and to performe a solemne worship vnto him : which was also further signified both by the solemne forme of imposing an oath , and the solemne rite of taking an oath among the iewes . the forme of imposing an oath , was this , giue glorie to god : the maner in deposing , was to stand before the altar : which was also the custome of the athenians and romans . and as an oath is glorious vnto god , so is it also profitable and necessarie for men . for an oath being as one saith , the greatest proofe among men , it giueth satisfaction to our neighbour , who otherwise would not be satisfied : it is the chiefe bond of truth , whereby men either bind themselues to god , as in voluntarie oaths ; or are as it were enforced to speake the truth , as in oaths imposed : for as one well saith , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an oath is the freemans racke . it is the chiefe preseruatiue against falshood , the remedie against contention , and as the apostle saith , the end of all controuersies among men . these premisses duly considered , it will not be hard to determine the former questions . for as touching the first : if an oath be ( as hath beene shewed ) an holy ordinance of god , making greatly for the glory of god , and profit of men ; then whosoeuer shal refuse to sweare , when just and necessarie occasion is offered , he sinneth against gods glorie and the loue of his brethren . here therefore is to be refuted of vs the heresie of the manichees , renewed by the anabaptists , who thinke it altogether vnlawfull for a christian to sweare , though enjoyned thereto by a magistrat . but they sinne against the third commaundement , and they erre , not knowing the scriptures . for where the lord forbiddeth vs to sweare in vaine , there he commaundeth vs to sweare aright , for the discharge of our dutie in the confirmation of a necessarie truth , to gods glory , the good of our neighbour , or the clearing of our selues . and surely , if it were vnlawfull to sweare as they would beare vs in hand , then should we by swearing offend either against the glory of god , or the good of our brother . but an oath as you haue heard maketh for both : and by the neglect thereof wee sinne against both . and that an oath is lawfull , it may appeare by the examples of those whom we cannot deny to haue sworn lawfully . for first , the most faithfull seruants of god , both before the law , and since , haue vsed vpon just occasion not onely themselues to sweare , but also to impose oathes vpon others . examples of swearing in abraham and isaac to abimelec , iacob to laban , elias to obadiah , elisha to iehoram , &c. of oathes imposed , by abraham vpon his seruant , gen. , and by iacob vpon ioseph , gen. , by ionathan and dauid mutually , . sam. . and if it might be objected ( as truly it cannot ) that these seruants of the lord in these oathes offended , yet other examples may be added , which are without exception : for it may not bee thought , that those holy men of god , who were the pen-men of the holy ghost , did offend in penning of the scriptures ; but in the very penning of the scripture they haue vsed diuerse oathes , especially paule in his epistles : yea in the scriptures are recorded oathes of the holy angels , who are free from sinne : and to conclude with the example of all examples , the lord himselfe is sometimes said to haue sworne . but an oath is not onely warranted as lawfull , but also commended as good , psal. . , euery one that sweareth by the lord , shall bee commended , where ( as in this place ) to sweare by the lord aright , is made a proper note by which a godly man is described . neither is it onely commended as good , but also commaunded as necessarie . and it is necessarie , not onely by necessitie of dutie , in respect of gods commaundement , enjoyning this dutie as a singular braunch of gods worship : but also by necessitie of certainetie , or as the schoolmen call it infallibilitie , in respect of the oath of the lord , which cannot be vntrue . by my selfe haue i sworne ( sayth the lord ) the word is gone out of my mouth , that euery knee shall bow to me , and euery tongue shall sweare by me . but the anabaptists object the prohibition of christ , mat. , but i say vnto you , sweare not at all : therefore it is not lawfull to sweare at all . whereunto i answere , that the purpose of our sauiour christ being not to abrogate the morall law of god , as himselfe professeth , but to expound it , and to deliuer it from the grosse corruptions and deprauations of the scribes and pharisies , we may not thinke , that hee doth absolutely and wholly forbid this dutie of swearing , which as we haue heard , is expressely commaunded in the law of god. whereas therefore the scribes and pharisies taught first , that the third commaundement was to be vnderstood of perjurie onely or false swearing , euen as they vnderstood the sixt and seuenth commaundement of outward murther onely , and adulterie : and secondly , that not all false swearing is forbidden , but onely when the name of god is interposed , or something else , which immediatly belonged to his worship , as the gold of the temple , which was consecrated to the lord , and the gift vpon the altar , which was offered vnto god : our sauiour christ sheweth that in the third commaundement is forbidden not onely perjurie and false swearing by the name of god , but also all rash and ordinarie swearing in our common talke , whether by the name of god , or by any of his creatures : because the offence committed in swearing amisse by them , redoundeth to the dishonour of god. our sauiour therefore speaketh not of publicke oaths before a magistrat ( for in them they sware by the name of god alone ) but of priuat oaths in their ordinary talke and communication , and in respect thereof he commandeth vs not to sweare at all , neither by the name of god , nor by any of his creatures : for so he saith , but let your communication be yea , yea , nay , nay : which iames expresseth thus , let your yea , that is your affirmation , be yea ; and your nay , that is your negation , be nay : that is to say , if you haue occasion to affirme any thing , let it be sufficient to say , yea ; and when you are to denie any thing , let it be sufficient to say nay . neither doth our sauiour christ simply condemne all oathes in our ordinarie talke , but such as are needlesse or superfluous : for so he saith , whatsoeuer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , redundant aboue these , it is of euill . for an oath is not a good thing , but vpon necessitie , and therefore is not to be vsed but vpon necessitie : for a necessary good without the bonds of necessitie , is not good . hereby therefore it appeareth , that as here it is made a note of a godly man to sweare , and hauing sworne to keepe his oath , so it is lawfull for a christian man to take an oath : prouided alwayes that those duties be obserued in swearing , which the holy ghost hath required in oathes . as first in respect of the object , that we sweare by the lord alone : for seeing what we sweare by , that we deifie and make our god ; therefore we forsake the true god , if we sweare by that which is not god , and consequently by this sinne prouoke the lord to execute his judgements , not onely vpon vs , but also vpon the countrie wherein we liue . as he saith by his prophet ieremie to ierusalem , how should i spare thee in this , thy children haue forsaken me . how so ? they haue sworne by that which is not god. secondly , in respect of the manner : that we sweare in truth , judgement , and righteousnesse . in truth , that we may be able to say with the apostle , i speake the truth in christ , i lie not , my conscience bearing me witnesse in the holy ghost : in judgement , that is aduisedly and vpon necessarie occasion : in righteousnesse , promising by oath nothing but that which is lawfull and just . thirdly , in respect of the end , that by our oath god may be glorified , our duty discharged , controuersies appeased , our brethren satisfied , our innocencie cleared . and forasmuch as the child of god who is here described , is carefull to performe these duties required in oathes , we may bee assured that he is none of these rash and ordinarie swearers : but as he knoweth an oath to be an holy ordinance of god , wherein the holy , glorious , and dreadfull name of the lord our god is vsed and called vpon ; so he will be carefull in all good conscience to sweare holily and reuerently . and as he knoweth that an oath is not good but whē it is necessarie , so he will not sweare vnlesse he be drawne thereto by necessity : for so much seemeth to be implied to the hebrew word which is 〈◊〉 , and signifieth to be sworne , rather than to sweare . as for those which sweare vpon no necessitie , vsually and ordinarily in their common talke , they do most vilely prophane and pollute the holy name of god , turning the sanctuarie of truth and veritie , into a common house of vanitie ; and therefore are such as the lord will not hold guiltlesse . for as the sonne of syrach saith , a man that vseth much swearing is ful of iniquitie , and the plague shall neuer go from his house . yea so farre are the common swearers from being reputed the children of god , as that by the judgement of salomon it is a note of a godly man to feare an oath , and a badge of a wicked man to make no conscience of swearing : for when hee would by this particular signifie that which he had affirmed in generall , that the wicked and the good are manie times alike in their outward estate , he that sweareth ( sayth he ) as he that feareth an oath . thus much may suffice to haue spoken of the former question cōcerning the taking of oaths : it remaineth that i should intreat of the other , concerning the keeping of oaths , viz. whether all oaths are to be performed , or not ? whereunto i aunswere , that all oaths , which are lawfull and in our power , are religiously and faithfully to be performed and kept : for this faithfulnesse is both commanded and commended to vs in the scripture , and the contrarie vnfaithfulnesse condemned , num. , whosoeuer voweth a vow vnto the lord , or sweareth an oath binding himselfe by a bond , he shall not breake his promise , but shall do according to all that proceedeth out of his mouth . neither is it commanded among matters of lesse importance , but among the weightier points of the law , mat. , it is commended vnto vs : first , by the example of the lord himselfe , whose fidelitie in keeping of his promises is to bee imitated of vs , if we would be reputed his children : secondly , by this testimonie of the holy ghost , where it is made one of the notes of gods children ; as also psal. : thirdly , by the promise of great blessing ; for as salomon saith , a faithfull man shall abound in blessings . as for vnfaithfulnesse in breaking promises and oaths , it is condemned as one of the sinnes of the heathen , who were giuen ouer to a reprobat mind , rom. . , where he saith they were couenant breakers , and punished in sauls posteritie , because he had broken the couenant made by oath with the gibeonites : and in zedekiah who had broken the oath and couenant which he had made with nebuchadnezar , in regard whereof ezekiel saith , shall he breake the couenant and be deliuered ? as i liue saith the lord , i will surely bring mine oath that he hath despised , and my couenant that he hath broken , vpon his owne head , &c. for not to performe an oath , when a man may lawfully and is able to performe it , is perjurie : for perjury properly is not to sweare falsly , but not to performe the oath which thou hast made . mat. . . but what if the thing which by oath is promised , be either vnlawfull , or not in our power ? if when we take the oath , we know it either to be vnlawfull , or not in our power , we sinne fearfully in swearing thereto : for he that sweareth to performe that which he knowes to be vnlawfull , if he hath a purpose to performe it , he sinneth with an high hand , of setled purpose and full resolution , which he feareth not to bind with an oath ; and therein to call vpon god both as his suretie that he shall performe it , and as his judge and reuenger , if he do not : if he hath no purpose to performe it , he sweareth falsly , and deceiueth his neighbor vnder the religion of an oath , and prophaneth the name of god , whom he calleth to witnesse an vntruth ; and that which is worst of all , he desparatly tempteth god , and as it were dareth him to his face , when he feareth not to call vpon god to execute his vengeance on him , if he performe not that which he hath no purpose to performe : if he knoweth it to be a thing to him vnpossible , or not in his power , and yet will sweare to do it , he wilfully forsweareth himselfe , and desparatly prouoketh god to execute his vengeance on him , and in all respects sinneth as the former , who sweareth to that which he hath no purpose to performe . but if at the first the matter do not appeare to be either vnlawfull or vnpossible , and yet afterward proue so , then he which so deposeth , sweareth rashly and vnaduisedly : for we ought to be well assured both of the lawfulnesse and possibilitie of a thing before we may presume to bind our selues by oath to the performance of it . howsoeuer it be , an oath so soone as it appeareth vnto vs to be vnlawfull or impossible , it is void of none effect , neither doth it bind vs : for an oath may not be the bond of iniquity , neither can it tie vs to impossibilities . if therefore thou hast sworne to a thing vnlawfull , thou hast sinned in swearing vnlawfully , and for that thou art to craue pardon at the hands of god : but that which thou hast vnlawfully promised , thou maist not wickedly performe . vnlawfull oaths are laudably broken , and damnably kept , as one saith , in swearing so , thou hast sinned ; but it is no sinne to breake an vnlawfull oath , he that performeth it addeth sinne vnto sinne , and vnto a lesse sinne manie times he addeth a greater , to the rashnesse of swearing , the wickednesse of performing ▪ herod made a rash oath , and as it proued , also a wicked oath : which if he had not performed he had sinned no further in that matter ; but by performing it , vnto the rashnesse of his swearing , he added fearfull murther of the holy man of god. dauid also tooke an vnlawfull oath to reuenge himselfe vpon nabal : but when by abigail he was informed of the vnlawfulnesse thereof , he not onely desisteth from his purpose and breaketh that oath : but also blesseth god that had sent her , & blesseth her that had kept him from shedding blood or reuenging his owne quarrell . if further it be demaunded , what if that which a man promiseth by oath , cannot be performed without his losse or hinderance ? the holy ghost resolueth vs in this place , that it is the propertie of gods children to keepe their oath , though it be to their hinderance . but what if a man be forced to sweare to that which is against his profit ? if it be not also vnlawfull , he is to performe it . to vnlawfull oaths we ought not to suffer our selues by any meanes to be forced . but if through feare or infirmitie we haue yeelded to take an vnlawful , oath , we haue sinned in swearing , but we are not bound to performe it . the ninth marke or note , whereby the holy ghost describeth a sound christian and citisen of heauen , is , that he doth not giue out his money to vsurie : but contrariwise ( for vnder the negatiue wee are to vnderstand the affirmatiue ) justly getteth his goods , and charitably exposeth them to the benefit of others , as it is said psal. . , a good man is mercifull , and lendeth : and againe psal. . , the righteous man is euer mercifull , and lendeth . i will first speak of the negatiue . and because , as some worthie writers testifie , it is but a small matter not to put forth money vnto vsurie , i will afterwards shew , that it is required of euery christian , both ( quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in respect of the possession , that he get his goods justly : and also ( quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in respect of the vse , that he be willing freely to communicate them to the reliefe of others . m. luther writing on these words , sayth , iste versus non indiget expositione sed impletione : this verse needeth not to bee expounded for the rectifying of our judgement , but to bee performed in our practise for the sanctifying of our life . for in luthers time , and in all the ages before him , although many practised vsurie , as they did other kinds of theft and robberie , yet there was neuer any controuersie among the learned concerning the lawfulnesse of vsurie , more than of other kinds of theft , but all with one consent condemned vsurie and vsurers vnto hell . but if luther were liuing in these our times , and vnderstood besides the common practise of vsurie openly , and the cunning shifts whereby it is cloaked , the open defence also thereof vndertaken not only by vsurers themselues , who haue learned many subtile distinctions and instances to justifie their trade ; but also by diuerse diuines , otherwise godly and learned , who haue either spoken or written more wittily than truly , in fauour of vsurie : assuredly he would confesse , that there is scarcely any one morall point of diuinitie , which needeth more fully to be expounded , and more exquisitly to be discussed . and although it may not be expected at my hands in this mediocritie or meannesse of gifts , that i should more fully and more learnedly discourse of this controuersie , than it hath been handled by others , men of greater reading and riper experience : yet seeing the holy ghost in this place reckoneth abstinence from vsurie among the markes of gods children , whereunto we are now by order come , hauing alreadie intreated of those which goe before , i may not nor will not refuse to set downe what we are to hold concerning this controuersie , and as god shall enable me to determine this question : that if vsurie shall be found to be lawfull and warrantable by the word of god , the vsurers may hereafter practise it in faith ( which hetherto it is more than probable they could neuer doe : ) or if it shall appeare to be vtterly vnlawfull , that they wholly abstain and desist from the practise thereof , as euer they hope to rest in the mountaine of gods holinesse . of the name of vsurie , and of contracts in generall . vsurie hath his name of the latine word vsura , which in the first signification thereof , signifieth the vse or fruition of any thing , as of money , cic. . tuscul. natura dedit vsuram vitae tanquam pecuniae . secondly , vsura signifieth any accession , addition , ouerplus or increase aboue the principall , which is yeelded to the creditour in respect of the vse of money lent or forborne , or of any thing else which is spent in the vse . and this increase is either voluntarie or exacted . the voluntarie increase is a free gift , gratuitie , or reward , which the borrower or debtour hauing gained by the imployment of the money borrowed , voluntarily and freely giueth to the lender , in testimonie of his thankfulnesse for the benefit receiued ; which some call vsuram or foenus liberale . the exacted increase , is that which the creditour demaundeth either as a recompence of some losse or hinderance which he sustaineth through the default of the borrower , or as a gaine couenanted for loane . the former is called vsura compensatoria , recompencing vsurie or interest ; the latter is termed vsura quaestuosa , or foenus , gainefull vsurie . of the liberall vsurie ( if i may so call it ) which is nothing else but a thankfull reward , or gratuitie , as also of the recompencing vsurie or interest , there is no question to be made , but that in themselues they are lawfull : but of the gainefull vsurie is all the controuersie . and thus the latine word vsura is distinguished ; the english word vsurie , though deriued thence , yet is otherwise vsed : for neither is it taken at any time for vse , or for liberall vsurie , or recompencing vsurie , but onely for gainefull vsurie , whereof our question is . and in this sence it is taken two wayes , either for the gaine it selfe , couenanted or principally intended for loane , which in latine is properly called foenus ; or for the contract it selfe of lending for gaine , which properly is called foeneratio . of the contract , the holy ghost speaketh in this place , whereby a man giueth or putteth forth his money to vsurie . whereas therefore vsurie is a contract , let vs briefely distinguish those contracts which concerne the alienation or permutation of goods , that it may the better appeare , what kind of contract it is : for such contracts are either for the perpetuall alienation of goods , or but for a time . the perpetuall alienation , if it be liberall and free , is giuing : if for recompence , then is it a commutation either of ware for ware , which is called barterie ; or of money for money , which is called exchange ; or of ware for money , which is selling ; or of money for ware , which is buying . the alienation which is but for a time , is either of the vse onely , or of the propertie also : that which is of the vse only , if it be liberall and free , is called commodation , or lending to vse ; if for recompence or hire , then is it called location , or letting to hire ; that which is not onely of the vse , but of the propertie also , if it be liberall and free , it is called mutuation , or lending to spend ; if illiberall and for gaine , it is called vsurie . what vsurie is . wherefore the contract of vsurie is nothing else but illiberall mutuation , and may thus briefely be defined : vsurie is mutuation , or lending for gaine . this briefe definition doth fully set forth the true nature of vsurie , and sufficiently distinguisheth it from all other contracts whatsoeuer . for first i say it is mutuation or lending , wherein all learned men almost , whether they write for vsurie or against it , doe agree . in solo mutuo ( sayth one ) vero vel interpretatiuo consistit vsura secundum omnes doctores , that is , vsurie according to all the doctors , consisteth only in loane , whether it be a bare contract of loane , or else cloaked vnder some other contract , which may be resolued or reduced vnto loane . likewise car. molinaeus , the chiefe patrone of vsurie , it is the common opinion of all ( sayth hee ) that vsurie properly is not committed but in loane : and again loane is the subject of vsurie . which is also presupposed in the scripture , exod. . , if thou lend money to my people , namely and especially to the poore with thee , thou shalt not be as an exactour or as an vsurer vnto him , you shall not impose vsurie vpon him . and the same , if need were , might be prooued by the other relatiue , which is borrowing : for lending and borrowing are relatiues . and if he which taketh vp money vpon vsurie , be a borrower , then he that giueth or putteth it forth vnto vsurie , is a lender . the contract therefore of vsurie is a contract of lending : and whatsoeuer is not a contract of lending either plainely or couertly , that is not a contract of vsurie . now in the contract of mutuation or lending , diuerse things concurre , which also belong to the nature of vsurie . . that it is of such things as are spent in the vse , and consist in quantitie , that is to say , in number , weight , or measure ; as money and victuals , corne , wine , oyle , &c. which are particularly mentioned , deut. . . leuit. . . neh. . . . and therefore is alienation not onely of the vse , but also of the propertie , from which the vse ( of such things as are spent in the vse ) cannot be seuered . . as the propertie is transferred to the borrower , so the borrower standeth to the hazard of the thing borrowed . . that it is not a perpetuall alienation of that which is lent but for a time , which time being expired , the borrower is bound to restore the principall . . because the thing borrowed is to be spent in the vse , therefore the borrower is bound not to restore the selfesame particular which he borrowed , but so much in the same kind or of the same value . . it belongeth to the nature of lending , that it bee free and liberall . but herein vsurie peruerteth the contract of lending , being illiberall and for gaine : for vsurie is a contract of lending , wherein the creditour or lender requireth of the borrower not onely the principall in the equiualent or full value thereof , but also an ouerplus or gaine . and this is that which followeth in the definition , as the difference to distinguish it from free lending , that it is for gaine . by gaine is meant any addition ouerplus or increase ouer and aboue the * principall , whether it be money or money worth , required not for the indemnitie of the creditour , to saue him harmelesse , but for his aduantage to make him a gainer by lending ; for that onely is to bee esteemed gaine , which is an ouerplus , clearely gotten aboue the principall . and whereas i say it is either mony or money worth : this money worth reacheth farre , not onely to goods and wares , but also to labours and seruices , and whatsoeuer else being valuable by money , may lawfully be let or sold for money . and when i say that vsurie is lending for gaine , it is meant , that in the first act of lending vpon vsurie , or afterwards in the forbearing , whereby that lending is continued , gaine is , if not couenanted for , yet at the least intended . so that where there is a couenant or intent of gaine by loane , whether it be in the first act of lending , or afterwards in the forbearing , it is vsurie : and contrariwise , where there is neither a couenant nor intent of gaine in lending or forbearing , there is not vsurie , though there be an ouerplus or increase receiued ouer and besides the principall . now , that vsurie is thus to be defined , it is euident : first , because as all vsurie is lending for gaine ( as no man of learning will denie ) so reciprocally all lending for gaine is vsurie ; neither can it truly be referred to any other contract : as i will make it plaine anone , when i shall shew , how vsurie by his definition is distinguished from all other contracts whatsoeuer . secondly , because all lending for gaine , and all gaine required for loane , is in the scriptures condemned vnder the name of vsurie . the hebrew word neshek is the ordinarie name to signifie vsurie , as foenus in latine , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , or vsurie in english. for the mony which is lent vpon vsurie , is called noshek , a biter , or which biteth : and the hebrew phrase , which signifieth to be lent vpon vsurie , is to bite , as appeareth plainely , deut. . , thou shalt not lend vpon vsurie to thy brother money or meat , or any thing else , asheriishak , which biteth , that is , which is lent vpon vsurie : for whatsoeuer the vsurer lendeth , it hath teeth and jawes to eat and consume the substance of other men ; his corne or victuals which were made to be eaten , doe eat ; and his money which was made to be spent , doth wast the substance of others . and therefore hebrew writers doe teach , that in the name of vsurie is included an admonition , not to borrow vpon vsurie : for he which taketh money vpon vsurie , taketh as it were a serpent into his bosome . now the money which is lent vpon vsurie , is said to bite or gnaw , because it biteth & gnaweth away some of the borrowers goods , which when it is repaid , it bringeth with it to the lender : and for this cause the vsurer who lendeth forth his mony vpō vsurie , is said in the same place , to cause his mony to bite ; and the gaine or ouerplus , whether it be more or lesse , which the money lent vpon vsury hath bitten away from the borrower , whither he be rich or poore , is call neshek . and further that neshek is the ordinarie word in the scriptures to signifie vsurie , and also that all increase and gaine aboue the principall exacted for loane is vsurie , is manifestly proued by the other words which the holy ghost vseth to expound the word neshek , and to signifie vsurie ; those are tarbith and marbith , both deriued from the same root rabah , which signifieth to increase : & they are fitly translated incrementū , augmentum , increase ; amplius , more : so that he which exacteth an increase or gain aboue his principall , or requireth more by couenant than hee lent , he taketh tarbith or marbith , that is vsurie . the grecians translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , sayth balsamon nysseni scholiastes , when a man doth lend any thing that hee may receiue more than he gaue . and that these words are vsed for exposition of neshek first the text it selfe in the scripture , leuit. . , . pro. . . ezec. . . & . . doth plainely proue : where these words being vsed as synonyma , that is , as words of the same signification , tarbith and marbith , are set after neshek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , by way of exposition . this is also testified by d. kimhi writing vpon ezech. , where he setteth this downe as the receiued opinion of the iewes , that neshek and tarbith are all one . and the same is confessed by caluin himselfe , that wheras vsurers auoided the name neshek , which signified biting , as they doe the name vsurie among vs , as being odious ; and therefore alledged , that they tooke not neshek but tarbith , as among vs they will not be thought to take vsurie , but consideration , vsance , or interest : therefore the lord forbiddeth as well tarbith as neshek , whereby hee condemneth generally quamlibet sortis accessionem ( sayth caluin ) any addition or increase aboue the principall . and vpon ezechiel , cap. . he sayth , the prophet condemneth not only neshek , which signifieth biting , but also tarbith , which he translateth incrementū , increase : hoc est ( sayth he ) quicquid lucri sibi auari homines conciliant ex mutuo , that is , whatsoeuer gaine couetous men doe get to themselues by loane . and the like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foenus , which are the fruit or birth of money , be it more or lesse . lastly , this is the receiued opinion of the most approoued and ancient writers in the church of christ , as of ambrose , hicrome , and augustinc , to which wee may adde the authoritie of the counsell held at agatha , all which are to this purpose cited by gratian , to prooue , that whensoeuer any gaine is exacted for loane aboue the principall , it is vsurie : for whereas some imagined , that they committed not vsurie , because they tooke no increase or gaine in money , but in wares and other commodities , ambrose sayth , et esc● vsur● est , & vestis vsur● est , & quodcunque sorti accedit vsur● est : quod ●elis ei nomen imponas , vsur● est : meat is vsurie , and garment is vsurie , and whatsoeuer is added ouer and besides the principall , it is vsurie ; giue it what name you will , it is vsurie . hierome likewise : some think ( sayth he ) that vsurie is onely in money ; which the holy scripture foreseeing , taketh away the ouerplus of euery thing , vt plus non recipi●s quam dedisti , that thou receiue no more than thou diddest giue . againe , some ( sayth he ) for money lent , receiue gifts of diuerse kinds , and they doe not vnderstand that it is called vsurie and increase , whatsoeuer it be that they receiue aboue that which they gaue . and to the same purpose is that which is alleadged out of the counsell held at agatha , vsur● est vbi amplius requiritur quā datur , it is vsurie , when more is required than is lent . augustine goeth further , if thou ( sayth he ) hast lent money to any man , of whom thou lookest to receiue more than thou gauest , not money alone , but any thing more than thou gauest , whether it be wheat , or wine , or oyle , or any thing else ; if thou expectest to receiue more than thou gauest , thou art an vsurer . vpon which testimonies gratian concludeth , behold it is euidently declared , that whosoeuer for loane is exacted aboue the principall , it is vsurie . lactantius also speaking of vsurie , sayth , to receiue more than thou gauest , it is vnjust : and afterwards addeth , that a justman will not defile himselfe with such gaine . likewise , all increase whatsoeuer required for loane , in the ciuile law also is accounted vsurie . lastly , the common lawyers are of the same judgement : for glanuile , who was lord chiefe iustice of england in the dayes of henry the second , teacheth , that vsurie is committed , when a man hauing lent any thing that doth consist vpon number , weight , and measure , doth take any thing ouer and aboue his loane , lib. . cap. . and thus it appeareth , that the true nature of vsurie is expressed in this definition . let vs now see how by this definition vsurie is distinguished from other contracts , and also other things which may seeme to haue some affinitie therewith : for of the rest it is needlesse to speake . it is therefore distinguished i. from all liberall contracts , as that of donation , or free gift ▪ of mutuation , or free lending to spend ; of commodation , or free lending to vse ; because they be free and liberall , but vsurie is illiberall and for gaine . . from all lawfull buying : because in buying there is a perpetuall alienation of money , in vsurie but for a time : and therefore in the contract of buying & selling , the seller is not bound to restore the money againe ; but in the contract of vsurie , being a contract of mutuation or loane , the debtour is bound after a time to restore the money againe . whereby it appeareth , that a contract of buying rents , whether for euer , or for a mans life , wherein there is an absolute bargaine and sale , and a perpetuall alienation of the principall , howsoeuer there may be injustice therein , if equalitie be not obserued , yet is it not vsurie : for the subject of vsurie is loane , and by the contract of loane the borrower vndertaketh after a time to repay the principall . . from lawfull location or letting to hire : which is the rather to be obserued , because some imagine , that money and other things which are lent vpon vsurie , may as well be let as other things . but there is great difference betwixt vsurie and the lawfull contract of location or letting . and first they differ in the subjects : so that the things which be lent vpon vsurie cannot bee let , namely , to that vse for which they are lent , and those things which be let cannot be lent vpon vsurie . vsurie is in those things which are spent in the vse , and consist in quantitie , standing in number , weight , and measure . location , is of such things as are not spent in the vse , neither stād in number , weight , and measure . the subject of vsurie , are such things as haue no fruitful vse in themselues , but the gain which is to bee raised by imployment of them , is to be imputed to the industrie and skil of the imployer . the subject of location , haue a fruitful vse in thēselues naturally . the vse of things lent vpō vsury cannot bee seuered , or reckoned apart from the propertie and dominion ; because they are such things as are spēt in the vse , and therefore if you vse them , you spend them . the fruitfull vse of things lent , may be seuered and reckoned apart , and is valuable by it self , as of lād , goods , house , &c. which remain in the vse vnspēt . in the cōtract of loane , whether free , or vpon vsury , the lender graunteth to the borrower , not only the vse , but also the propertie of the thing lent , frō which the vse of that , which we lend to be spent in the vse , cannot be seuered : hēce it is called mutuum , because by lending it is made ex meo tuum . in the contract of location , the letter granteth to him that taketh to hire , the vse only of the things , retaining the propertie to himselfe . because that which is the subject of loane and vsury is spent in the vse , and is lent to be spent ; therfor● the borrower is bound to restore , not the same particular which he borrowed , but so much in quantitie or full value in the same kind , without any impairing or diminution . because that which is the subject of commoditie and location is lent & let , not to bee spent , but only to be vsed ; therfore he that taketh the same to vse , is bound to restore the selfe same particular which for the most part is impaired and made worse in the vse . as in mutuation and vsurie , the propertie is translated to the borrower , so with the propertie also the hazard wholly appertaineth to the borrower : for the verie contract of mutuation includeth in it an obligation binding the borrower , that whatsoeuer becommeth of this particular which he borroweth , he shall restore the full value thereof at the day appointed , in the same kind . and to this purpose the borrower maketh promise , either by word or writing , entereth into bonds and statutes , laying his goods to pawne , or his lands to morgage , giueth sureties , to assure and secure the creditor for the principall . as in location the vse is communicated to the hirer , but the letter retaineth the propertie ; so the perill and hazard of the thing , if it shall miscarie without the default of the hirer , belongeth to the letter , and not to the hirer ; because it came for his hire , exod. . . and it is a rule in law , to whom the hazard appertaineth , to him the fruit and profit belongeth . to conclude therefore , things that stand in quantitie , in number , weight and measure , as money , meat , and drinke , wine , oyle , &c. and are lent to be spent , non cadunt in commod●tum aut locatum , they cannot be let . for in such things , contrarie to the contract of location , the propertie with the vse is transferred to the borrower , and hee becommeth owner for the time thereof : neither is there in such things themselues any fruitfull vse , which is valuable by it selfe , being spent in the vse : but if there arise any gaine , it is to be ascribed to the skill and industrie of the borrower , who is the owner for the time of that which he borroweth . neither is he to restore the same particular , impaired by the vse , but the full value in the same kind with better rather than worse : neither doth the lender but the borrower stand wholly to the hazard and perill . and therefore the letting of such things as are not lettable , is nothing but meere vsurie vnder another name . indeed if such things as stand in quantitie , as money and such like , be not lent to be spent according to that vse for which they were ordained , but to some other vse and purpose ; the lender communicating onely the vse , and retaining the propertie , requiring again the selfe-same particular to be restored , himselfe also perhaps standing to the hazard , if it miscarrie without the borrowers default ; thē this contract is not mutuation ( for therby the property is alwaies altered ) or vsurie , but cōmodation , if it be free ; or location , if it be for hire . howbeit , this hire , vnlesse the letter do stand to the hazard , or vnlesse the thing be impaired in the vse , ought to be little or nothing : for if there be inequalitie betwixt the hire and the vse , though there be not vsurie in such a cōtract , yet there is vnjustice . . from the contract of partnership : wherein one man hauing perhaps no skill in merchandise , committeth a stocke of mony to another , being a marchant or tradesman , to the end that he may imploy the same in some lawfull traffique , and couenanteth with him not onely to be partner with him in a proportionable part of his gaine , if it please god to make him a gainer , but also to partake with him in the losse , which without his default hee shall sustaine . for here , although there be expectation of gain , yea and a requiring and taking of gaine for the most part , yet there is not vsurie : for in partnership , the propertie of the money is not transferred vnto him that receiueth it , but remaineth in him which did deliuer it , and at his hazard and perill it is imployed : and therefore in partnership there is not so much as loane , and much lesse vsurie : for as molinaeus truly saith , in contraectu societatis cessat subiectum vsur● , scil . mutuum : in partnership the subiect of vsurie ce●seth , viz. loane . for in loane the propertie is transferred to the borrower , and with the propertie the hazard : so that if the principall miscarry , it miscarrieth to the borrower ; it is safe to the lender , by the very contract of mutuation or lending , wherein the borrower secureth the lender by such securitie as the lender thinketh sufficient , whether it be his word , or his bill , or his bond , or his pawne , or his suretie , for the repayment of the principall . in the contract of partnership , he that deliuereth his money to the other , doth not couenant absolutely for the restitution of his principall , and much lesse for gaine , but conditionally , according to the euent or successe of the negotiation ; couenanting as well to be partaker of the losse as of the gaine . but the contract of mutuation or free lending , bindeth the borrower by an absolute couenant to restore the principall : and the contract of vsurie bindeth the borrower by an absolute couenant , not only to repay the principall , but also to yeeld the ouerplus couenanted for . and this absolute couenant is not an abuse besides the nature of this contract ( as some haue imagined ) but as the absolute couenant of the restitution of the principall is included in the contract of mutuation , so the absolute couenant not only of repaying the principal , but also of paying vsury , is included in the cōtract of actual , or as they call it , formall vsurie : and is so of the nature of this contract , that where this absolute couenant is not , there is not actuall and formall vsurie . for if there be a couenant onely in euentum lucri , to gaine if he gaine ; or a bare expectation of gaine for loane without any further couenant , but for the restitution of the principall , then is the former not formall vsurie , though it bee mentall and actuall in part , and the latter is but mentall vsurie : & not then neither , if as on the one side there is a couenant of partaking gaine , if there be gaine ; so on the other side there be a couenant of partaking losse : or as there is expectation of gaine , if the borrower gaine , so there be an vnfained purpose of bearing part of the losse , which the borrower without his default shall sustaine : for then the former is the contract of partnership ; and the latter in respect of the outward act , is the contract of lending : but in regard of the purpose of the heart , intending gaine where there is gaine , and purposing to beare part of the losse where there is losse , it is partnership . where by the way we are to note , that howsoeuer vsurers doe build their practise vpon the judgement of some diuines , yet no godly learned diuine doth allow the vsurie which is vsually practised . and i am persuaded , that if they vnderstood this absolute couenant or expectation of gaine , without purpose of hazarding the principall or any part thereof , to be of the very nature of an vsurious contract , as indeed it is , they would neuer haue spoken or written word in the defence of vsurie . for they would not haue a man to make an absolute couenant for gaine , but in euentum lucri , that is , that he may couenant , if the borrower shall raise a lawfull gaine , to haue part thereof . and they define that vsurie which they allow , to be partem lucri , part of the borrowers gaine . so that by their judgement , if a man borrow money , not to make a gaine of it , but otherwise for his necessarie vses , of such an one no gaine is to be required : or if the borrower , which takes vp money , hoping to raise a gaine thereby , shall not gaine , of him there is no gaine to be exacted . but if the borrower shall not onely bee no gainer , but notwithstanding hee hath vsed his skill and diligence in his trade , shall also prooue a looser , the constant judgement of learned diuines in this case is , that the lender , which for his loane either couenanteth or looketh for gaine , must be content to beare part of the losse : so that the difference which is in substance of matter betwixt those diuines which seeme to speake for vsurie , and vs that speake against it , is very small . they allow that contract , in which there is a conditionall couenant for gaine , if the borrower gaine , with an vnfained purpose of partaking in his losse : we allow that contract wherein there is a couenant , as of partaking in the gaine when there shall be gaine , so of bearing part of the losse , when there shall be losse , without his default that receiued the money to employ it , that so there may be equalitie . which contract in substance differeth little from the former : for if thou must haue an vnfained purpose to beare part of the borrowers losse , and art bound in conscience to put that purpose in execution , when he is a looser ; why shouldest thou not make thy couenant accordingly , if thou hast to deale with an honest man ? and why mayest thou not as well make thy contract so , if the purpose of thy heart be vpright , as to thinke , that after thy contract is made , thou art bound in conscience so to deale ? now if thou diddest couenant equally to beare part of the losse , as well as to reape part of the gaine , then were thy contract neither vsurie nor loane , but partnership , which is a lawfull contract . indeed , i doe confesse , it is more fit many times that the borrower should stand to the lenders courtesie , than the lender altogether to the borrowers fidelitie : and therfore though there be a couenant on the one side , in euentum lucri , to partake in the gaine , if there shall be gaine ; and on the other side , but a purpose of bearing part in the losse , so that purpose be vpright and vnfained , i would not altogether condemne such a contract . it were therefore to be wished , that men hauing learned to distinguish vsurie from other lawfull contracts , would according to the scriptures simply and absolutely condemne it , rather than they should by seeming to allow and commend vnder the name of vsurie some other lawfull contract ( which indeed are not vsurious ) giue an occasion of so great offence to couetous worldlings : who when they heare some vsurie allowed by diuines , they doubt not ( such is our naturall selfeloue ) that the vsurie which themselues practise , is to be warranted , though their practise differ neuer so much from the judgement of all learned and godly diuines . . it is distinguished from three other things , to which the name of vsurie especially in the latine tongue is assigned , but are not this gainefull vsurie , wherof we speak : the first of these is the aduenturers vsurie , which in latin is called nauticum , or m●ritimum ●oenus , and is a gaine or allowance made for money , which is transported beyond the seas , at the perill and hazard of the creditour , contrarie to the contract either of gainefull vsurie or free loane , and seemeth to draw neere to partnership , the manner whereof is thus : i deliuer to a marchant who is to trauell beyond seas , a summe of money for him to vse in negotiation , as he thinketh best for his aduantage , conditioning with him , that if his ship miscarie , i will loose not onely my hope of gaine , but also the principall it selfe : but if his ship shall come safe to land , by the ariuall wherof hee is sure of good gaine , i looke for an allowance proportionable to that hazard which i sustaine . and this hazard , men were wont to vndertake , either for the whole voyage , couenanting for a certaine gaine , if the ship arriued safe at the same port from whence it first set forth ( which kind the grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) ; or else but for the one part of the voyage , as from one port to another ; as from london to venice , which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . but for as much as couetous men were apt to vse this practise as a cloke to couer their vsurie , pretending great aduenture or hazard when there was little or none , & to exact an vnreasonable gaine far aboue the proportion of their aduenture or hazard : therefore iustini●n stinted this vsurie at in the hundred : and the canon law is thought wholly to condemne it . decr. greg. l. . ti● . devsuris q. nauiganti . but as hotoman hath shewed , the text is either corrupted , the word ( not ) being omitted ( for gregorie in that chapter setteth downe three cases , wherof this is the first , which he exempteth from vsury : ) or else the law is verie vnreasonable , seeing where is hazard , there may be gaine required as the due price thereof . and therefore aduenturers vsurie may be allowed , not onely in tr●iectiti● pecuni● , that is , in money sent ouer the sea at the creditors perill ; but also in other cases wherein the creditor sustaineth the like hazard : prouided alwayes , that there bee an aduenture or hazard in truth , and not in pretence onely : and also that the gaine be proportionable to the hazard . the second is that which some call liberall vsurie , being indeed a gratuitie or free gift , which the borrower finding himselfe much benefited by the lenders curtesie , doth of his owne accord in testimonie of his thankfulnes , freely giue to the lender , who neither intended when he lent , nor expected whiles he forbore , any gaine , and much lesse couenanted for it : for in this case , although the lēder receiue some allowance aboue the principall , yet he committeth not vsurie : because neither the contract which he made , was lending for gaine ; neither is the ouerplus which he receiueth , a gaine , either couenanted , or intended , or required for loane ; but a gratuitie or thankfull curtesie , which may with good conscience be giuen and receiued from an able and willing gi●uer . for as the lenders curtesie hath not made him vncapable of a good turne from the borrower , which before hee had lent , he might haue receiued : so doth it bind the borrower to duties of thankfulnesse , which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , especially if he haue well gained by that which the creditor could not well forbeare . the third , is that which is called vsur● compens●tor●● , recompencing vsurie , which we call interest : for although interest among lawyers be of a more large signification , as belongeth not onely to loane , but also to some other contracts : yet as it is referred to loane , it is in effect the same with recompencing vsurie , which is nothing else but a just recompence which the debtor , hauing through his default bene the effectuall cause of the creditors hinderance , doth owe vnto him by the law of nature . and that hinderance may be twofold , damnum emergens , losse arising , or lucrum cessans , gaine ce●sing : but this ceasing gaine which must come into estimation , must not be vncertaine and doubtfull , but certaine : or at lest very probable . for if the creditor through the default , either incurre losse , or be hindered of certaine gaine , it is verie equall that thou shouldest make him such recompence quanto creditoris interest , as he is damaged or hindered by the delay . and it is very lawfull that the creditor should prouide for his owne indemnitie in this behalfe : for it is against equitie ( as the apostle saith in a like case ) that to the creditor should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and to the debtor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but the hinderance is to be recompenced , that there may bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , it is vnjust that the creditor should sustaine losse or hinderance through the debtors default : or that the debtor should bee enriched with the creditors losse or hinderance : but equitie requireth that a full recompence be made , that the creditor may receiue his owne without ●olle or hinderance ; and the debtor hauing bin through his delay the cause of the creditors hinderance , should sustaine the penalty of his owne , either negligence or vnfaithfulnesse : for interest in respect of the creditor , is a just recōpence of his hinderance sustained by the debtors fault ; & in regard of the debtor , it is a penaltie : for which cause it is called cōpensatori● vsur● , in respect of the creditors losse , so also punitoria vsur● , in respect of the debtors defalt . as for example , i lend thee one hundreth pounds , which thou vndertakest to repay at the end of six moneths : which time being expired , and thou either through negligence or vnfaithfulnesse failing of thy promise , i incurre a losse ( perhaps by forfeiture of a bond , pawne , or by taking vp money vpon vsurie to preuent that losse ) or else hauing necessarie occasion to imploy my mony to my certaine or very likely gaine , am hindered of that gaine : in this case i may lawfully prouide for mine indemnitie , by exacting an equall recompence at thine hands : and thou art bound in conscience to make good this losse or hinderance which through thy default i sustaine . but here certaine cautions are to bee remembred . first , that interest be esteemed not according to the gaine or benefit which the borrower hath reaped by the imployment of the money , but according to the hinderance or losse which the creditor sustaineth through the borrowers default . secondly , that interest is not to be required , nisipost morā , but only after delay & defalt cōmitted by the borrower : for vntill then , the borrower ( vnlesse he were such a one as could compell the creditor to lend ) is not the effectuall cause of the creditors losse . thirdly , that not alwayes after delay it is to be required , but onely then , when the creditor hath indeed sustained losse or hinderance by the borrowers delay . fourthly , that he do not voluntarily incurre any losse , meaning to lay the burthen thereof on the borrower , but do his true endeuour to auoid it , either in whole or in part . fiftly , that when he suspecteth losse or hinderance by the debtors delay , he descend not vnto extremities with those who haue broken day , not through negligence or vnfaithfulnesse , but through want and necessitie , which they did not foresee : and let him remember , that where is no fault , there ought to be no punishment . sixtly , that the estimation of the interest be not referred to the creditors owne arbitrement ( for it is not fit that euerie creditor should be his owne caruer ) but committed to the judgement of some other honest and discreet men . [ and for as much as it is supposed that the creditor might ( to preuent his losse ) borrow according to the rate permitted by law , therefore iustini●n stinted recompencing vsurie , at six in the hundred . ] which conditions being obserued , it is lawfull for the creditor to require an ouerplus besides his principall : which ouerplus , notwithstanding is not vsurie . for there is great difference betwixt vsurie and interest . in vsurie , the lender intendeth and seeketh gaine ; by interest , he onely prouideth for his indemnitie . vsurie is intended , or perhaps couenanted for in the very contract : interest is not intended at the first , but happeneth after delay . vsurie is a gaine which from the time of the contract , vntill the time of payment , accrueth to the lender : interest is a recompence of the losse , which after the day appointed for payment , the creditor sustaineth through the borrowers default . when as therefore men pretend the honest name of interest to their gainfull vsurie , it is pernicious sophistrie , sayth melancthon . and thus you haue heard what vsurie is . now we are to proceed to a threefold destinction thereof . and first , that vsurie is either inward and mentall , or outward and actuall . the mentall is a lending for gaine without couenant , that is , when the creditor onely intendeth and looketh for gaine by lending and forbearing his money , but doth not indent or couenant with the borrower for gaine . and this may be called the vsurie of the heart : for the law of god being spirituall , doth not onely restraine the hands , and outward man ; but also the intent and purpose of the heart : in so much that morall actions , though in shew good , are to be judged euill , if they proceed from an ill intent , and tend to an ill end : for he that intendeth euill , hath the like euill will with him that worketh euill : and he which by lending onely intendeth his owne gaine , he lendeth for gaine . and therefore , if actuall vsurie be euill , then the intent and purpose thereof is also euill . for lending is a worke of charitie , and an act of liberalitie , wherein if we haue true charitie , we respect not our owne profit , but the benefit of the borrower . wherefore as augustine saith , if thou lookest to receiue more than thou gauest , thou art an vsurer . and hereunto the most writers referre the speech of our sauiour , luk. . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lend , looking for nothing ; that is , for no gaine or profit thence : for as the canonists and schoolemen say , sola spes vsurarium facit , hope alone maketh an vsurer : but that is thus to be vnderstood . . when the expectation of gaine is the cause of our lending ; and when our owne profit is principally intended , that is , when we so lend for our owne gaine , as that were it not for the expectation of gaine , we would not lend : for if our chiefe regard bee to helpe our neigbour , and haue but a secondary respect to our owne profit , as if that were not we would notwithstanding lend for charity and humanitie sake ; this secondarie respect maketh not an vsurer , though it something detract from the puritie of our loue , and the commendation of our loane . . when there is expectation and purpose of gaine , without any intent of partaking in the losse : for when the lender so intendeth his owne gaine in the borrowers gaine , as also he purposeth vnfainedly to beare part of his losse , this intent is not vsurious . for although his outward act bee a contract of loane ; yet in respect of the purpose and intent of his heart it is partnership : when as therefore the lender principally intendeth his own gaine , without purpose to beare part of the borrowers losse , that intent or expectation of gaine maketh an vsurer . an vsurer i say , before god , but not before man : an vsurer in the inward court of conscience , but not in the outward and ciuile court , which taketh no notice of mentuall vsurie : neither can it be punished by the lawes of men , who cannot search the heart . outward and actuall vsurie is , when the creditor doth not onely intend certaine gaine by lending , but also couenanteth for a certaine summe to be allowed him at a certaine time , or times . this in the scriptures is called imposing of vsurie , exod. . , thou sh●lt not impose vsurie vpon him : wherefore in actuall vsurie , a couenant is made for certaine gaine ; and in that couenant the verie forme of actuall vsury consisteth : for which cause some do call such a contract , formall vsurie . and this couenant vseth to be confirmed by obligation , either verball , as bils and bonds ; or reall , as pawnes , or morgage ; or personall , as suretiship ; whereby the creditor is secured for the receit , and the debtor bound for the payment , both of the principall and also of the vsurie . but in this actuall and outward vsurie , there is a couenant vsually made for the payment , not onely of a certaine summe , but also at certaine times . the summe is proportionated or rated according to the quantitie of the principall , or stocke which is lent , and according to the length of the time : for by how much the principal is greater , & the time lōger , so much greater allowance is made . now the principall , be it more or lesse , is reduced to the rate of an hundred , to the imitation of the grecians and latines : for whereas the mina among the grecians contained an hundred drachmas , they brought the principall to the rate of the mina , and the vsurie was reckoned according to the number of drachmas . the romans also reduced the principall to the centenarie number . and because the centesim● vsur● ( an vsurie of the hundred part , that is , of one in the hundred monthly ) was the greatest which by law was permitted among them , therefore it was esteemed as as or assis vsurarum , that is , as the grosse or totall summe of vsurie : and all lesser vsuries were tearmed by the parts of the assis. and for as much as the assis containeth twelue vncias , and euery vncia is the hundred part of the principall , which was payed monthly for the centesimae vsurae ; hence it is , that the diuerse notes of vsurie among vs may easily be reckoned , according to the romane computation . for the centesimae vsurae , which were one in the hundred monthly , are in a twelue month ( which is a yeare ) twelue in the hundred . so deunx is . dext●ns or decumo . . dodrans . . bes. . septunx . . semi● . . quincunx . . triens , that is , the third part of the centesim● , . quadrans , which is the fourth part of the centesima , . sextans , which is the fixt part of the centesima , . vncia , which is the twelfth part of the centesima , is one in the hundred by the yeare . as touching the time , vsurers among the grecians and romans , were wont to couenant for their vsurie to bee paid monthly . for which cause , basil calleth vsurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , monthly exactours ; and compareth them to those vncleane spirits , which cause the monthly fits of the falling sicknesse . and according to that summe which was monthly payed , was the vsurie named : if the hundred part of the principall was payed monthly for vsurie ( which was after twelue in the hundred by the yeare ) it was called centesi●ae vsurae , and among the grecians vsur● drachm●lis : if the part ( which was after eight in the hundred by the yeare ) it was called bes centesimae : if the part ( which was after six in the hundred by the yeare ) semis or dimidi● centesimae : if the part ( which was after foure in the hundred by the yeare ) it was called triens or tertia pars centesimae . seeing therefore vsurie was payed monthly , and had the name of that summe which was monthly payed , it were too great an absurditie for any man to imagine ( as some haue done ) that semisses vsurae are fiftie in the hundred , that is , halfe of the principall ; or trientes , to bee the third part of the principall : for then semisses vsurae should be fiftie in the hundred monthly , and trientarium ●oenus should be after pound , shillings , pence , monthly for an hundred , &c. whereas antonius pius is commended for exercising trientarium soenus , as the least which then was in vse , that with his substance he might heape mony . and accordingly iustinian , when he stinteth vsurie , permitteth gentlemen and noblemen to take tertiam partem centesimae , that is , foure in the hundred : and to march●●ts , vsque ad bessem ( not sortis , but ) centesimae , that is , ●fter eight in the hundred . secondly , vsurie is either manifest , or couert . the manifest vsurie is a plaine contract of lending for gaine : as when a man lendeth pounds , with this couenant expressed , that at the yeares end he shail receiue pounds . and this vsurie commonly is contained within those limits and bounds , wherewith the positiue laws of countries doe stint and circumscribe it . the couert vsurie , is a couert lending for gain ; which is practised either when men being ashamed of vsurie , seeke some honest pretext to hide their couetousnesse ; or not being contented with that moderat vsurie which is permitted by humane lawes , find out other deuises , which some call mysteries , whereby they may defeat the lawes which stint vsurie , and may exact without danger of the law , immoderat and excessiue gaine . but this mysticall vsurie is not vnworthily of some called terrestris pyr●tic● , land-pyracie . now it is called couert vsurie , because whereas vsurie is a contract of lending for gaine , this in apparance seemeth to be a contract either not of lending , or not for gaine . when it seemeth not to be a contract of lending , it is cloaked vnder some other contract , which is to be resolued into loane : for vsurie masketh sometimes vnder the vizard of selling , or buying , or letting , or partnership , or exchange , or aduenturers vsurie : examples of all which are to be produced : and first of selling . for when the seller exacteth an ouerplus , more than the just value of the ware , onely for the time of forbearance which himselfe graunteth to the buyer , hee committeth vsurie . when i say an ouerplus aboue the just value , i cal that a just value , when there is an equalitie betwixt the ware and the price , according to the common estimation at the time of the sale : but of that equalitie there is some latitude ; and we may not thinke that price to bee vnjust , which is but a little vnder or ouer the precise arithmeticall equalitie . and therefore the seller who graunteth time , so long as he keepeth himselfe within the latitude or compasse of an ordinarie and equall price , he may not be thought to commit vsurie . and it may so fall out , that the buyer will not bee brought to giue the equall price , vnlesse he may haue some time graunted for the payment : in which case , though the buyer may perhaps thinke that he payeth the dearer for the forbearance , yet there is no vsurie , because the seller doth not sell the dearer for time . and when i say ( onely for the time of forbearance ) i insinuate , that there may be some other reasons , why the seller graunting time , may sell the dearer : as first , when he knoweth , that the value of the thing will be more at the day of payment , than at the day of sale , he may sell it for so much more , as in all likelyhood it will be clearely more worth his charges & hazard ( if there shall be any ) and the impairing or deminishing of the thing ( if it be subject therunto ) for the mean time being deducted . and secondly , if the thing which he selleth hath a fruitfull vse , and yet notwithstanding , that vse shall bee in all likelyhood of no lesse price at the day of payment , than it was at the day of the sale , hee may take so much the more , as the fruitfull vse of the thing is in the meane time clearely worth , the estimation of the hazard and charge being deducted . as for example , when a man selleth land , and graunteth time for the payment , &c. i adde , for the time which himselfe graunteth to the buyer , because if the buyer , detaining the price longer than the appointed time , shall bee an effectuall cause of losse or hinderance to the seller , he is to allow him interest , and the seller may with good conscience exact it of him ; especially if not through want , but through negligence and vnfaithfulnesse , he vseth delay . but when a man selleth his ware for more than the just price , onely because he gi●eth time to the buyer , he doth indeed sell time , which is not his to sell , and vnder the contract of selling he committeth vsurie : for when the seller is content to graunt time to the buyer for the payment of the price agreed vpon , it is all one , as if hee lent that money for such a time : for the voluntary forbearing of money due to him for his ware , is all one with loane : and vpon such forbearing the buyer becommeth a debtour , and the seller a creditour . as for example , thou sellest me ware for pounds , to be paid at the end of six months , which thou wouldest haue sold for pounds in present money : this men may call what they will , but it is vsurie , after the rate of twentie in the hundred . likewise , if a man selling a cow , or some other commoditie worth fortie shillings , to a poore man , shall agree with him , because he is not well able to pay so much together , to take twelue pence a weeke for a yeare , vnder a colour of accommodating the poore man , and condescending in his sale to his meane abilitie , he requireth an vsurie of thirtie in the hundred . but will you heare a mysterie ? a gentleman in his need commeth to an vsurer to borrow a hundred pounds , the vsurer tels him he hath no money , but ( sayth hee ) to accommodate you , i will helpe you with a commoditie worth an hundred pounds : which commoditie you may commit to such an one ( meaning his broker ) and he will sell it for you . the gentleman taketh the commoditie , entereth into a bond of two hundred pounds for the payment of an hundred , and perhaps with vsurie for the said commoditie : he intreateth the broker to sell it for him , promising him a reward . the broker vndertaketh the matter , and willeth the gentleman to repaire vnto him the next day : in the meane time he selleth it to the same vsurer for fourescore pounds , or an hundred markes . so that vnder the colour of selling a commoditie , the vsurer lendeth but fourscore or an hundred marks , for which he will receiue a hūdred , or perhaps a hūdred & ten pounds . notwithstanding , the gentleman finding his present need supplied , is wel eased for a time , like to a man which in the fit of an ague hath drunke a cup of cold water : but when the day of payment commeth , he is in greater distresse than before ; for now being not able to pay , he forfeiteth a bond of two hundred pounds . but you may not thinke , that the vsurer will straight way sue the bond : no , rather than he will deale extreamely with him , hee will giue him a new day , and it may be , feed his prodigalitie with more money , to the intent that he may morgage his land to him , for the payment both of the new debt , and of the former summe , with vsurie : which payment the vnthriftie gentleman being not able to make , the vsurer hauing according to that curse , psal. . , gotten his lands into his net , he maketh a prey of him . and thus the possessions of many gentlemen , become the prizes , as it were , of our land-pyrats . secondly , vsurie is cloaked vnder the contract of buying , when a man for the payment of money beforehand to him that needeth present money , buyeth any commoditie vnder that , which in all likelyhood will be the price or true value thereof at the time of the deliuerie . i say to him that needeth present money . for otherwise , no man will sell his commodities vnder foot , vnlesse he haue need of readie money . and therefore this aggrauateth the fault of such buyers , who take aduantage by their neighbours necessitie , and seeke to gaine by their need . this is after a sort as the prophet amos speaketh , to buy the poore for siluer , and the needie for a paire of shooes . i adde , vnder the true value , because if it bee doubtfull whether the commoditie will beare a greater or lesse price at the time of the deliuerie thereof , such a contract is not to be blamed as vsurious . but when there is certaintie that the price will be greater , then is vsurie committed in such a contract : for the laying downe of mony before hand to a man that standeth in need thereof , is in effect all one , as if he lent him so much mony to be repaid in ware . when as therefore he couenanteth to receiue ware of greater value than his money commeth to , he lendeth for gaine , and so committeth vsurie . as for example : a farmer wanting money to pay his rent , entreateth an vsurer to lend him money vntill midsummer ; and finding him backward , offereth him consideration : nay ( sayth he ) i will not require vsurie of thee , i will deale better with thee than so , we will take a course to supply one anothers want : for as thou wantest money now , so shall i want corne then ; here is sixteene pounds , for which thou shalt giue mee at midsummer twentie quarters of good wheat . this bargaine the farmer is content to accept , rather than to forfeit his lease , albeit he knoweth well ynough , that at midsummer his corne is like to be better worth than twentie pounds . againe , a countreyman commeth to a farmer , that is at great charge in the inning of his haruest , and vnderstanding that he wanteth readie money to defray his expences , vpon occasion of speech maketh him this offer , to let him haue eight pounds in readie money , if the farmer on new-yeares day will deliuer to him twenty quarters of barley , which at that time are like to be worth or pounds : so that for the forbearing of eight pounds foure moneths , he would gaine three or foure pounds . this kind of vsurie is often practised in buying of rents or annuities : but forasmuch as some are too fauourable towards such contracts , and others too austere against them , it shall not be amisse briefly to determine what we are to hold in this point . for where is on the buyers part a purpose and an absolute couenant for the perpetuall alienation of his money , and on the sellers part no couenant for the redeeming of his rent , it is plaine that in such a contract there is no loane , and therefore no vsurie : howbeit if equality be not obserued , there may vnjustice and oppression be committed . when as therefore a man hauing an hundred pounds , ( on which he is loath to spēd being his stocke ) buyeth an annuitie or rent during his life , of twentie marks , or or pounds , as shall be thought most equall ; such a contract is lawfull and just , and is especially to be commended to single men or women who haue no charge depending on them . or if a man bee willing to leaue a rent or annuitie to others after him , he may buy for his hundred pounds a proportionable rent , perhaps of fiue or six pounds for euer , to the payment whereof the sellers lands may be liable . but what if a man buy a rent for a certaine and difinit time , as for ten or twentie yeares ? i answer , if it be a true contract or bargaine and sale , and a proportionable rate obserued , that it is not vsurie , no more than by the payment of a fine , to diminish the rent . howbeit vsurie many times is cloked vnder such contracts : as for example , a man borroweth , or alreadie oweth an hundred pounds , which because he is not able to pay at once , the creditor for it doth , as it were , buy of him a rent of twenty pounds a yeare for ten yeares , which is a greater vsurie than of ten in the hundred : for the borrower paying yearely ten pounds of the principall , doth notwithstanding pay yearely ten pounds for vsurie , as though no part of the principall had bene in the former yeares paid . and thus we are to judge of those contracts wherein there is an absolut couenant for the alienation of the principall . but the greatest controuersie is concerning those bargaines wherein the seller of a rent reserueth libertie to redeeme it , and the buyer couenanteth vpon the repayment of the principall to sell it backe againe , or rather to release it . i aunswere , if the buyer of the rent giueth as much for it as it is worth in the common estimation of men , the couenant of releasing it to the seller when he shall redeeme it , maketh not the contract vsurious . for that couenant maketh the buyers bargaine the worse , and not the better . if therefore the seller require this couenant , that by paying the principall he may redeeme the rent , not because of the inequalitie of the rent , but onely because he would not haue his lands liable to such a rent charge ; this couenant which maketh his case so much the better , doth so much the more free the buyer from vsurie . but when this couenant of redeeming the rent is made , because of the inequalitie of the rent , it is alwayes a cloke of vsurie : for neither the seller meaneth perpetually to alienate the rent , the greatnesse whereof forceth him so soone as he able to redeeme it , neither doth the buyer otherwise than in taking a pawne or morgage intend the perpetuall alienation of his principall . but you will say , in this contract is not loane , because the buyer hath no right to demaund his principall : neither doth he need , for the seller will be sure so soone as he is able to repay it . and therefore such a bargaine is rather a contract of oppignoration or morgage , than of buying or selling . and euen as he which hath a pawne of better value than his principall , needeth not as in respect of his owne profit to be ouer-hastie with the borrower for the payment of his principall , which indeed he hath no right to require , hauing a pawne of more worth in lieu therof , and yet is truly said to haue lent vpon a pawne : so he which hath a round rent assured vnto him , the right whereof is of more worth than his money , though hee may not , nor need not demaund againe his principall , may truly be sayd to haue lent as it were on a pawne or morgage , and in lending to haue committed vsurie ; because euen as in the contract of antichresis , he hath the fruit and profit of the thing pawned vntill the principall be payd , and yet looketh either to haue the principall wholly payed , allowing nothing back for the rent which he hath receiued in the meane time , or the same rent to be continued for euer . wherfore m. luther writing on this psalme , saith nostro autem seculo ●oelicissima est vsura , &c. in our age vsurie is most happy , being by the authority of the bishop of rome , become justice & a lawful cōtract , the name of vsurie being remoued , and a new name inuented , wherby it is now called contractus redemptionis , the contract of redeeming , or , buying againe . for this is now called a fine figure , and by this justice the whole world at this day is justified , especially the cleargie , and that monster reigneth securely , the gospell being by this meanes extinguished , and all the righteousnesse thereof with the kingdome of god , necsic tamen antichristum adesse vllus credit : and yet not thus neither doth any man belecue that antichrist is come : and for the same cause the greatest patrons of these contracts do confesse , that they haue succeeded in roome of the old vsurie , from which they differ little in substance . for what difference is it whether i assure a man ten pounds a yeare out of certaine lands , vntill i repay vnto him an hundred pounds , or enter into a bond of two hundred pounds for the payment of an hundred and ten , this bond beeing renewed yearely vntill the principall be payd ? yet this difference there is , that as in some respects the new vsurie is better than the old ; so in other respects , worse . better , because the creditor cannot force the debtor to the payment of the principall at once : worse , first , because the debtor is fo●ced to greater securitie . secondly , because whereas the old vsurie by , the ciuile law , was to cease and to determine so soone as it had matched the principall ; and whatsoeuer was payd more , was to be abated from the debt , 〈◊〉 ●●at he which payeth yearely ten pounds for an hundred , should by the ciuile law , bee wholly 〈◊〉 charged o● the debt in the end of twentie yeares . but in the 〈…〉 there is no regard had of equalling the princi● in so much that the increase may by manie degree● ex●●ed the stocke it selfe . in this argument therefore we are to hold the mean● , neither condemning all buying of rents ( though it be with condition of selling backe againe the same ) nor yet allowing all . we are not to condemne the buying of rents at an equall rate and indifferent price , as lands and rents in the common estimation of men are valued : as namely , after the rate of twentie yeares purchase , which is the rate obserued in this contract of redemption , by the imperiall law of germ●nie . for the preception of this rent is not vsurious : first , because this is not a contract of loane , but of buying and selling : secondly , because the rent which he receiueth is the fruit of that which is his owne , raised out of such lands as are at his perill : wheras in vsurie , the creditor receiueth profit of that which now is not his , the propertie being transferred vnto the borrower , and with the propertie the hazard . neither doth the couenant of selling backe or releasing the rent to the seller when he shall redeeme it , disproue the propertie or dominion which the buyer hath therein , but onely circumscribe and restraine it : as when i giue a man a commoditie , with this condition , he shall not allienat it to any other ; i giue him the propertie and dominion of the thing , though restrained . neither are we to allow those bargaines wherein a greater rent is bought , than the money is worth : for such contracts , if they be absolutely made for the perpetuall alienation of the rent to the buyer , and of the money to the seller , though they be not vsurious , yet are they vnequall and vnjust . but if they bee conditionally made with this couenent , that the seller by the payment of the principall , may redeeme and so extinguish the rent , then are they vsurious , because a perpetuall alienation either of the rent by the seller , or of the principall by the buyer , is not intended , but a great rent by way of morgage , according to the contract of antichresis , made ouer vnto the buyer , both for his assurance in receiuing of his principall in the end , and for his vsurie allowed for his loane in the meane time . and forasmuch as such contracts are vsually practised in the church of rome , and not onely permitted but allowed and authorised as just and lawfull by the pope of rome , this euidently proueth that the romish church is deeper in this sinne of vsurie , than the reformed churches , whom notwithstanding the papists condemne for this sinne : for albeit the sinne is practised among vs , as much perhaps as among them , yet do not our lawes allow vsurie as good , but permit it onely , as euill , and permit it with limitation and restraint , as shall be shewed . but will you heare a mysterie practised in buying ? a man hauing vrgent occasion to vse present money , commeth to an vsurer to borrow fortie pounds for three moneths : the vsurer pretendeth that about that time he shall haue occasion to lay out his mony for wheat , and therefore couenanteth with him that at the end of three moneths he shall for his fortie pounds deliuer vnto him fiftie quarters of good wheat , or for want thereof fiue and fortie pounds : which he saith not , either that he needeth corne , or that the borrower hath corne to sell ; but that vnder this pretence of buying corne , he would exact an vnreasonable gaine , viz. of fiue in the fortie lent for three moneths , which is after fiftie in the hundred by the yeare . thirdly , vsurie is practised vnder the colour of letting , so oft as men would seeme to let things which are not letable , when as indeed they lend for gaine things to be spent in the vse , as money , victuals , and such other things as consist in quantitie , that is , in number , weight , and measure : for such things neither haue in themselues a fruitfull vse which may be let , neither are they to be referred in the same particular impaired by the vse , neither doth the propertie or hazard thereof as in things let , appertaine to the letter . but behold some other mysteries . a farmer wanting money to store himselfe with cattell , commeth to an vsurer to borrow twentie pounds , and being loth in his need to receiue a repulse , offereth vsurie . it is not my maner , saith he , to put out my mony to vsurie , but here is twentie pounds for thee with which thou maist buy thee eight kine : these eight kine i will let thee for so many ryals yearely , prouided alwayes that thou shalt from time to time make good this number of kine , allowing me the hire for the full number , that is to say foure pounds vsury for twentie pounds , which is after twenty in the hundred . to another , comming to borrow the like summe , he deliuereth pounds , pretending that the borrower shall buy therewith an hundred sheepe : this hundred sheepe , saith he , i will let thee yearly for so manie shillings , so as thou wilt vndertake to make alwayes my stocke good : which he saith not , that the borrower should bestow his mony in sheepe , but that vnder pretence of letting , he might exact fiue in twentie , which is after fiue and twentie in the hundred : otherwise if indeed he did let cattell or sheepe for an indifferent rate , and stood to the hazard of them , the conaract were lawfull . but in those vnreasonable couenants , the cattell which to the hirer are mortall and subject to many casualties , are intended to bee immortall and free from all hazard to the letter . and for as much as the contract of facio vt des as the lawyers speake , whereby a man letteth out his labour for reward , may fitly be reduced to the contract of location , therefore to this head such mysteries are to be referred as are practised vnder pretence of that contract . as for example , a poore man commeth to his neighbour to borrow shillings , he hauing some small skill in scriueners craft , pretending that he wil lend his mony freely , so he may euer haue it againe vpon small warning , is content to lend his mony for a moneth , promising when that moneth is expired he will lend it him for another moneth if he can forbeare it , and so from moneth to moneth ; only in regard of his paines he is to haue at the renewing of his bond euerie moneth twelue pence , which ( besides one shilling allowed him for a couple of bils or bonds ) amounteth to twelue shillings in the yeare , which is after threescore in the hundred . fourthly , vsurie is committed vnder the colour of partnership , so oft as the creditor couenanteth to partake in the gaine , not minding to beare part in the losse : for the mony which is to be imployed he will haue acknowledged to be his in respect of the gaine , but the borrowers in respect of the losse . fiftly , vsurie is practised vnder exchange . now exchange is either of ware for ware , or of money for mony . the former is called barterie ; wherein vsurie is committed , when the first deliuerer of his commoditie requireth more of the other than his commoditie is worth , in respect of the time which he graunteth to the other for the deliuerie of his ware . exchange of money , is either for money presently deliuered , or by bils of exchaunge assured . in the former which is practised by money-exchaungers ( whom the scriptures cail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) there is no loane , and therefore no vsurie , though they vse not to exchange without gaine : for seeing it is their trade wherein they spend their time , labour and cost , to accommodate men in that behalfe , a competent gaine is to be allowed vnto them . exchange of money for money to be receiued vpon bils , is either without gaine , as when english money is exchanged for the just quantitie there , in other money , according to the publicke and knowne valuation thereof : or else it is for gaine ; and that is either the bankers exchange , or the merchants exchange . the bankers are they which are more properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trapezites , whose dealing in exchange by bils is twofold : for somtimes they giue bils , and sometimes they take : they giue thus ; a man being to trauell to venice , deliuereth to a banker an hundred pounds , which he desireth to receiue at venice : the banker , because hee is at charge with keeping seruants there , as also for that he taketh vpon him the safe deliuerie of the money , freeing the traueller from the trouble and hazard of the cariage , thinketh himself worthy perhaps of or pounds for assuring him an hundred at venice ; and accordingly for his hundred pounds receiued here , giueth him a bill , vpon the deliuerie whereof at venice , he shall be sure to receiue ninety six pounds . in this contract there may be vnjustice , if the banker require too much gaine , but there cannot be vsurie on his part , whiles he lendeth not : nor on the trauellers part , whiles his principall is not increased but diminished . againe sometimes they take bils : as thus , an english man being arriued at venice , and hauing occasion to vse mony there , taketh of a banker an hundred pounds , in venice coine , giuing him a bill for the payment perhaps of an hundred and foure pounds of english money , in london : this ouerplus if it were required in respect of the time of forbearing , it were vsurie ; but being required in this regard , because the banker vseth a chargeable trade to free men from the trouble , charge , and hazard of conueying their money to venice , and is content to receiue it at their home , taking the whole labour , charge and hazard vpon himselfe , it is as lawfull as the former . for this allowance is not made in respect of the loane and time of forbearing , but in respect of the place of payment , in which respect the banker taketh a trouble , charge , and hazard vpon himselfe to free the traueller therefrom . the merchants exchaunge of money by bils , is that which is not made according to the publicke and known valuation of coynes in diuerse countries , but according to such prices thereof as merchants do set among themselues , respecting the length of time betwixt the loane and payment , and increasing the price of the money lent , according as the time is longer . and first , there is consideration had of the place whereunto the bill of exchange is directed : for according to the distance , is the price proportionated , and commonly where the money is lent , it is of a higher price , than where it is payd . but suppose the money be lent vpon a bill of exchange , to be exhibited at midleborough : in the next place consideration is had of the time , and the partie which taketh vp the money is demaunded whether he will haue it at sight , or at vsaunce , or at double vsaunce , &c. at sight , that is , whether he will giue his bill for the present payment of the money at the sight and presentation of the bill to his factor or friend that dealeth for him at midelborough : at vsaunce , that is , whether he will haue it for a moneth longer , or at double vsaunce , that is , for two moneths . when the partie hath signified for how long he would haue the money , enquirie is made how the exchaunge goes that day from london to middleborough , which euerie broker in the exchange can tell . to day perhaps twentie shillings sterling at sight is valued at foure and thirtie shillings and foure pence of the zelanders coine , and it may be to morrow at foure and thirtie shillings and six pence , and so vp and downe as the price of corne riseth and falleth in the market . and euen as there be hucsters and ingrossers of corne , by whose meanes the price of corne many times is much enhaunsed ; so are there some who maketh a trade of exchaunging , and combining themselues together , do find meanes to engro●●e the money as it were into their hands , especially against such times as they know there will be greatest vse of money , that then they may put it forth at what prices themselues list . well , suppose the partie would haue the money at sight , being to allow for euerie twentie pounds sterling as the exchange goeth , perhaps foure and thirtie and six pence of that coine , which is currant at middleborough : where in exchange the english money is not so high rated , commonly by two pence or three pence in the pound , as in the exchange at london : and so contrariwise the zelanders coyne higher rated in their exchange commonly by two pence or three pence here in the exchange at london ; so that the lender commonly gaineth either way so much in euerie pound for the loane of his money a few dayes , ( as those too well know to their great losse , which take vp mony both by exchange and rechange . ) but if the partie will haue the money at vsaunce , then euerie pound sterling is higher rated by foure pence : if at double vsaunce , then the price is raised eight pence : so that when twentie shillings sterling in the zelanders money is valued at foure and thirtie shillings and foure pence at sight ; at vsaunce it is foure and thirtie shillings and eight pence ; at double vsaunce fiue and thirtie shillings , which is a gaine of fiue markes ( of their coyne ) in the hundred pounds sterling for two moneths : and of twentie pounds of their money in an hundred pounds sterling by the yeare . in this exchange there are these faults : money which was ordained to be the price of all wares , and the measure of all bargaines , is not onely made a ware , contrarie to the nature thereof ( nam quod medium est venditionis non potest esse terminus ; ) but also the price thereof , which ought to be certaine and certainely knowne , and by publicke and soueraigne authoritie established and setled in euery commonwealth ( for that is the rule and measure , whereby all things are prized , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as the philosopher sayth ) the price i say thereof , whereby all things are prized , is made vncertaine , for the gaine of some other men , to the endammaging of the commonwealth . . those which make a trade of dealing by exchange , doe either find meanes themselues to raise the price of money , or else doe lie in the wind , till the prizes being raised , they may lend it forth for greater gaine . . in exchange at sight , vsurie is committed by them which seeke gaine thereby , though somwhat mystically , the lender being sure almost at all times to be a gainer by his loane . notwithstanding , i doe not absolutely condemne those marchants , who dealing by exchange at sight , do not thereby seeke gaine , but mutually serue one anothers turne , following the prices as they go in the exchange , being as well content as occasion serueth , to borrow after this manner , as sometimes they are entreated to lend , sometimes also , though very seldome , they prouing no gainers by this loane . howbeit , their dealing were more commendable , if in their exchange they could and would follow the common and known prices of coynes , appointed by publicke and soueraigne authoritie : for it may seeme strange , that priuat men should take vpon them to alter the value of princes coynes . . but as for vsance and double vsance , there is no question to be made but vsurie , yea great vsurie is therein plainely committed , at the rate of twelue in the hundred at the least . now the marchants exchange is either reall or counterfeit : the reall is , when bils of exchange , whereupon money hath beene deliuered , are in deed and in truth transported to the place appointed beyond seas , to the end , that thereby so much money may be receiued there to the lenders behalfe , as by the manner of dealing in exchange before specified , is due . the counterfeit exchange is , when in imitation of the reall exchange , mony is deliuered vpon bils of exchange , with mention also of the places of exchange , not to the intent that the bils should be transported for the satisfying of the creditour beyond seas , but that the lender keeping the bils at home with him , may haue the like allowance which marchants haue for the same time , dealing by exchange and rechange , betwixt the places named : the reason of which practise is , because the gaine which is reaped by exchange , is greater than any other which is tollerated by the magistrat : insomuch , that they which put forth their money in this counterfeit exchange , are supposed to gaine after sixteene or twentie in the hundred . and therefore this kind of exchange may most worthily be called cambium siccum , that is , drie exchange ; because it is void of charitie , being indeed a griping vsurie , practised vnder the colour of merchandizing exchange : howbeit the former also by the doctrine of the schoolemen is to be called dry exchange . . lastly , vsurie is practised vnder pretence of the aduenturers vsurie , when a man couenanteth for gaine in lending , vnder pretence of hazard , when indeed the principall is not hazarded : as when a man lendeth an hundred pounds , with this condition , if himselfe and two or three other , which he shall name , or any of them , shall be aliue at the tweluemonths end , that the debrour shall pay him a hundred and ten pounds , otherwise he shal pay but fourescore and ten pounds . for if hee should name but one , it were seuen to one , that he should be liuing at the yeares end , but numbring three , it is more than twentie to one , that some one of the three shall suruiue : this therefore is but a cloake of vsurie . and thus we haue heard of vsurie , practised in such contracts as hauing the names of other contracts , doe not therefore seeme ( though indeed they be ) contracts of lending . now we are briefely to speak of vsurie cōmitted , whē there seemeth to be no contract of lending for gain . as first , vsurie is sometimes practised vnder a colour of free lending ; as when a man lending an hundred pounds in light or crackt angels , and other money not currant , couenanteth with the borrower , that he shall repay him in good and currant money . such was the vsurie practised of old by the iewes in the time of ezechiel , a little before the captiuitie : for as some write , they hauing ordained a new shekel , exceeding the old two and thirtie graines , so that whereas the ciuile or mosaicall shekel ( which was but halfe of the holy shekel ) weighed an hundred and threescore graines , the new weighed an hundred ninetie and two ; they would lend after the old shekel , but they would be payed according to the new . secondly , vsurie is practised in lending vpon pawnes . for although by taking a pawne which the debtour may spare , the lender may lawfully prouide for his securitie & indemnitie : yet when gaine is sought thereby , it is a cloake of vsurie . as first , when he lendeth vpon a pawne which is much better than his money , in hope to get the pawne , it is a spice of vsurie . againe , when the creditour couenanteth to haue and enjoy the fruitfull vse of the pawne in lieu of his loane , abating nothing of the principall ; this contract of the lawyers is called antichrests , wherein at the first sight appeareth some shew of equalitie and justice , that as the debtour vseth the creditours money , so the creditour should vse and enjoy the debtours house and lands : but indeed this contract is vnjust and vsurious : vsurious , because it is nothing else but lending for gaine . for when the debtor yeeldeth to the creditour the vse of his house and land for the vse of his money it is all one , as if he allowed him the rent of the house and land for vsurie . vnjust also and vnequall ; first , because the house and land , which is let for ten pounds a yeare , and pawned for an hundred pounds , is worth two hundred or perhaps three hundred pounds : and therefore it is vnequall , that for the vse of an hundred pounds , which is spent in the vse , and is not lettable , the borrower should yeeld the fruitfull vse of his house and ground , which being worth two or three hundred pounds , may be let for ten or twelue pounds a yeare . besides , the creditour , though he hath the profit of the house and land , yet hath he not the propertie , neither doth he beare the hazard thereof : and therefore reapeth the fruit of that which is not his owne , and whereof he beareth not the hazard . but to the borrower belongeth both the propertie and the hazard of the money borrowed . wherefore the scripture condemneth the vsing of things layd to pawne , as lying in cloathes pawned , amos . , i meane such an vse , as whereby the thing pawned is diminished or impaired . but among vs there are vsurers which commit double vsurie , not onely couenanting for vsurie in money , but also impairing the thing pawned ( as plate or garments ) by the vse thereof . thirdly , vnder lending vpon bonds . for although it be lawfull for a man to take bonds for his indemnitie , and thereby by way of interest to saue himselfe harmelesse ; yet if thereby he seeke for gaine , he committeth vsurie . as for example , one comes to borrow of thee twentie pounds for a tweluemonth : thou sayest , thou canst not forbeare thy money so long , therfore thou wilt lend him so much freely vpon his bond for a month , hoping , that he which came to borrow for a twelue-month , will not be in case to pay within a month . the month therefore being expired , and payment not made , thou exactest more of him , than by a contract of vsurie thou couldest haue couenanted for . but whether in taking bonds thou playest the vsurer , or not , thou mayest discerne by this note : for it thou desirest in thine heart , that he may keep touch with thee , and not incurre the forfeiture of his bond , it is a signe , that thou prouidest onely for thine indemnitie : but if thou wishest that he should rather breake his day , than keepe touch with thee , it is a signe , that thou lendest for gaine , and takest a bond , not that he should pay the sooner , but the more . but if thy disposition be such , that thou wouldest not lend to a landed man , if thou diddest thinke that he would keepe touch , then doest thou lend not to helpe thy neighbour , but to vndoe him : and whiles thou layest a net for thy brother , thy selfe fallest into the snare of the diuell . . lastly , vsurie is practised vnder the colour of interest , so oft almost as men agree for interest aforehand . for although some haue distinguished interest , that there is a casuall interest , which they confesse is not to be regarded but after delay : & a promiscuous or successiue interest , which as they say may be couenanted for proratione temporis , according to the proportion of the time , which they call intervsurium ; and confesse it to be called in the law vsurious interest ; yet those of soundest judgement doe hold , that interest is not to be allowed , nisi post moram , but after delay : for graunt intervsurium , or successiue interest ( as they call it ) to be lawfull , then can you not but allow of all vsurie . for first , interest is to be measured , not ex parte debitoris , but ex parte creditoris . and therefore no respect is had therein , whether the debtour do gaine thereby , but onely whether the forbearing of the money be an hinderance to the creditour , or not . and secondly , if it be lawfull for a man to agree , according to the proportion of the time , for so much gaine as the lawes permit ; euery lender may pretend , that by the forbearing of his money he shall be so much at the least damnified , & therefore may couenant for so much at the least by way of interest . notwithstanding , i will not denie , but in some case a man lawfully require and take interest , though the borrower haue not made delay : as namely , when by the borrowers authoritie , or otherwise , the creditor ( who cannot without his losse , or certaine hinderance of some just and lawfull gaine , forbeare his money ) is as it were forced to lend to a man , whose estate or abilitie is such , that he may better vndertake to saue the lender harmelesse , than the lender may want his money : prouided alwayes , that it be true interest , in respect either of certaine losse to be incurred by want of the money , or of certaine hinderance of just and lawfull gaine to be sustained . for in this case , the borrower being the effectuall cause of the lenders hinderance or losse , and being better able to beare that imposition of interest , than the lender is to forbeare his money , i doubt not , but the lender may by requiring interest , prouide for his owne indemnitie . we haue heard two distinctions of vsurie : the third and last remaineth , viz. that vsurie is either simple , or compound : the simple , wheu vsurie of the principall onely is exacted : compound , when vsurie not onely of the principall is required , but of vsurie also , and is therefore called vsurie of vsurie , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , aristoph . nub. . as for example , when a man hauing lent an hundred pounds for a tweluemonth , after ten in the hundred , is content for a second yeare to forbeare both the principall and vsurie : there is due to him the first yeare by simple vsurie , a hundred and ten pounds : but the second yeare by vsurie of vsurie , a hundred and one and twentie pounds . and for as much as vsurie of vsurie was euer condemned , it hath beene an auncient practise of vsurers , to joyne the former yeares vsurie vnto the principall , and so anew to couenant for the vsurie of the whole summe . which contract of the grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and of tully , renouati● fanoris , renewing of vsurie . we haue shewed what vsurie is , and how many wayes ▪ it is committe●●ow we are to consider the qualitie of it , viz. whether it be lawfull , or not : for this , the couetousnesse of these times hath made a controuersie , which in former ages was neuer doubted of . but not to hold you long in suspence , i will in this short assertion determine , what we are to hold concerning this question : which assertion i will afterwards not only proue by testimonies of scriptures , and by other arguments , but also defend and maintaine against the objections of those who hold the contrarie opinion . my assertion therfore is this , that all vsurie ( which i haue defined to be mutuation , or lending for gaine ) whether it be mentall or actuall , whether manifest or couert , whether simple or compound , is simply and in it owne nature vtterly vnlawfull : howsoeuer some vsurie is worse than other , according either to the estate of the borrower , or the quantitie of the vsurie . i will begin with the law of god , which in three places forbiddeth vsurie , viz. exod. . . leuit. . , . deut. . : against which places the patrones of vsurie bring many exceptions , which by the grace of god shall be refuted . but i will chiefely insist on that place of deuteronomie , thou shalt not lend vpon vsurie to thy brother , the vsurie of money , the vsurie of meat , the vsurie of any thing that may be lent vpon vsurie . that is , thou shalt not lend for gaine to thy brother , neither money , nor meat , nor any thing els which consisteth in quantitie , as in number , weight , and measure , and is spent in the vse , and wherein vsurie is vsually committed . against these allegations there are diuerse exceptions taken ; as first concerning the words wherby vsurie is signified in the scripture : for in that place of deuteronomie , and in this psalme , not all vsurie ( say they ) is forbidden , but neshek , that is , morsurie , or biting vsurie , which biteth and damnifieth the neighbour . for there is ( say they ) a certaine toothlesse or not biting vsurie , which doth not hurt but helpe the neighbour . but i haue shewed before that neshek is the common and ordinarie name whereby all vsurie is signified in the hebrew tongue . and therefore this word doth not distinguish one kind of vsurie from another , but in generall signifieth , that all vsurie is biting . and in like sort , he which lendeth for gaine , is called masshik , and he which taketh vp vpon vsurie , though for his gaine , is called nashuk , the money which is lent for gaine is called noshek , that is , which biteth ( as appeareth euidently by this text ) because when it is repaid , it biteth and as it were gnaweth away some part of the borrowers substance for an ouerplus or gaine to the creditour , which is called neshek , as it were the bit . so that all vsurie in it owne nature is biting , because it biteth or shreddeth away some of the borrowers substance . and although perhaps the borrower by reason of his wealth feeleth not this biting , or else licketh himselfe whole by biting of others ; yet vsurie is a gaine which is bitten and shred away from the borower , and that either to his losse , or ( as hereafter shall be shewed ) to the hinderance of the commonwealth , whose common profit in all contracts is especially to be regarded . secondly , i haue shewed before , that neshek is all one with the other words tarbith and marbith , whereby any gaine or cleare increase aboue the principall required for loane , is signified : and therefore the least gaine required for loane , is neshek , and condemned for vsurie in the scripture : as leuit. . , thou shalt not take of him vsurie or increase : which the old latine translation readeth thus , thou shalt not take vsurie of him , nor more than thou gauest . and vers . , thou shalt not lend him thy money vpon vsurie , nor thy victuals for increase , that is , as ambrose readeth , in amplius recipiendum , to receiue more . vpon which words he sayth , has sententia dei omne sortis excludit augmentum , this sentence of god excludeth all increase aboue the principall . whereunto you may adde , pro. . . ezech. . . . . and . : in all which places these words are not onely vsed promiscuously to signifie the selfesame thing , but the latter words tarbith and marbith are euer added as the exposition of neshek . and therefore those words which the holy ghost confoundeth , let not vs distinguish ; and much lesse vpon this friuolous distinction let vs build our practise , or hazard the eternall saluation of our soules . for you know who hath said , he that putteth forth to vsurie , or taketh increase , shall he liue ? he shall not liue , he shal die the death , and his bloud shall be vpon him . but against this truth concerning one and the same signification of neshek and tarbith , they raise againe diuerse other exceptions , in which they shift from one to another , because they haue no sure ground to stand vpon . first they say we must distinguish betwixt neshek and tarbith : for neshek is restrained to money , and tarbith to corne and victuals , leu. , and therefore they are deceiued , who thinke that tarbith of money is forbidden . as if they should haue said , tarbith , that is , the increase of corn and victuals , is indeed vnlawfull , but the vsurie or tarbith of mony is not vnlawfull , vnlesse it be neshek . and yet themselues allow as great increase for corne as for money . but i answere first , that neshek is the vsurie not of money onely , but of corne and victuals , and euery thing else which is put to vsurie ; as appeareth plainely deut. . , where also euery thing which is put to vsurie , is called noshek . for so he sayth , thou shalt not take the neshek of money , the neshek of victuals , or the neshek of any thing else asher jisshak , which is put to vsurie . secondly , that there is the like reason for mony and other things , which consisting in quantitie , are spent in the vse : and therefore it had beene all one , if the lord had said , thou shalt not lend thy money , be marbith , for increase ; nor thy victuals , be neshek , for vsurie . thirdly , the prophets vse these words indifferently for the same thing , as ezech. . & . prou. . , yea , but ( say they ) the prophets , who are the interpretours of the law , must be expounded according to the law . nay rather if they be interpretours of the law , the law is to be interpreted by them . but they vse to vnderstand the word tarbith as an exposition of neshek signifying more plainely that same thing which is meant by neshek ; and therefore these words in the law are so to be vnderstood . . their second exception is , that tarbith doth signifie not euericincrease , or accession , but multiplication ; and therefore by that name , vsurie , vnlesse it be an expressiue or multiplied increase , is not forbidden : but how doth this answer agree with the former , wherein it was said that tarbith of money was not condemned , but of corne and victuals ? or may we thinke that an expresse and multiplied increase of money is to be allowed ? and therefore this is but a meere shift , as well as the former : for not onely all antiquitie haue vnderstood by this word , any gaine , ouerplus or increase whatsoeuer aboue the principall , but the most learned also of those new writers , who write but too fauourably of vsurie , acknowledge that hereby all increase or accession aboue the principall is condemned , as before hath bene shewed . yea , but rabah from whence tarbith is deriued , signifieth to multiplie , as deut. . , where the king is charged not to multiplie horses : for he is not forbidden to haue many horses ; but to exceed in gathering a multitude of them . but say i , in the next verse he is by the same word forbidden to multiplie wiues , not that an excessiue multitude only , but all pluralitie of wiues is forbidden . and as tarbith in the scriptures ; so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in hebrew writers , is deriued from the same roote , whereby notwithstanding the least and easiest vsuries are signified . and as i deny not but that rabah signifieth to multiplie , so i affirme that sometimes it signifieth to grow or increase , and sometimes including a comparison , to be more or greater , as . re. . . gen. . . and hiphil to augment or to make greater or more , as psal. . . and in the same chapter of leuit. verse . . . chron. . . exod . . so that tarbith and marbith doth signifie any increase whatsoeuer , when more is required than was lent . and if any shall further vrge the force of the word multiplying , i answere , that in vsurie there is multiplying , and such a multiplying , as mony being put forth from six moneths to six moneths vnto vsurie of ten in the hundred , and the vsurie also put forth to increase ( whether to the same man or to others , that maketh no difference , in the nature of the thing ) doth almost double the principall in seuen yeares , and euerie seuen yeares doubleth the former summe , so that pounds being thus put forth for seuen times seuen yeares , which is no long time , multiplieth it selfe to almost , and in seuen yeares more to , &c. . others haue found out this euasion , that tarbith signifieth vsurie of vsurie . which interpretation if we shall follow , we must confesse that the lord condemneth no vsurie of corne and victuals , vnlesse it be vsurie of vsurie , which is absurd . this therfore is a certaine truth , that neshek , tarbith , and marbith , are words of the same signification , whereby all gainefull vsurie whatsoeuer , is condemned in the scriptures . . others , who would faine prooue the lawfulnesse of vsurie out of the scriptures , haue found out ( as they thinke ) another word of a middle and indifferent signification . and therefore howsoeuer they confesse that all neshek , tarbith and marbith are forbidden , for they signifie biting and excessiue vsurie : yet masshah , whereby moderate vsurie is signified , is not onely allowed and commended , but sometimes also commaunded towards the rich . whereunto i answer , that masshah properly signifieth an exaction , and in those places which concerne lending and borrowing , it signifieth in respect of the creditour mutuum , in respect of the debtour debitum , but such a debt as the creditor lendeth vpon securitie , and therfore meaneth to exact againe from the debtor , as deut. . . and . . prou. . . and that in the scriptures it is not vsed in the signification of vsurie . for whereas they object nehem. . . , i aunswere , that the word there is not massbah , but massa , proceeding from another root , and signifying a burden , as tremelius also , and iunius translate it . or if it did signifie vsurie ( as indeed by that burden is meant vsurie ) yet is it there condemned . yea but nasshah the verbe , whence massbah is deriued , signifieth to lend vpon vsurie . nasshah signifieth properly to exact , and is vsed in the signification of lending with purpose to exact that which is lent , whether it be freely lent or for gaine ; as when men lend vpon bonds , sureties , or pawnes ( in which sence the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faenerare , are often vsed in auncient diuines . ) and when it is vsed in the signification of free lending , it doth not signifie that charitable lending , whereunto our sauiour exhorteth , lu. . , but that ciuile lending vpon sufficient securitie , which although it be lawfull towards the rich , and them that be of abilitie , yet is it not allowable towards the poore , to whom we ought to lend looking for nothing againe . wherefore the lord faith exod. , when thou lendest to the poore thou shalt not be kenosheh , like an exactor vnto him , neither in imposing vsurie vpon him , verse . nor yet in taking a pawne of him , verse . ezek. . . . . but in the signification of lending for gaine or vsurie , it is neuer allowed in the scriptures , or vsed in the better part . and if any man can alledge any one pregnant testimonie of scripture , where masshah signifying vsurie , or nassbah signifying to lend vpon vsurie , is either commended as good , or allowed as lawfull ( which i am sure no man is able to do ) i will yeeld in the whole controuersie . and yet this is the chiefe ground of a tedious and disorderly discourse written , but not printed in english , in defence of vsurie : wherein though there is great shew made of learning , yet do i not find manie things worth the aunswering . those reasons which haue anie shew of reason shall by the grace of god in due place receiue their answer . for as touching this point , whereas the author of that treatise alledgeth for the warranting of vsurie , and lending vpon vsurie , as commended vnder the name of masshah and nassbah , deut. . . and . . . king. . . prou. . , . esay . . . ier. . . any indifferent man that is of judgement will easily acknowledge , that there is scarcely any shew of reason in these allegations , as the bare repetition of the places will sufficiently shew . deut. . , when thou lendest thy brother any loane ( namely which thou purposest to exact againe ; for so much , as i said , is implied in the word ) and therfore the english geneua translation readeth , when thou shalt aske againe of thy neighbour any thing lent , thou shall not go into his house to take his pawne : tremelius and pagnin read thus , cum mutuaueri● proximo tuo vllius reimutuum , &c. the meaning of deut. . . is this , euerie creditor shall forbeare to exact his debt of his brother in the seuenth yeare , which is the yeare of remission or freedome : in . king. . . elisha biddeth the widdow hauing sold her oyle , to pay her creditor : prou. . , , be not of them which are sureties for debts ; if thou hastnothing to pay , why should he ( namely thy creditor ) take thy bed from vnder thee ? in all which places the word is not vsed in the signification of vsurie . and the like may bee said of the other two places , esay . . . cannosheh caasher noshe ●o , it shall be to the exactor , as to him of whom he exacteth : and so ierome readeth , sicut qui repetit , sic qui debet , and the septuaginta , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and ier. . , i haue neither lent to them , neither haue they lent to me : and so tremelius and iunius read , non dedi mutuum , neque mutuo dederunt mihi : or if any shall imagine that the signification of vsurie is in these two places expressed , ( which indeed cannot be proued , though some translations read so ) yet is vsury neither commended nor yet condemned therein . but i shall haue occasion to speake of them both , when i shall intreat of borrowing vpon vsurie . now i proceed to a second exception , which they make against the allegation of exod. , out of the place it selfe : for say they , there is the like reason of taking vsurie , and of taking and keeping a pawne , vers . , , . but a pawne may be taken of the rich , and being taken may be kept , therefore in like sort vsurie may be taken of the rich . but i answer , that there is not the like reason of taking vsurie and pawnes : the creditor in taking a pawne , onely prouideth for his indemnitie , that he be no looser ; but in taking vsurie he requireth gaine : and yet to take a pawn of a poore man , or such a pawne as thy neighbor , though not so poore , cannot spare ; it is a cruell and vncharitable part , forbidden in the law of god. the sence therefore of that place is thus much , that they should not afflict or oppresse the poore ; but contrariwise relieue thē by loane , and in lending , that they should not onely abstaine from seeking gaine by vsurie , but also that they should not prouide for their indemnitie by taking pawnes . and therefore by this place we are commanded , if our abilitie may afford so much , to lend to our needie brother , without hope not onely of gaine , but also of recouerie of the principall , he being not able to repay . in this place therfore there are two degrees : the first , that we oppresse not the poore , but relieue them with free loane . secondly , that in loane wee should bee so farre from seeking gaine by vsurie , that we should not take a pawne of them for our indemnitie . their third exception is against the allegation out of leuit. . , from whence they reason thus , the vsurie of corne is as much forbidden as of money , but not all vsurie of corne is forbidden , but onely that which is great and excessiue : and therefore not all vsurie of money is forbidden , but that which is great and excessiue . the assumption they proue first by the confession of those who haue been the greatest scourgers of vsurie , who confesse some vsurie of corne to be lawfull . for answer whereof , we are to know that vsurie is not alwayes commited in corne and such like commodities , whose prices do rise and fall , so oft as more corne or other ware is required than was lent , vnlesse more in worth and value be required : for commonly foure bushels of wheat in iune , are worth fiue or six in october ; and therefore if a man should lend corne in iune to receiue the equall worth thereof by all likelihood in october , though in a greater quantitie , it were no vsurie , because it is no lending for gaine . otherwise it is the receiued opinion of the learned , that vsurie is committed in all those things which are spent in the vse , as money , meat , corne , wine , oyle , when more in worth and value is required than was lent . secondly , they alledge the example of ioseph , to proue that vsurie of corne is not vnlawfull vnlesse it be excessiue : for ioseph was verie good to the egyptians , and yet notwithstanding for seed-corne once giuen , be required a fift part for euer . which example if it were thus rightly alledged , it would proue that for a quarter of corne lent in a deare yeare , it would be not onely a lawfull , but a bountifull act to require a quarter at the lest to be paid yearely for euer . but indeed this example of ioseph hath no affinity with vsurie : for when the egyptians money and cattell were spent , and now had nothing left them wherewith to buy food for themselues , and seed for their ground ; in this extremitie they come to ioseph in the seuenth which was the last yeare of the famine , and offer to sell themselues and their land to pharao for food and seed : whereupon ioseph being not to deale for himselfe but for the king , accepteth their offer , and buyeth both them and their land to the kings vse , and in testimonie that the right propertie and dominion of the land appertained to pharao , he remooueth the people of the land from one side of egypt to another . when as therefore the right and propertie of the lands of all the egyptians , excepting the priests , appertained to pharao , he graunted the same vnto the egyptians , thus remoued as it were in fee farme , reseruing the fift part of the fruits for a rent to the kings vse . and therefore in this example there is no vsurie , vnlesse it bee vsurie for a man hauing bought lands of one man to let them out to another at an easie rent . their fourth exception is out of both those places , exod. . . leuit. . . viz. that vsurie is forbidden towards the poore , and therefore it is lawfull towards the rich : and some adde , that not all vsurie towards the poore is condemned , but that onely which biteth and oppresseth them : for there may some vsurie be imposed vpon the poore , which shall not bite them , but rather heale the bite which their pen●rie hath made . to omit the common practise of vsurers , who out of their brothers want take aduantage of seeking the more gaine ; i answer , that this euasion is verie friuolous : for deut. . , there is no mention of the poore , but all vsurie is forbidden towards a brother , whether he be rich or poore ; meaning by brother anie either israelit or proselit , or as clemens alexandrinus speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and in this generall sence including both rich and poore , the learned among the iewes haue vnderstood this law , and vnto this day it is obserued among them , as appeareth by the booke of r. abraham , lately set foorth in latin , called vox dei. and our sauiour christ luke . , giuith this tetimonie to the verie sinners of his time among the iewes , that they would lend one to another , that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so much as they lent . and therefore it is certaine that not so much as the lest vsurie was lawfull towards a brother , whether he were poore or rich . indeed if the lord in the scriptures had put such a difference betwixt the poore and the rich , as hee did betwixt the israelit and the canaanit , to the rich thou mayest lend vpon vsurie , but to the poore thou shalt not lend vpon vsurie ; then vsurious contracts with the rich might with good conscience be practised . but deut. . , , he maketh opposition not betwixt the poore and the rich , but betwixt an israelit and a canaanit : and in other places of scripture , as psal. . prou. . ezek. . and , all vsurie and increase is absolutly and generall without condition or limitation condemned . in these two places , viz. exod. . and leuit. . mention is made of the poore and needie , because the commaundement of loane is especially made for their good : and because vsurie imposed vpon them is a more grieuous sin . but may we conclude from hence ( as indeed the author of the aforesaid english treatise concludeth ) we may not take vsurie of a poore man , therefore we may take it of the rich : then by the same reason we may conclude , wrong is not to be done to the poore , the widdow , the fatherlesse , or stranger ; therefore wrong may be done to the rich , to the maried wife , to the children that haue their parents liuing , to those which be not strangers : or when salomon saith , rob not the poore because he is poore ; we might infer , therefore thou maist rob the rich because he is rich . but the lord oftentimes when he speaketh against the sinnes of the sixt and eighth commandements , maketh expresse mention of the poore and helpelesse , because all wrong , violence , robberie and oppession exercised towards them , are most grieuous and indeed crying sinnes . and not onely in that respect doth the lord sometimes mention the poore and needie in the prohibition of vsurie , but also because those onely which haue need , haue just occasion to borrow . and as the needie haue most occasion to borrow , so are they most subject to the oppressions and injuries of the welthie : for as we commonly say , where the hedge is lowest , there euerie one goeth ouer . howbeit the signification of a needie brother is not to be restrained to them which are of base condition , but is to be extended also to those who being of good callings are come behind hand , or fallen into need , not hauing meanes of their owne to supplie their want : for if men haue meanes of their owne , they ought not to borrow ; for the holy ghost in the borrower presupposeth need , and to the same purpose plato prouided by law , that no man should fetch water at his neighbours well , vntill himselfe hauing first digged , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vnto the potters earth , vnder which there is no water , did find his owne ground to be without water . and it is truly said of plutarch , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the law prouideth for their helpe who want meanes of their owne . and therefore to those who haue no need to borrow , we need not lend . but if we do lend we must lend freely : or if we will looke to gaine by those which need not our helpe , we must deale with them by some honest contract of negotiation . for loane is such a contract as god hath appointed to be free ; and where it is not free , he hath condemned it with fearefull termes vnder the name of vsury . for as chemnicius well faith , in humane societies god would not haue all things set to sale ; but hee requireth that some duties should be free , which are deformed and depraued , if either they be sold as things venall , or let to hire as mercenarie duties . and surely , sayth he , if the scriptures in the contract of loane should graunt vsurie to be exercised towards the rich , the dutie of free lending would soone be abolished , and those who haue need to borrow should not bee able to borrow freely : for euerie man will thinke he giueth to the needie so much as he might gaine of the rich ( and you may be sure that will not bee much ) and therefore god should then haue prouided worse for the poore , when hee intended to haue prouided best for them : for mens necessitie manie times is such that they must needs borrow , and better vpon vsurie than not at all . and therefore , that liberalitie and free lending should not faile , the scripture oftentimes doth simply and generally condemne vsurie . and whereas they say , that not all vsurie of money towards the poore is forbidden , exod. . , but that whereby he is oppressed , nor all increase of corne and victuals is condemned , leu. . , vnlesse it be a multiplied and excessiue increase : i answer first , that all vsurie imposed vpō the poore and needie , is an oppression of them . whereas therefore they vrge , that exod. , oppression is forbidden first generally , and after particularly in the seuerall sorts of it ; and that some doe so read that place , you shall not oppresse him with vsurie , &c. themselues do prooue that which i said , that all vsurie imposed on the poore , is a kind of oppression . and yet to say the truth , the words of the text , exo. . , are , you shall not impose vsurie vpon him : and leuit. . , thou shalt not take vsurie of him . the same doth zanchius and others confesse , that there is no vsurie imposed on the poore , but it is a biting and hurting of him . and it is not likely , that the biting of penurie will be healed with the biting of vsurie . no man ( sayth basil ) healeth one wound with another . . againe , i answere , that exod. . the lord doth not onely forbid oppression of the poore , but also commaundeth the relieuing of them by loane ; and withall giueth charge , that in lending to the poore and needie , they should not onely abstaine from vsurie , but also from taking of pawnes . and surely , if the taking of pawns from the poore , be in their opinion an oppression of them , whē as by pawnes the creditour onely prouideth for his indemnitie ; how much more is all imposing of vsurie vpon them , an oppression of them , seeing thereby he doth not onely prouide for his indemnitie , but also requireth more than he lent , seeking gaine out of his brothers need ? the like is to be said of leuit. . , , when thy brother with thee shall fall into want , and his hand shall shake ( that is , shall want meanes of his owne to supply his want ) thou shalt sustaine him , ( namely by loane , as it were by putting a staffe into his hand to stay him vp ) the stranger also , and the soiourner , that 〈◊〉 may liue with thee . thou shalt take no 〈◊〉 of him , nor vantage , but thou shalt feare thy god , ( where by the way wee gather , that those who take vsurie of the needie , haue not the feare of god before their eyes ) that thy brother may liue with thee . from whence also we may inferre , that he which imposeth vsurie on the poore , taketh a course to eat them vp that they may not liue with him . yea but say they , the poore sometimes is relieued by vsurie . i graunt he is relieued and eased for a time by the loane , though not by the vsurie ; for that , when the principall is to be repaid , gnaweth and biteth some part of the poor mans substance from him , and so increaseth his want , and by little and little eateth him vp . money lent vpon vsurie to a poore man to supply his need , may not vnsitly be compared to a piece of new cloth sowed vpon an old garment : for that , although it couer the rent for a time , and seemeth to haue mended the garment ; yet after a while , the new cloth fretteth the old , and bringeth away part of it , and so maketh the rent much worse . this therfore is but a cruell relieuing of the poore and needie . for the like might be said of a victualler , who selling a penny loafe for six pence to a man readie to die for hunger , doth relieue him in his want , and preserueth him from death , but yet his and the vsurers mercies are cruell , as salomon sayth of all the wicked . thirdly , if the lord straightly commaund free loane towards them that be in need , then questionlesse all vsurie , be it neuer so small , is forbidden towards the poore : but the former is certaine , as we shall shew out of deut. . . &c. luk. . . and therefore the least vsurie that may be , is forbidden towards the poore , and that vnder the name of neshek and tarbith , that wee should no longer dreame , that no vsurie is neshek , vnlesse it be great , nor tarbith , vnlesse it be excessiue . their fift and last objection is , that the law which forbiddeth vsurie , is not morall , but judiciall , and therefore not belonging to vs. they prooue it to be a law judiciall , because deu. . , vsurie is permitted towards a stranger . i answere first , if it were a judiciall law , yet the equitie thereof , which is perpetuall , would appertaine to vs , viz. that vsurie is not to be imposed vpon a brother : but behold we christians are all brethren in christ , this difference of iew and gentile being taken away . neither can there any sufficient reason be giuen , why we should not deale as charitably one with another , as the iewes were bound to deale among themselues , seeing we are not only brethren in christ , but also members of the same bodie , whereof christ is the head ; especially seeing our sauiour hath propounded himselfe for a patterne , that we should loue one another as he hath loued vs , and hath made this mutuall loue the cognisance of true christians . hereby ( sayth he ) all men know you to be my disciples , if you loue one another . if therfore it were vnlawfull for the iews to require any vsurie , whether it were more or lesse of a brother , whether he were rich or poore ; much lesse is it lawfull for christians , whom it behoueth more than the iewes to be wained from couetousnesse and worldly cares , and to whom some things are vnlawfull , which to the iewes because of the hardnesse of their hearts , were permitted . but indeed the law forbidding vsurie , is morall , as diuers of the most learned patrones of vsurie doe confesse , whose names , because their memorie otherwise is blessed , i will conceale . for it cannot be denied , but that theft , oppression , and whatsoeuer is vnjust and vncharitable , is forbidden in the morall law of god ; but vsurie is a kind of theft and oppression , it is vnjust and vncharitable , as hereafter it shall be prooued , therefore it is forbidden in the morall law of god. . the law which commaundeth free lending , is not judiciall but morall , and is therefore renewed by our sauiour christ : therefore the law which forbiddeth vsurie or lending for gaine , is morall . for the same law which commaundeth the affirmatiue , condemneth the negatiue . . vsurie is reckoned in the scriptures among the transgressions of the morall law : yea , somewheres it is raunged among the abhominations , that is , the most grieuous crimes forbidden in the law : as eze. . and . , where the prophet , as basil hath well obserued , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , placeth among the greatest euils , the taking of vsurie and increase . . biting vsurie and excessiue increase , is without question forbidden in the morall law , as an high degree of theft and oppression . but the vsurie which the patrones of vsurie vnderstand to be forbidden in the law , is biting vsurie , and excessiue increase . therefore the vsurie which the patrones of vsurie themselues vnderstand to be forbidden in the law , is forbidden in the morall law of god. . whereupon followeth another consequent , that seeing the same vsurie which is forbidden in the law , is permitted towards a stranger , therefore this permission of vsurie is prooued to be judiciall , and the prohibition morall . but for the better vnderstanding of this law we are to consider who is meant by stranger in this place . the hebrew word vsed here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wherby is meant not euery stranger which is not an israelite by birth . for on him that was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is aduena , a proselite , dwelling among them , who though he were a stranger by birth , was a brother in religion : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , inquilinus , a stranger by birth , but not by dwelling or affection , but such an one as dwelled friendly among them , though not circumcised , ( as appeareth exod. . , , . ) vsurie was not to be imposed , leu. . , ( thou shalt relieue him , viz. the brother , the stranger also and sojourner , that he may liue with thee ) but onely on him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , extraneus , or histis ( as the word histi was wont to signifie ) an aliant , as by birth , so also in dwelling , in religion , in affection . see obad. vers . . and lament . . . now in this sence the word may signifie either more generally any one that was a meere aliant from the commonwealth of israel , or more specially such aliants as were the remnants of the canaanits . if we vnderstand this permission of vsurie to be extended towards all aliants , there might be two causes rendered , why the lord permitted the same : the one , the hardnesse of the iewes hearts : the other , the vnjustice of the gentiles . for the lord as a wise law giuer , in his judiciall lawes permitteth in a ciuile respect some things euill in themselues for the auoiding of a greater mischiefe , not to allow or justifie the same from the guilt of sinne , as before him in the court of conscience ; but to exempt the same from ciuile punishment in the externall court before the magistrate : as for example , the hardnesse of the iews hearts being such , that when they set their affections on other women , and waxed wearie of their wiues , they would either put them away to their shame and vtter vndoing , or else tyrannize ouer them , if they continued with them ; the lord therfore by a ciuile or judiciall law permitted men to put away their wiues without the crime of adulterie , so as they could giue them a bill of diuorcement , wherein they should giue testimonie to their wiues chastitie . and yet whosoeuer did put away his wife without the crime of fornication , howsoeuer he were by this ciuile permission free from punishment of the magistrat , notwithstanding , he was guiltie of adulterie before god , as our sauiour christ teacheth , matth. . so the hardnesse of the iewes harts , and couetousnesse being such , that if they were not permitted to practise vsurie towards strangers , they would exercise it against their brethren ; and likewise , the injustice of the gentiles with whom they did traffique , being such , as they would be sure to exact vsurie of the iews : therefore , that neither the gentiles by inequalitie of negotiation should eat vp the iewes , nor yet the iewes should oppresse one another by vsurie , it might be , that in these ciuile respects the lord permitted it towards the gentiles . and therefore as the permission , which gaue leaue to the iews to put away their innocent wiues with a bill of diuorcement , doth not disprooue the law forbidding adulterie to be morall , but prooueth it selfe to be judiciall : so the permission of vsurie towards strangers , doth not prooue the law forbidding vsurie to be morall , but it selfe is euidently prooued to be judiciall . and as he which without the crime of adulterie putteth away his wife , is notwithstanding that ciuile permission an adulterer before god : so hee which practiseth vsurie , as permitted to him either by the law of moses , against any stranger , or by the ciuile lawes of men , is notwithstanding a theefe before god. but in my judgement we shall more rightly expound this place , if by stranger wee doe not vnderstand any stranger , but that stranger , that is to say , the remnants of the canaanites , by whose impouerishing the l. would haue the iewes enriched . for first the words are not lenokri , as dent. . , but lanokri , that is , extraneo ifti , as tremellius and i●nius translate , adding this exposition , extraneo ifti , to this stranger , that is , to the reliques or remnants of the canaanits , whom the lord had appointed to destruction , and would haue by little and little consumed . and to the like purpose ambro●e expoundeth this place : but perhaps ( sayth he ) you will say , it is written , thou shalt lend vpon vsurie to a stranger , &c. who then was the stranger ? but the amalekite , but the amorrhite , but the enemies of the people of god ? there ( sayth he ) exact vsuric , whom thou desirest to hurt worthily ; against whom thou goest to warre lawfully , on him thou mayest lawfully impose vsurie : whom thou canst not easily ouercome by warre , on him thou mayest easily wreakethy selfe by vsurie . ab hoc 〈◊〉 am exige , quem no● sit crimen occidere . take vsurie of him whom thou mayest lawfully kill : therefore , vbiius belli , ibietiam ius vsurarum , against whom there is right to wage warre , against them there is right to practise vsurie . and this exposition seemeth therefore the rather to be embraced , because when these remnants of the canaanites were rooted out , all vsurie afterwards is generally and absolutely forbidden , without exception of any as psal. . prou. . . eze. . and . rabbi salomo , as lyranus reporteth in exod. . . denieth it to be lawfull for a iew to take vsurie of a stranger . and the hebrew glosse so vnderstandeth this text , that hath not giuen his money to vsurie , no not to a gentile , sayth he . which p. galatinus also doth note to haue bin the judgemēt of the rabbines . and this progresse ierome well obserued . vide profectum : see the proceeding ( sayth he ) of the holy ghost , in the beginning of the law vsurie is forbidden onely towards brethren : but in the prophet it is forbidden towards all , without limitation . but this permission , or if you will , allowance of vsurie towards the canaanite doth no more prooue the law against vsurie not to be morall , than the allowance of manslaughter in warre doth prooue the law forbidding murther , to be judiciall . for although the law condemning vsurie be neuer so perpetual or morall , yet notwithstanding as all other commaundements of god , so is it to be vnderstood with this limitation and restraint , namely , vnlesse god otherwise appoint . it is a morall law which forbiddeth other theft as well as vsurie ; but if the lord by speciall warrant allow the israelites to spoyle the egyptians at their departure out of egypt , they may lawfully doe it . it is a fearefull sinne forbidden in the sixt commaundement of the morall law , if a father shall kill his onely sonne : but if the lord appoint abraham to kill his owne sonne , he is authorised to doe it . for if princes may dispense with their owne lawes , much more is this pr erogatiue royall to be graunted to the lord , whose wil is the rule of justice , hauing this priuiledge , that whatsoeuer it willeth , is therefore just , because he willeth it . whereas therefore some object , that if vsurie be permitted towards a stranger , therefore simply it is lawfull : i answer , if it be permitted , it is thereby rather prooued to be vnlawfull in it selfe : for if it were lawfull in it self , it should not need to bee permitted , as the putting away of a mans innocent wife , being a thing simply and in it selfe euill , was notwithstanding permitted to the iewes . yea , but now all difference of brother and stranger is taken away : and therefore that which is lawfull towards one , is not vnlawfull towards another . assume , but vsurie is lawfull towards one , that i denie . it was lawfull towards the stranger , because it was allowed by a judiciall permission , or dispensation ; but is not now lawfull , because by the morall law it is generally and perpetually forbidden . yea , but now difference of brother and stranger is taken away : it is true indeed among those that beleeue in christ , otherwise there are brothers and strangers still . but what is hereof to bee inferred ? surely , if all difference of brother and stranger be taken away , then is not vsurie lawfull among those that professe the name of christ : for we are all brethren in christ , and therefore that which is not lawfull among brethren , is not lawfull among vs. for i hope none will bee so absurd , as to conclude , that all difference of brother and stranger being taken away , we are all aliants and strangers one to another , and therefore that vsurie among vs may be lawfull , as it was lawfull for the israelits towards the canaanits . but how was it permitted towards the stranger ? surely as a grieuous punishment , whereby the lord would haue him impouerished and consumed . if therefore the lord permitted or allowed vsurie to bee exercised onely against the canaanits , whom he had appointed to destruction , and whom he would haue by degrees wasted and consumed , deut. . . and also permitted it to this end , that thereby they might be wasted and impouerished : doest thou thinke that thou canst in charitie impose the same vpon thy brother ? and thus haue i manifestly prooued , that all vsurie or lending for gain is condemned in the morall law of god : howsoeuer the judiciall law allowed the practise of it towards that aliant , that is to say , the canaanite . to these places of the law , i will adde the example of nehemias that godly magistrat , in the fist chapter of that booke : for when as the needier sort had made complaint that whereas they being imployed about the building of the wals of ierusalem , and neglecting their owne particular , were fallen into want , by reason of their great charge of wife and children , and wanting means of their owne , had beene forced to borrow of the wealthier sort corne , wine , & oyle , for their sustenance , & mony for payment of the kings tribute : so it was , that the wealthier sort had not only taken their houses , lands , and vineyards to pawne , but also exacted of them for vsurie the hundreth part ouer and aboue the principall : nehemias therfore hearing this complaint , was greatly offended with these rich men , who contrarie to the law of god required vsurie of their brethren , and causeth them not onely to remit this vsurie of the hundreth part , which he calleth a burthen , and would haue the people eased thereof ; but also to restore vnto thē their lands , their vineyards , their oliue grounds , and their houses which they had taken to pawne . where the centesima vsura , that is , the vsurie of the hundred part , which as it seemeth was permitted by the laws of the persians , as after it was by the laws of the grecians and romans ( among whō it being exacted monthly , was an vsurie of in the hundred ) is plainly condemned . but against this allegation i find three exceptions : the first , that the vsurie which is here condemned , was exacted of the poore ; and they doe not denie , but that vsurie is vnlawfull toward the poore : i answere , that although these borrowers were in want , yet were they not such poore men as these patrones of vsurie imagine : for they had houses , lands , vineyards , and oliue grounds , and in regard thereof were to pay tribute to the king : but now being cast behind hand for the reasons aforesaid , were forced to borrow , and being not able to borrow without a pawne , nor yet without allowance of vsurie , had yeelded in their necessitie not onely to pawne their houses and lands , but also to graunt an vsurie of twelue in the hundred to their creditours . and therefore this place prooueth , that men of wealth ought to lend freely not onely to the poore and base sort of people , but also to men of better place and calling , being in need . the second exception is , that some vnderstand this place not of the creditours taking vsurie for loane , but of the gouernours exacting allowance of their needie brethren for their maintenance . which they prooue , because vsurie was execrable among the iewes : and therefore the centesima or hundreth part here mentioned , was not vsurie , but the hundreth part of their rents and goods which they payd for the stipends of their gouernours . first to their reason i answere : that to so many of the iews as feared god , vsurie was execrable , as i partly obserued before out of leuit. . . but it is the want of the feare of god , which nehemias objecteth vnto the rich men in this place , vers . . who neglecting or forgetting the law of god in this behalfe , had learned the customes of the medes and persians , in requiring vsurie for loane . secondly , as touching the objection it selfe , to the priuat judgement of one or two i oppose the generall and receiued opinion of all the learned besides , who either expound or translate this place , vnderstanding the same with one consent of vsurie . and that this is the true meaning of the place , appeareth both by the complaint of them which were oppressed , ( who borrowing money for the kings tribute , and corne and victuals for their sustenance , were faine to pawne their houses and lands , yea some had bound ouer their children to their creditours ) and also by the remedie prouided by nehemiah , which was , that the creditours should restore their pawnes , and remit the hundreth part of the money , corne , wine , and oyle : for these were the particulars which they had lent , and for the loane whereof they required , vsur as centesimas , that is , vsurie of the hundreth part . thirdly , out of this place the aforesaid author of the english treatise laboureth to prooue the lawfulnesse of vsurie by the example of nehemiah himselfe and his followers , who had lent vpon vsurie to these men ; for so he readeth vers . . for euen i my brethren and my seruants did lend them vpon vsurie money and corne : the word is noshim , of the verbe nashah , which as i haue said before , signifieth either to exact , or to lend with purpose to require or exact againe that which is lent ; and so in this place is interpreted two wayes , either in the sence of free lending ( as the most do read ) wherein nehemiah commendeth his owne example to be followed ; or in the sence of exacting , as tremellius and iunius translate . as if nehemias had said , if your dealing with your brethren were to be allowed , then much more might i and my brethren and seruants exact of them that which is due vnto vs : but that ( as afterwards he sheweth ) he had forborne all the time of his gouernment : for the sence which that authour giueth , is repugnant to the text it selfe . for why should nehemiah bee so angrie with the other wealthie men , if himselfe and his followers , who were to giue them example of charitable dealing , had practised the same thing ? or how could he reprooue them so sharpely , if himselfe were guiltie of the same offence ? or would he alledge his owne practise of vsurie , to persuade them to desist therefrom ? or if hee condemne vsurie in himselfe and his followers , as well as in the rest ( as he doth , if that interpretation were good ) how is vsurie justified by his example ? now i come to those places of scripture wherein vsurie is generally and absolutly condemned , and they are foure . the first is the text which we haue in hand , where , vnto the prophet demaunding who shall sojourne in the lords tabernacle , and who shall rest in the mountaine of his holinesse , he that giueth not his money to vsurie , that is , that lendeth not for gaine . out of which place this syllogisme may bee gathered ; whereunto let euerie vsurer consider how he shall be able to answer before the lord. he that shall inherit the kingdome of heauen doth not put forth his money to vsurie , but thou , ( say i , to the vsurer or him that lendeth for gaine ) dost put forth thy money to vsurie , thou therefore ( vnlesse thou repent ) shalt not inherit the kingdome of heauen , but shalt be cast out of the heauenly ierusalem , and shalt haue thy part in the lake , which burneth with fire and brimstone , where is weeping and wailing and gnashing of teeth : for as ambrose inferreth vpon this place , if therefore he be blessed ( saith he ) that hath not giuen his money to vsury : then no doubt he is accursed who hath put forth his money to vsurie . yea but ( saith the vsurer ) the word here vsed is neshek , which signifieth biting , and therefore so long as i bite no bodie , this conclusion includeth not me . whereunto i answer , that neshek is the generall word whereby all vsurie is signified , and therefore that all lending for gaine is neshek , as i haue manifestly proued before . neither is it called neshek because the lender biteth , but because the money lent vpon vsurie biteth or gnaweth away some part of the borrowers substance , and so he which lendeth causeth his money to bite , as the hebrew words do plainly signifie , deut. , . and therefore consider well whether this distinction of biting & not biting vsurie , grounded vpon the notation of the word ( which indeed distinguisheth not one kind of vsurie from another , as though one did bite and another did not bite , but rather impor●eth that all vsurie is biting ) be so sure a distinction as thou wilt aduenture thy saluation thereupon . the second testimonie is of the wise king salomon , pro. . . he that increaseth or multiplieth his riches by vsurie and increase , gathereth them for him that will be mercifull to the poore : that is , riches gotten by lending vpon vsurie and by taking increase , shall be translated from the couetous vsurer , who is commonly cruel and vnmerciful to the poore , vnto the liberall and bountifull man who will be mercifull to the poore : for the translation of riches threatned , is an euident argument of vnjust possession . from hence therefore all that are addicted to wealth are to be exhorted , that as they desire the continuance of their riches which are so deere vnto them , so they would not gather the same by vsurie . against this testimonie they make three exceptions : the first , that not all vsurie or increase is here condemned , but biting vsurie and multiplied increase . i answer , that all gaine or cleere increase aboue the principall couenanted for , or exacted for loane , is neshek and tarbith here condemned , as i haue proued before . secondly they object , that the prouerbe speaketh of him who lending vpon vsurie to the poore , oppresseth them thereby , for so much the prouerbe doth not obscurely signifie , that goods taken from the poore by couctous vsurers , shall by iust and liberall men be restored vnto them againe . this collection i denie not to be wittie , but i denie it to be sound . for no more can necessarily be gathered hence , but thus much as i sayd , that goods vnjustly gotten by men couetous and vnmercifull , shall be transferred from them , to the liberall and mercifull . to which purpose the holy ghost often speaketh in other places of scripture , as prou. . , the riches of the sinner is laid vp for the just : eccle. . ; vpon the sinner the lord sendeth trouble and molestation to gather and scrape together , that he may giue to the man that is good before him : iob. . , , though the wicked should heape vp siluer as the dust , and prepare raiment as the clay , he may prepare it , but the just shall put it on , and the innocent shall diuide the siluer . the truth of which commination daily experience doth proue , for seldome doe vsurers children thriue or come to good . and that which commonly is sayd , de male quasitis non gaudet tertius haeres , is verified by salomon , eccles. . , . and for as much as vsurours doe not vse to trust the poore but with small summes , out of which ariseth a small increase ; it is not therefore likely that great riches are gathered by vsurie exacted onely of the poore : and therfore the prouerbe seemeth to speake of vsurie required not only of the poore , but also of the richer sort , to whom the greater summes lent , do raise greater gaine . thirdly , they object that the prouerbe speaketh of him whose trade and profession is to seeke gaine by vsurie , and whose great wealth hath no otherwise risen but by vsurie . to which i answer , if to lend vpon vsurie were a thing lawfull , why should not the custome or trade of lending vpon vsurie be lawfull , as well as the custome or trade of seeking gaine by other lawfull contracts . but now say the patrons of vsurie , it is vtterly vnlawfull to make a trade of vsurie . yea caluin plainely affirmeth , that whosoeuer maketh a profession of vsurie , he ought to be excluded from the companie of men , and that he ought not to be suffered in the church of god , for an vsurer is euer a theefe . how then can lending vpon vsurie , though but for once or twice , be lawfull ? for if it were lawfull for once or twice , why not for three or foure times ? and if so oft , why not for fiue or six times ? and if so , why not for ten or twentie , or for so oft as you will ? now if you lay these three exceptions together , you shall perceiue that this patron of vsurie would haue none to be cōdemned by this place , but such as making a trade of exacting great and excessiue vsurie of the poore , do thereby alone gather great wealth : so that there can scarcely be found any so wicked an vsurer , who may not by these exceptions elude and shift off from himselfe this so plaine a testimonie against all vsurie . i proceed to the third testimonie , eze. , which if there were no more , might alone suffice for the condemnation of all vsurie whatsoeuer : for there the holy ghost , vers . , and , describing a just man that shall surely liue , among other markes he reciteth this twice , and hath not giuen forth vpon vsurie , neither hath taken any increase : and againe desciphring a wicked man who should not liue but die the death ; he setteth downe diuerse notes , any one whereof should ( without repentance ) be sufficient for his condemnation : for so he faith , vers . . and , if a just man be get a sonne that is a theefe , or a sheder of bloud , if he do anie one of these things : though hee doe not all these things , but either hath eaten vpon the mountaines , or defiled his neighbors wife , or hath oppressed the poore and needie , or hath spoiled by violence , or hath not restored the pledge , or hath lift vp his eyes vnto the idols , or hath committed abhomination , or hath giuen forth vpon vsurie , or hath taken increase , shall he liue ? he shall not liue , seeing he hath done all these abhominations , he shall die the death , and his bloud shall be vpon him . where we may note that not onely the act of couenanting for gaine in the contract of loane , but the exacting also of an ouerplus or cleare increase , though perhaps without any couenant going before , is condemned . and that it is condemned not onely among other crimes forbidden in the morall law , but also is reckoned among those abhominations : for the cōmitting of any wherof without repentance : the lord denounceth certain death ; asking with indignation , that any man should make a question whether vsurie be a damnable sinne , or whether the vsurer dying in that sinne without repentance should bee saued , that hath ( saith he ) giuen forth vpon vsurie , or hath taken increase , shall he liue ? he shall not liue , he shall die the death , and his bloud shall be vpon him . and lastly , that all vsurie or taking increase is generally forbidden , without limitation of circumstances . whereas therefore the holie ghost setteth downe this proposition , whosoeuer putteth forth his money to vsurie , or taketh increase , shall surely die , meaning thereby eternal death . it is a wonder if the conscience of the vsurer do not from thence assume and conclude thus , but thou lendest forth vpon vsurie , thou takest increase , therefore if thou continuest in this sinne , thou shalt surely die eternally , and thy bloud shall be vpon thee . against this allegation they object , first , that the generall which is here forbidden , is oppression of the poore : of which generall , this is one speciall kind , biting or multiplication : the former of money , the latter of other things . if therefore vsurie be so tempered that it oppresse not the poore , it is not forbidden : much losse , if it relieue him . i aunswere , that to speake properly , nothing is here commaunded or forbidden , but certaine notes are recited both of the just man who is to be saued , from the fift verse to the tenth : and also of a wicked man who should not liue but die , from the tenth verse to the fourteenth : and that among the notes of the just man , abstinence from oppression , is not set downe as a generall including other specials , but as a distinct note : or if it were set downe as the genus of vsurie , what other thing could be concluded thence , but that all vsurie is oppression . now in the catalogue of those markes whereby a wicked man is deciphred , betwixt oppression of the poore and vsury , idolatrie is placed : which is a sufficient argument that vsurie is not here set downe as a species of oppression of the poore and needie before specified ; howbeit this is to be acknowledged , that vsurie so often as it is exercised towards the poore , is an oppression of them . but if you desire to know the true genus of vsurie , you may say it is theft : for vsurie is the lenders theft , which if it be exercised towards the poore and needie , is also oppression and robberie . secondly , they object that in this place of ezekiell , the retaining of the pledge is as well cōdemned , as the taking of vsury : but the retaining of a pledge is somtimes lawful , therfore also vsurie . i answer , that by the same reasō other malefactors might defend their robberie & idolatry , and such other abhominations , some whereof are here inter●erted betwixt the detaining of a pledge & taking vsury . but hereby you may perceiue the strange dealing of these men : for whereas among nine or ten notes one onely is found which is not simply euill , namely the retaining of a pledge ; hence they will conclude that there is the same reason of taking vsurie , and of keeping a pledge . why do they not rather gather seeing vsurie is reckoned among eight or nine other notes , which be of things simply euill and abhominable , that vsurie in like sort is simply euill and abhominable ? and that is ambrose his collection , vide , saith he , quemodo foeneratorem cum idololatra copulauit , quasi crimen equaret , see how he hath coupled the vsurer with the idolater , as though hee would haue vsurie esteemed an equall crime with idolatrie . there remaineth the last testimonie , ezech. , against which no such exceptions can be taken . for among other abhominations , for which the lord threatneth destruction against ierusalem , this is reckoned , verse , thou hast taken neshek , vetarbith , vsurie and increase : from whence we may plainely gather , that seeing vsurie is called an abhomination , and is reckoned among things not only simply euill , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as basill obserueth , the most outragious transgressions of the morall law , that it also is of the like nature ; and that it is such a grieuous sinne as that it pulleth downe the wrath of god , not onely vpon the vsurer himselfe , but also against the country wherein he liueth . and here we are to obserue that the taking of vsurie and increase is so condemned for such an abhomination as i haue said , as that no such exception can with anie shew of reason be objected against this place as against the former : for here is no mention either of the poore , as though it were committed against them alone , or of the detaining of a pledge as though vsurie were to be matched therewith , for it is matched with murther , idolatrie , incest , and other such abhominations , neither that it is in this place so subjected to oppression as a species thereof , but generally and simply it is condemned as a grieuous abhomination , whereby the vsurer prouoketh the vengeance of god not onely against himselfe , but also against the societie wherein he doth liue . and thus we see all vsurie or lending for gaine , by diuerse testimonies of scripture to be plainely and manifestly condemned . of which doctrine the couetous worldlings are apt to make this vse , if it be so that we may not by the word of god lend vpon vsurie , then surely we will not lend at all . answer , it is a greater sinne not to lend at all to a man who is in great need , than to lend vnto him vpon vsurie : euen as it were a greater offence altogether to denie food to him that is almost famished , than to sell it vnto him at an vnreasonable rate . and therefore manie commonweales do tollerate such vsurie as is not immoderat , for the good both of the borrower and also of the lender : of the borrower , because his necessitie manie times is such , that it is farre better for him to borrow vpon vsurie , than not to borrow at all : of the lender , because to lend vpon moderat vsurie to them that must needs borrow , is a lesse sinne than not to lend at all . but as the afore cited places condemne the negatiue , and forbid lending for gain , so there are diuerse manifest testimonies of scripture injoyning the affirmatiue , and commaunding vs to lend freely . and therefore as we are to abstaine from vsurie because god forbiddeth it , so must we practise free loane because god commaundeth it . these places because they are so manie euidences against vsurie , i will the rather recite : and first , that in deut. , where the lord hauing prouided by law , that in the seuenth yeare no debt should be demaunded ; and foreseeing that hereby the couetous would take occasion when the seuenth yeare should draw neere , to refuse to lend to them that were in need ; therefore vers . . and . the lord straitly chargeth them not only at other times to lend freely to their needie brother , but euen then also when the seuenth yeare was at hand . his words are these , if any one of thy brethren with thee be poore and needie within any of thy gates in thy land which the lord thy god giueth thee , thou shalt not harden thine heart , nor shut thine hand from thy poore brother , but thou shalt liberally open thine hand vnto him , and thou shalt in lending lend , that is , freely lend him sufficient for his need which he hath . beware that there be not a wicked thought in thine heart , to say , the seuenth yeare , the yeare of freedome ( wherein debts were not to be required ) is at hand ; nor that thine eie be euill towards thy needie brother , so that thou wilt not giue vnto him , and so he crie vnto the lord against thee , and it be sinne vnto thee . thou shalt freely giue vnto him , and let not thine heart be euill when thou giuest vnto him ; for because of this the lord thy god shall blesse thee in all thy workes , and in all that thou puttest thine hand to . in which words the lord not onely commandeth them straightly , to lend freely to their brethren being in need , not onely at other times , but euen immediatly before the yeare of remission wherein no debts were to be demaunded : but also vseth two effectuall reasons to persuade them to the voluntary and cheerefull performance of this dutie . the former , because if they should refuse to lend to their brother in his need , it should be a sinne vnto them , and good reason : for we are not absolut lords of that which we haue , but onely the lords stewards , who must one day giue an account of our stewardship , and therefore we are bound in conscience so to imploy those goods which hee hath committed to our trust , as he appointeth . and therfore seeing the lord commaundeth those which be of ability , as his stewards to lend to them that are in need , it is a sinne vnto them if they shall refuse to lend freely vnto them . the second reason to persuade men cheerfully to lend to them which are in need , is the gracious promise of god : for because of this , the lord thy god shall blesse thee in all thy workes , &c. now if this promise with some others in the word of god doe not preuaile with vs in this behalfe , we shall bewray notable infidelitie . if a poore man bring vnto thee a rich man to be his suretie , thou wilt not feare to lend vnto him : but when the lord becommeth a poore mans suretie , nay promiseth himselfe to be thy paymaister and to make thee full recompence , thou wilt not take his word ; no not his written word , prou. . , he that dealeth graciously with the poore , whether it bee by free giuing or free lending , lendeth vnto the lord , and the lord will recompence him that which he hath giuen . but lest any should alledge , though falsly , that this is a judiciall law , and therfore bindeth not them : i will therfore produce two testimonies out of the gospell of our sauiour christ. the former , mat. . , giue to him that asketh , and from him that would borrow of thee turne not away . what then ( will you say ) is euerie one bound to lend to euerie one that asketh ? i answer , respect is to be had of thine abilitie , and of his necessitie , and also ( if it be not a case of vrgent and present necessitie ) of his honestie : if his necessitie vrge him to borrow , and thine estate enable thee to lend , thou art bound to lend vnto him , especially if his honestie deserue to be respected . the other testimonie is luke . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lend , looking for nothing thence : which words though they be diuersly read and expounded , yet in euerie sence they commaund the dutie of free lending . the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admitteth diuerse significations , as first to bring into despaire ; according to which sence thus much is insinuated , that those which refuse to lend vnto men in their need , cause them to despaire . but this sence is not incident vnto this place , vnlesse we read as indeed the syriacke interpreter doth , insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lend causing no man to despaire . for they that go on borrowing they go on sorrowing , and when others will not lend when they must needs borrow , they are out of heart and do as it were sinke vnder the burden of their want . when as therfore thy brother commeth to borrow of thee for the supply of his want , turne not thy face from him , neither harden thy hart towards him , nor shut thine hand from him , but when his hand doth shake , stay him and hold him vp , suffer him not to sinke vnder his necessitie . secondly , it signifieth to despaire , or to be out of hope . in which sence our sauiours words may thus be expounded , lend , nothing despairing of recompence : as if he should haue said , let not distrust or despaire conceiued at thy neighbours want , keepe thee from lending , as though thou shouldest be a looser by thy loane , but lend him freely for the supply of his want , though he be not likely either to repay the principall , or to doe thee as good a turne . for your reward , saith our sauiour christ , shall be great , god himselfe will be your pay master : as elsewhere he hath promised . thirdly , it signifieth aliunde sperare , to hope from anie thing : as if hee had said , looking for nothing thence , that is , either from your courtesie of lending , or of the thing that is lent : from or by reason of your courtesie of lending , looke for nothing ; that is , for no profit or benefit of your owne . in lending , respect not your owne good or profit , but the benefit of the borrower . which generall sence is very fit & apt , including in it these two particulers , of either whereof some do vnderstand this place , that is , either of the like good turne , or of vsurie . . of the like good turne , as if our sauior had said , lend where you do not looke to borrow or to receiue the like benefit , either because they are vnable or vnthankfull ; not that it is vnlawfull to lend where a man may looke to borrow or to receiue the like courtesie : but our sauiour would not haue vs rest there , for sinners will lend to sinners to receiue the like ; but his meaning is , that we should not onely lend to our friend and such as are both willing and able to make vs recompence , but also to others who are either vnwilling or vnable to shew the like courtesie to vs. and thus zanchius expoundeth this place , conferring it with the like in the fourteenth chapter of the same gospell , when thou makest a dinner or supper call not thy friends , nor thy brethren and kinsmen , nor thy rich neighbours , lest they also bid thee againe , and a recompence bee made thee : but when thou makest a feast call the poore , the maimed , the lame , and the blind , and thou shalt bee blessed , because they cannot recompence thee : for thou shalt be recompenced at the resurrection of the just . not that it is simply vnlawfull for a man to inuite his friends and rich neighbours , but that of the two sorts , the poore are the rather to be inuited ; for the other is but an act of common ciuilitie● , but this is a worke of christian charitie , which shall not want his reward . secondly , it is expounded of vsurie , which is the most vsuall interpretation of this place , as if our sauiour had said , lend , looking for no gaine from thence , as henry stephen also in his marginall notes translateth , nihil inde lucri 〈◊〉 antes , hoping for no gaine thence . yea zanchius sometimes so readeth , but with this addition , scil . ob officium mutuation is , hoping for nothing thence that is for the dutie of lending . and in this sence all authors almost that haue in former times written against vsury , vnderstand this place : for according to this ( which as i said is the most common ) interpretation , all vsurie , whether it be actuall or mentall , is by these words most plainely condemned : and whereas some of latter times ( as you shall heare ) vnderstand this nothing of the principall , others affirme , that you might as well put out the word lend , and say giue , because the contract of lending presupposeth both in the lender an intent of alienating the principall but for a time , and in the borrower a couenant , to restore after a time the principall . lastly , it is expounded as i said , of the principall or the thing lent : and then the sence must be this , lend , looking for nothing thereof againe . as if he should haue said ; lend not only to such as from whom you may hope by reason of their abilitie or such securitie as they shall giue you , to receiue your owne againe ; but also to such , as by reason of their want you cannot hope to receiue the principall againe . and this by the context it selfe doth seeme to haue beene the meaning of our sauiour chirst in this place : for ( sayth he ) in the former verses , if you loue them that loue you , and doe good to them that doe good to you , and lend to them of whom you hope to receiue , viz. that which you haue lent , what thank shall you haue ? for euen sinners and such as are meere natural men , void of the grace of god , doe loue them of whom they are loued , and doe good to those that doe good to them , and lend to such as themselues , that they may receiue as much againe : but you ( sayth our sauiour ) loue not onely your friends , as sinners doe , but also your enemies , and doe good to those of whom you looke for no good , and lend not onely to them of whom you hope to receiue your owne againe ( for so much sinners are readie to doe one to another ) but also to those of whom you can haue no hope to receiue your owne againe . so that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . . is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vers . . and therefore our sauiour christ requireth an higher degree of loue , than abstinence from vsurie : for he would haue vs to lend not onely without hope of gaine , but also if need require , without hope of recouering the principall . and ( which is duly to be obserued ) he giueth this testimonie to the very sinners of his time , that they would lend to sinners , that they might receiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ so much againe . for as i haue shewed before , when wee lend by mutuation , we doe not looke to receiue the same particular againe , as in commodation ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , so much as is equiualent thereunto . whereof we may necessarily inferre , that those which will not lend to receiue so much againe , but more , are worse than the very sinners among the iewes . and therefore that which our sauiour vttered concerning the pharisies , may well be said of those sinners in respect of vs : vnlesse our righteousnesse exceed the righteousnesse of these sinners of whom our sauiour speaketh , we shall neuer enter into the kingdome of heauen : but if our righteousnesse be exceeded by them , how shall wee escape the condemnation that is to come ? against this testimonie alledged out of luk. , i find three exceptions made by one and the same authour . they say this place maketh nothing against vsurie , first because christ speaketh not of negotiation and gainefull contracts , such as vsurie is , but of the relieuing of the po●e , as appeareth vers . . answ. if our sauiour doe not in expresse words forbid vsurie , as he doth , if the words are so to be read , lend looking for no gaine ; yet he doth by consequent forbid it : first , in that he commaundeth free lending : secondly , in that he giueth testimonie to the very sinners , that they would lend to receiue their owne againe . and therefore sayth , it is not a thing thanks-worthie before god , if men will no otherwise lend , but to receiue as much againe . thirdly , in that he would haue vs lend without expectation of the principall it selfe , or any part thereof : and therefore if our neighbour is to be holpen ( as beza sayth ) without regard of recouering the stocke , much more are all vsurious contracts forbidden . neither doth our sauiour christ speake onely of relieuing the poore , but also of ciuile lending , wherein a man looketh to receiue his owne againe : for we may not so vnderstand our sauior christ , as though he did forbid men to loue their louers , or to do good to those that haue deserued well at their hands , or to lend to such of their friends and acquaintance , as will restore what they haue borrowed ; for they that will not do thus much , are worse than the very sinners of whom our sauiour speaketh : but he requireth a higher degree of christian loue in those that be his followers , viz. to loue not only those that loue vs , but also them that hate vs ; to doe good not only to those that do● good to vs , but also to them that deserue ill at our hands ; to lend not only to those who will repay , but also to such , as of whom we cannot hope to receiue that which we lent : so that our sauiour christ requireth both , as in a copulatiue sentence ( the notes whereof be , not onely , but also ) but commendeth the latter especially vnto vs. for whereas lending proceedeth from one of these three fountaines , as zanchius also hath obserued , namely , either from couetousnesse , when men by lending seeke their owne gaine , as vsurers doe vse to lend ; or from naturall courtesie and ciuilitie , when men lending freely to gratifie their friends , intend to require their owne againe , as ciuile honest men ( whom notwithstanding our sauiour christ calleth sinners ) were wont to lend ; or from christian charitie for the lords sake , as true christians are willing to lend : our sauiour christ is so far from allowing the first , that he would not haue christians to rest in the second . and whereas men doe chuse rather to lend after the ciuile manner , vpon securitie to receiue the principall , rather than after the christian manner for charitie sake , not taking so much care for our principall , as to help our christian brother , because the former seemeth to stand rather with their profit , our sauiour christ therefore euen in this respect also preferreth the latter . for if men will lend onely vpon securitie to receiue their principall , what thankes haue they , sayth our sauiour , or as matthew reporteth , what reward haue they ? for sinners will so lend , to receiue recompence from men by the repayment of the principall . but they that are readie to lend for the lords sake in christian charitie towards their neighbour to supply his want , though they haue no hope to receiue their principall at the borrowers hand , their reward shall be great , and in stead of recompence at the borrowers hand , they shall receiue plentifull recompence from the lord. secondly they object , that what our sauiour christ commaundeth , he commaundeth to be performed towards an enemie , but i am not bound to lend to mine enemie , vnlesse he be oppressed with want : therefore this commaundement enioyneth this dutie of free lending onely towards such as be oppressed with want . i graunt , that we are not bound to lend to any but to such as be in want . but if i be bound to lend freely to mine enemie , being oppressed with want , or to an vngodly man in his extreame need , for that also may be gathered out of this place ; how much more am i bound to lend freely to one , that being not an enemie , is also of the houshold of faith ? but the former they themselues confesse , and reason prooueth it . for if i ought to help and relieue the oxe or asse of mine enemie failing vnder his burden , how much more am i bound to helpe and succour himselfe , failing and fainting vnder the burden of his want ? see rom. . . & prou. . . thirdly they alledge , that our sauiour christ doth not forbid expectation of gaine , but of the principall it selfe : for vers . . he teacheth that one sinner wil lend to another , that he may receiue so much as he lent . and therefore that they which will approoue their pietie , must lend , though they bee not like to receiue any thing againe . i answere , if men ought to lend without prouiding for their indemnitie in receiuing the principall , if so their brothers need require ; much more ought they to lend without requiring an ouerplus ouer and aboue the principall . and againe , if sinners be content to lend without gaine , so they may haue their owne againe ; what shall we thinke of those who will not lend to receiue so much as they lent , vnlesse they may receiue more ? and lastly , if our sauiour christ allowed of vsurie , he would acknowledge , that the lender should doe an act worthy of great thanks , if he would lend freely , though vpon couenant to receiue his owne againe : for he that should lend an hundred pounds ; should besides the supplying of his neighbours want , do him as great a pleasure , as if he gaue him ten pounds out of his purse : but when as he sayth , if you lend to them of whom you hope to receiue that which you lent , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; what thank shal you haue ? he euidently sheweth himselfe to be so farre from allowing vsurie , that he would not haue men to rest in ciuile lending . but the lord acknowledgeth no further benefit done by lending , than the supply of the borrowers want , and signifieth , that he which lendeth in assured hope to receiue his owne , hath full recompence made him by the borrower , when he restoreth the principall in the full value thereof ; whereas they which lend without hope of receiuing the principall at the borrowers hands , shall receiue a great reward at the hands of god. and thus haue we heard out of the written word of god , what is his both reuealed will and also judgement concerning vsurie . his will , both in that hee straightly commaundeth free loane , and also seuerely forbiddeth lending for gaine . his judgement , not onely in that he censureth vsurie as a fearefull sinne , and calleth it an abhomination , but also in that accordingly hee threateneth his fearefull judgements , both temporall against the vsurer himselfe , and that which is more , against the countrey wherein it is commited ; and also spirituall , asking with indignation , whether an vsurer should liue ? & plainly affirming that he shall surely die , moriendo morietur . now the will of god is the rule of justice , and whatsoeuer hee willeth , it is therefore good and just because he willeth it ; and consequently , simple and absolute obedience must be performed thereunto , whatsoeuer arguments , impediments , or inconueniences can be pretended to the contrarie . and therefore though no other reason could be giuen why men should lend freely and not for gaine , yet this alone were sufficient , because god would haue vs lend freely , and not for gaine . it ought to haue beene argument sufficient to our first parents to restraine them from the forbidden fruit , that god had forbidden it ; though they had other reasons to induce them to eat thereof . and as in that case , so in this , it is sinne and folly to enter into disputation against the word of god , according vnto which we shall be judged in the last day . but as by the written word of god the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or vnlawfulnesse of vsurie is sufficiently prooued , so also by other euident arguments and testimonies it may be conuicted to be sinfull both in it selfe and in the judgements of all those who haue liued in former ages . whereupon it will also follow , that the vsurer sinneth not onely against the law of god , but also against the light and law of nature . and thus he sinneth against his neighbour . god. himselfe . against his neighbour . for whereas there are two duties especially to bee practised towards our neighbour , that is to say , iustice and charitie ; justice , to giue euery man his owne ; and charitie , not to seeke our owne but other mens profit ; justice , to do no man wrong , charitie , to do good to all : vsurie offendeth against both , as being both vnjust and vncharitable . which copulation is duly to be marked . for whereas some alledge , that vsury is not against charitie , when neither the lender nor borrower is hurt thereby ; it shall hereby appeare , that if at any time it may seeme not to bee opposed to charitie as an hurtfull thing , yet is it alwaies opposed as an vnjust and vnequall thing . for first , the generall law both of justice & charitie is this , as you would that men should doe to you , so doe you to them likewise . but when you haue need to borrow , you would that men should lend you freely , and not impose vsurie vpon you : therefore in like case , when others would borrow of you in their necessity , you ought to lend them freely , and not impose vsurie vpon them . but against this argument diuerse things are objected : first , by this reason ( say they ) no man ought to let his horse or house for hire , or to sell his ware for an equall price . for who would not rather borrow things to vse freely , than to take them vpon hire ? and who would buy ware , if he might haue it giuen him ? i answere , not euery thing which we would that men should doe to vs , are we to doe to them ; but that which in equitie and with good conscience we desire to be done to vs : otherwise , he which desireth to be slaine , might lawfully kill others . but by commodation , a man cannot desire in equitie and with a good conscience to borrow freely that which is lettable , nor by free donation to receiue that which is saleable , vnlesse it be of some speciall friend , or of some that looketh for as good a turne at our hands , or in case of present or vrgent necessitie : for that were to desire another mans losse , without making of recompence . but he which hath need to borrow by mutuation , may in equitie and with a good conscience desire to borrow freely of him that is able to lend , because he doth not onely purpose yea couenant to make full recompence , by restoring the full value of that which he borroweth ( for so much is implied in the very contract of mutuation ) but also if he be an honest man , will be as willing to gratifie his creditor wherein he lawfully may , as now he desireth to be holpen by him . . againe , some who exercise moderat vsurie , alledge for the justifying of themselues , that if they had occasion to borrow , they would be willing to borrow vpon vsurie , after eight or ten in the hundred . yea , they would thinke themselues beholding to such an one as would lend vnto them after that rate . and therefore they doe as they would be done vnto in the like case . i answer first , that no man ought to desire to borrow , but for need : and therefore , what men which do not borrow for need , may desire , it is not materiall . and secondly , that no man which borroweth for his need , is willing simply or with an entire will to borrow vpon vsurie , but vpon a conditionall necessitie , for auoiding a greater mischiefe . as he which casteth his goods into the sea to lighten the ship in a dangerous tempest , is simply vnwilling to cast away his goods ; and yet is willing so to doe , vpon a conditionall necessitie to saue his life . and as he which falling among theeues , giueth them his purse , being forced thereto by a conditionall necessitie , viz. if he will saue his life , being simply vnwilling to forgoe his money : so he which in his necessitie yeeldeth to pay vsurie , doth it ( as the poet speaketh ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , willingly , for auoiding a greater inconuenience , but simply against his will. for that which a man doth not integra voluntate , with an entire will , he doth inuitus , against his will , say the lawyers . which alwaies happeneth in these mixt actions , wherein the agent is ( as the philosopher sayth ) to be esteemed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , not willing . when as therefore they object , volenti non fit iniuria , wrong is not done to him that is willing : i answere , that neither is the borrower simply willing , neither is that axiome generally true ; for then ioseph had not sinned against his mistresse , if he had graunted her desire , neither had sauls armour bearer beene worthie of blame , if at sauls owne request he had killed him , being the annointed of the lord. but ioseph confesseth , that he should haue sinned fearefully , if he had yeelded to her desire : and dauid putteth to death that pickthanke , who had ( as he said ) at sauls owne entreatie slaine him . and therefore , seeing vsurie is as well forbidden in the scriptures , as murther or adulterie , it is not the borrowers entreatie that can make it lawfull . yea but say they , the borrower is willing , he seekes to me , he intreates me , yea & of his owne accord he offers me vsurie . i answer , and yet is he not simply willing thereto , but his necessity for auoiding a greater inconuenience , maketh him seeme willing to that whereunto he is simply vnwilling : for doth not the mariner in the tempest vse all expedition with earnestnesse to cast out his goods , as though he earnestly desired to be rid of them , and yet is indeed vnwilling to be depriued of them ? doth not the partie which is fallen among theeues and is afraid of his life , earnestly intreat them to take his goods , and readily giue his purse and what else he hath , so they will spare his life ; and yet simply is vnwilling to loose his money if otherwise he could chuse ? or if that example mislike the vsurer , suppose a man in extremitie of hunger comming to another to buy bread , who meaning ( as the vsurer commonly doth ) to take aduantage by his neighbours want , seemeeth vnwilling to sell him any food : will not this party in his extremitie offer the other twelue pence for that which is not worth two pence , and intreat him that he would take his money , and perhaps tell him that in so doing he shall saue his life ? and yet no man is simply willing to giue twelue pence for that which is worth but two pence , or if he were , his desire would not excuse the receiuer . it is euident therefore that the vsurer breaketh the generall law of justice and charitie , in doing to others as he would not that others should do to him , and also in taking another mans goods without the others mans good will. but i will shew you seuerally , first , that vsurie is vnjust : and secondly , that it is vncharitable . all illiberall contracts are vnjust , wherein commutatiue justice is not obserued ; and commutatiue justice is not obserued where is not equality kept of the things committed , whether the commutation be of the things themselues for recompence , or of the vse onely for hire . now that there may be equality , allowance is to be made of the necessary cost , hazard and labour which appertaine thereto , for all these are valuable : as for example . a merchant trauelling beyond seas , buyeth commodities there at an easie rate , which hauing transported into his owne countrey , he may with a good conscience sell so much dearer , according to the proportion of his necessarie labour , cost , and hazard . and where none of these considerations are , there ought to be no gaine : or if there bee , there is inequalitie , and so vnjustice . but you will say : what if a man sustaine losse , is not allowance to be made thereof ? if any man hath bene the effectuall cause of that losse , he and no other is to make recompence : but if losse be sustained by the hand of god , we must beare it as a crosse which the lord hath laid vpon vs , and not presume to lay it vpon any other mans shoulders who hath not bene the effectuall cause of our losse . but now ( say i ) vsurie is an illiberall contract , and although it be in truth no other contract but lending for gaine , yet it putteth on the habit of letting , exchange , partnership , and is not onely an vncharitable lending , as shall be shewed , but also an vnjust letting , an vnequall exchange ; and an vnconscionable partnership . and first , it is a most wicked and vnjust kind of letting , agreeing with true letting in nothing else but in taking an ouerplus : for first as i haue shewed heretofore , location is of such things as are not spent in the vse , but haue a fruitfull vse in themselues which may be valued apart from the propertie and dominion : and therefore he which letteth any thing , he alienateth the vse for an equall price , retaining to himselfe the property . but vsurie is of such things as are spent in the vse , and are lent to bee spent , neither haue they anie fruitfull vse in themselues which may be valued apart from the propertie , because they be spent in the vse ; and therefore hee which putteth forth vpon vsurie alienateth not onely the vse but the propertie also , from which , as it is the subject of mutuation or vsurie , the vse cannot be seuered . as for example , if i let an house or a peece of ground , &c. i let the fruitfull vse which is in themselues naturally , retaining still the propertie to my selfe : but he which putteth forth money , or meat , or any thing else that is spent in the vse , he cannot let the fruitfull vse of them , or value it apart from the property , for there is no such fruitfull vse in them that can bee valued apart , and therefore with the vse if he lend them to be spent , he must needs alienat the propertie also . for the vse of money and victuals and such like things ( as they are the subject of mutuation ) is the spending and distraction of them ; & if any fruit or profit be raised by the distractiō of them , it is to be ascribed to the industrie and skill of him that doth imploy them ; and consequently the gaine , if there be any , of right belongeth to him , who being now the owner thereof ( for as i sayd , in mutuation the propertie is transferred to the borrower ) bestoweth his skill and industrie to raise a profit out of that which is his owne . secondly , in location the letter alienating the vse only and not the propertie , is to receiue againe the selfe same particular , after it hath bene vsed of the hirer , being for the most part impaired in the vse , in respect whereof there is a second reason of demaunding and taking the hire . but in vsurie , the lender alienating not onely the vse but the propertie also , couenanteth to receiue againe not the selfe same particuler impaired in the vse , but the full value thereof in the same kind , without any impairing or diminution of the principall , and therefore in vsurie there is no such reason of an ouerplus , as in location . thirdly , in location the letter as he retaineth the propertie of that which is let , so he also beareth the hazard thereof . in so much that if it miscarie without the hirers default , it miscarieth to the letter , and not to him : for he is onely to pay the hire , exod. . , in respect whereof there is a third reason of the hire demaunded , as being in part the price of the hazard . but in vsurie the lender as he alienateth the propertie with the vse , so also with the propertie he transferreth the hazard to the borrower : in so much that if the principall , or any part thereof miscary , it miscaries to the borrower , it is safe to the lender , by the verie contract of mutuation . now it is a principle in the law , vbi periculum , ibi lucrum collocandum est , to whom the hazard belongeth , to him appertaineth the gaine : and that no man ought to reape gaine by that whereof he beareth not the hazard : and againe , that there is no gaine allowable by law , which hath no hazard joyned with it . lastly , the letter many times is at charge about such things as he doth let , as in repairing of houses , in keeping of houses , &c. which may be a fourth reason of demāding hire : but there is no such respect in vsurie . nay the vsurer hauing transferred the propertie of that which is lent , to the borrower , & with the propertie the labor which is to be imployed , the hazard which is to be sustained , the cost which is to be borne for the raising of any commoditie by the imployment of the money ; notwithstanding , he would haue the money to be thought his , in respect of the gain , though the borrowers in respect of the losse . now if you lay these things together , you shall in part perceiue how vnjust & vnconscionable a gaine vsurie is , euen then when the borrower seeketh to be a gainer by the imploimēt of that which he hath borrowed . . in that the vsurer letteth that which is not lettable , & requireth an hire for the fruitful vse of that which hath in it self no fruitful vse , but is spent in the vse ; and therefore being not valuable by it selfe , ought not to bee paid for by it selfe , as it is , when in respect thereof an hire is required ouer and aboue the principall . secondly , in that hee requireth gaine or hire for another mans industrie and skill , hazard and charge imployed about that which now is not the vsurers , but the other mans which vseth his skill and paines , and beareth the hazard and cost about it ; the vsurer in the meane time hauing nothing to do with the money , hauing transferred the propertie thereof to the borrower , neither yet bearing the hazard or charge , or being at the paines of the imployment of the money . but against this argument , diuerse things are objected . first , they say money is not spent in the vse . i answer , it is spent to the borrower so soone as hee hath vsed it , though the substance thereof remaine in other mens hands : and it is lent to be spent . for therefore the borrower is bound by the contract of mutuation to restore not the same particuler ( for that is to be spent and gone ) but so much : and it is all one to the vsurer , not onely by the contract of vsurie , but of mutuation , whether the principall be kept , or spent , or lost , or imployed to aduantage , the borrower being bound alike , whatsoeuer becommeth of that particuler , to restore the full value of the principall . it is nothing to the lender how the money lent be vsed , for the time of the loane , so that the principall bee restored in due time . . yea but although the money itselfe remaine not to the borrower after he hath vsed it , yet it remaineth in the equiualent , that is , in some commoditie or ware which hath bene bought therewith , by vttering whereof , some gaine may be raised . i answer , first , that it is all one to the vsurer by the verie contract of vsurie , whether i giue the money borrowed , or loose it , or mispend it , or pay a debt with it , or buy a commoditie with it ; and if i buy a commoditie , whether it be such as is to be spent in necessarie vses , as victuals and such like , or whether it be to remaine with me , or be a ware which i would sell to others . and likewise the vse of money is one and the same , viz. the distraction or spending of it : for whatsoeuer i doe with the money , and howsoeuer i vse it , whether to my losse or gaine , i am by the very contract of vsurie bound to restore the principall with the vsurie , and therefore these are but friuolous pretences . but suppose i buy a commoditie which i meane to sell for gaine : first , i imploy my skill and industrie according to my trade , for the following whereof i am at charge ; i onely beare the hazard of the bargaine , which many times falleth to my losse ; and lastly , the commoditie which i sell is mine owne , and therefore the gaine as well as the losse , if there be any , belongeth of right to my selfe and no man else . but as i said , whether i gaine or lose by the imployment of the money , i am bound alike by the contract of vsury to pay the principall with the increase , and therefore my gaine , is no more the cause of his gaine ( though that be pretended ) than my losse , because in both hee gaineth alike . . obiection . but although money it selfe hath no fruitfull vse , yet as salomon saith , money answereth all things , and therefore with money i may buy that which hath a fruitfull vse , as namely cattell , house , or lands , &c. and what reason can be giuen why i may not as well let my hundred pounds in money , as my hundred pounds worth of cattell , houses or lands , which i buy with my money ? answer . your money cannot bee let for the reasons aforesayd , and being lent it is the borrowers , who bearing the hazard of it besides his paines and charges , is to reape the gaine thereof : but cattell , house and lands , may be let , they haue a fruitfull vse which is valuable , they remaine yours notwithstanding they be let , and the hazard of them appertaines to you . . suppose a man of better estate than my selfe , borroweth of me an hundred pounds , and therewith buyeth lands , and out of his land receiueth the fruits or rent thereof . what reason is there that he should receiue a rent for the land bought with my money , and i in the meane time haue none allowance for my money ? i answer , in such a case thou needest not lend , or if thou doest , thou mayest lend thy money vpon this condition , that so much land as is bought therewith shall be morgaged vnto thee , that so the bargaine may be thine , and the rent thereof paid to thee , vntill thou receiue thy principall . but you will say ? might i not as well lend my money for gaine ? i answer , no : for if he besides the charges do also beare the hazard of the land which hee hath bought and is his owne , it is good reason that he should haue the fruits thereof . and what reason is it that when he which beareth all the charge and hazard , receiueth scarce fiue pounds a yeare , he should allow thee ten ? but if thou takest the bargaine into thine hands , the fruit that riseth , is of thine owne ; and as thou bearest the hazard , either in respect of the title , or in regard of some common calamitie , so is it good reason thou sholdest haue the profit thereof . as for the other , he sustainenth no disaduantage : for by this means he may be assured of the land which he desireth , when he can procure the money : and if he neuer procure the money , it is no reason he should euer haue the lands . . againe , whereas i said that money being lent is the borrowers , both in respect of the propertie , and also of the hazard , and therefore the profit thereof belongeth to the borrower and not to the lender , who hath transferred from himselfe both the propertie and the hazard for a time ; the vsurer demaundeth , what reason is there ( saith he ) that i should lend my money , and by lending make it another mans , without recompence ? i answer , if you do but lend your money , the borrower is bound by the very contract of loane to make you recompence by restoring the principall in the full value thereof . yea , but why should i make that which is mine another mans , and transferre the dominion and propertie from my selfe to another , if i may not require some gaine therefore ? i answer , because the lord himselfe hath so straightly commaunded thee who art of abilitie , to lend freely to thy brother being in need , as that if thou refusest to lend vnto him , it is sinne vnto thee . and secondly , because he hath most straightly forbidden all lending for gaine , and condemneth it as an abhomination , which whosoeuer committeth he shall not liue , but die an euerlasting death . and thirdly , because the patrons of vsurie themselues do confesse , that for the dutie or curtesie it selfe of lending , that is , of making that which is mine to be thine for a time , no gaine ought to be required , or if there be , it is damnable vsurie . whereupon i inferre another consequent , that if thou mayest not require gaine for the act of lending it selfe , whereby thou makest that which is thine to be another mans for the time , because the lord forbiddeth it , and the patrons of vsurie confesse so much ; then canst thou not require a gaine , much lesse a certaine gaine , not onely out of the profit which hee may perhaps reape of the money which now is his , and whereof besides his skill , industrie and charge , hee alone doth beare the hazard , but also out of his losse . thus therefore it appeareth that vsurie is a very vnjust letting . . it is also a very vnequall exchange , when for an hundred pounds deliuered , an hundred and ten pounds is required . why , but by this reason , you will say , you condemne all gaine , and negotiation for gaine . may not the merchant lawfully for his wares bought in another countrey for one hundred pounds , require one hundred and ten here ? i answer as before , that there are three considerations , viz. of necessarie cost , industrie , and hazard ; for all or any whereof , a proportionable gaine may bee allowed , but where none of those are found , there ought to be no gaine : consider then whether any of these are to be found in vsurie or not : doth the vsurer therefore take any paines for the gaine which he requireth by vsurie ? nothing lesse . vsurie is a gainefull idlenesse , whereby men do eat of the sweat of other mens browes . for whether they eat or drinke , sleepe or wake , worke or play , their gaine by vsurie commeth in alike . is he at any cost for the getting of this gaine ? not of an halfepenie . doth hee beare any hazard ? it is no part of his meaning . he requireth a couenant of the borrower for the payment both of the principall and also of the vsurie , at a certaine time ; and for the performance of that couenant , before he will lend his money he will be sure of so much securitie as himselfe thinketh to be sufficient , whether it be by bonds or statutes , by pawnes or sureties : so that if the principall or any part thereof be lost , it is lost to the borrower , but it is safe to the vsurer , by the very contract of vsurie , ratified by other securities . what then is the reason of this excesse or inequalitie in the contract of vsurie , that for an hundred pounds , one hundred and ten pounds of the like mony should be required ? forsooth , saith one , this gaine i require for the forbearance of my money ? why , but say i , if thou lendest thy money for a time , thou must needs forbeare it for the time of the loane . and if thou must lend it freely and take no gaine for the courtesie of lending , thou must also forbeare it freely , and take no gaine for the courtesie of forbearing for the time of the loane . yea but i forbeare it to my hinderance , and therefore so much as i am hindered , i may lawfully require by way of interest . hinderance i confesse is to be recompenced by him who is the effectuall cause thereof , and interest i haue shewed before to be lawfull : and therefore if the borrower through his default bee the effectuall cause of the lenders losse , the lender may with a good conscience require interest , and thereby prouide for his owne indemnitie . but indeed the borrower , vnlesse hee forced the creditor to lend , is not the effectuall cause of the creditors losse , vntill he hath made delay . neither is the creditor after delay to demaund interest , vnlesse by the delay he incurre some losse , or sustaine hinderance of some lawfull and certaine gaine . we confesse ( say they ) that the casuall or moment anie interest , whereof you speake , is not to be allowed or regarded but after delay : but the promiscuous or successiue interest is to be allowed according to the proportion of the time of the loane euen before delay . and what is this successiue interest i pray you ? forsooth an allowance to be made for the forbearance of money , pro rata temporis , according to the rate and proportion of the time , which is also called , inter vsurium , and by our vsurers , interest . i heare new names , but the thing thereby signified is the grosse and common vsurie which is forbidden in the scripture , and hath bene condemned in all ages , as i haue shewed heretofore . for interest is to be esteemed not according to the borrowers successe in the imployment of money , but according to the hinderance which the lender sustaineth by the forbearance of his money , and thereof it hath the name . and whereof is the hinderance which he sustaineth ? forsooth of so much gaine as either himselfe might haue raised by his money in the same time , or another would haue allowed him according to the lawes . wouldest thou then haue imployed it thy selfe ? perhaps it is but a vsurious pretence . but be it so : how wouldest thou haue imployed it ? by negotiation or traffique ? that is not likely : vsurers loue not to bee aduenturers , there is too much hazard in traffique . but if thou wouldest , it may bee thou shouldest haue bene a looser : and therefore set thy feare of losse by aduenturing , which thou escapest by not hazarding the principall , against your hope of gaine which you looked to receiue , if you had aduentured , and let thy possible gaine which thou hast missed , bee recompenced with the possible losse which thou hast escaped . and know this , that the hinderance of vncertaine gaine is not to be allowed after delay , much lesse before : neither can vncertaine hopes be sold with a good conscience for certaine gaine , especially to those that do not buy them . yea but another would haue allowed mee after ten in the hundred . but lawfull interest is an allowance of lawfull gaine : after delay made by the borrower , the lender cannot with a good conscience by way of interest require allowance for the hinderance of either vncertaine or vnlawfull gaine , much lesse may it be required before hand , and yet much lesse may it be couenanted before hand . yea but what reason is there that i should susteine hinderance without recompence ? lay aside vsurious pretences . canst thou not indeed without thine hinderance forbeare thy money ? consider then the estate of him that is to borrow . is he a prodigall gentleman , or riotous person ? feed not his riot and vanitie . is he a couetous tradesman that seekes to compasse great matters , and to bee an engrosser or forestaller of commodities , to the prejudice of the common wealth ? make not thy selfe accessarie to his couetous practises , to such thou oughtest not to lend . hath the partie no great need to borrow ? to such thou needest not lend , or if thou doest , thine hinderance , if thou sustainest any , is meerely voluntarie , and of such an hinderance thou canst require no recompence of him who hath not bene the effectuall cause thereof . is the partie an honest man , and hath need to borrow ? then if the lord hath enabled thee to lend , thou art bound to lend , though thou shalt sustaine some hinderance , yea though thou shouldest hazard the principall , thou must willingly yeeld to both , as imposed of the lord : neither must thou seeke gaine out of his need , but lend freely for the lords sake , who requireth this dutie at thy hand , and will be sure to recompence thee not by ten in the hundred , but by hundreds for thy tens , if not in this life , as many times he doth , yet in the life to come . lend , saith our sauiour christ , looking for nothing thence , and your reward shall be great , &c. if then the forbearance of the mony , and this vsurious interest ( as the law doth terme it ) be not a good reason to justifie the inequalitie which is in vsurie , what other reason may there be thereof ? forsooth , sayth another , the vse of the money . why , but the selling of the vse of a thing is the letting of the thing , but money cannot be lawfully let , as i haue sufficiently prooued . the vse of money is the spending of it , as the vse of victuals is the eating of it : and in things spent in the vse , thou canst not without great inequalitie require one allowance for the thing , and another for the vse , which cannot be reckoned apart from the thing , or seuered from the propertie . if thou lend me ten loaues , thou shouldest deale very vnequally with mee , if thou shouldest require eleuen ; or if hauing taken the price of the loaues themselues , thou shouldest also demaund a price for the vse , which is the eating of them : and in like sort , if hauing lent me ten pounds , thou shouldest require eleuen , that is , ten for the principall , and one for the vse , which was nothing but the spending of the money . but this indeed is not the reason of the ouerplus demaunded , though sometimes it be pretended . for , that in truth is the reason of the vsurie simply , according to which the vsurie is proportioned ; the vsurie being lesse when that is lesse , and greater when that is more : that is , the time of forbearance or successiue interest , whereof i spake euen now . if you say , it is the time of the vse , i answere , as the time of the vse of meat is the time of eating it , so the time of the vse of the mony borrowed , is the time of spending it . for after it is once spent , as perhaps it is the same day it is borrowed , the borrower neuer vseth it more , though it were lent him for a long time , it is gone from him , and to him ( as the lawyers speak ) extinguished . now if the same day , after i haue vsed , and in the vse spent your money , i hauing receiued as much elsewhere , should bring you so much as i borrowed , you would require nothing for the vse or yet for the time of the vse ; which notwithstanding had beene one and the same , if you had lent and forborne the money for a tweluemonth . this then is not the matter , neither the vse , nor the time of the vse . no saith the vsurer , i require not allowance for his vse in spending the money , but for the vse of the money employed to his aduantage . for what reason is there that another man should gaine by my money , and not make me partaker of his gaine ? this also is another vsurious pretence . for in the contract of vsurie the lender maketh an absolute couenant for certaine gaine , without respect of the borrowers either losse or gaine : and by vertue of the same contract , demaundeth his certaine allowance or gaine , as well out of the borrowers losse , as out of his gaine . the borrower you say borroweth the money , that he might employ it to his gaine ; and therefore you couenant for gaine by this loane : for why should he gaine by your money , and not you ? i answere , though he intend to vse the money to his aduantage and gaine , yet many times he prooueth no gainer , but rather a looser . what then is the reason of your demanded gaine ? is it not sufficient for him to loose the employment of his labour and skill , vnlesse out of his losse , he also make you againe ? and hereby also it appeareth , that the best kind of vsurie ( i meane when gaine is required of those onely that borrow to gaine ) is an vnconscionable partnership : for there is no lawfull partnership , where is not partaking in the losse as well as in the gaine . the vsurer will partake in the borrowers gaine , but in the losse he will haue no part . yea whiles he seeketh , nay couenanteth for certaine gaine out of the vncertaine negotiation of the borrower ( which is most vnequall ) he exacteth the same gaine couenanted for , as well out of the borrowers losse , as out of his gaine : which is most vnconscionable . but what if i couenant for gaine in euentum lucri , that is , to gaine , if he gaine ; but if he doe not gaine , then to require securitie onely for my principall ? that practise is farre more tollerable than the other , yet this also is vnequall , vnlesse as you couenant for gaine , if he do gaine , so you be also content to beare part in that losse , which without his default he shall sustaine . but why should be gaine with my money , and i haue no part therein ? because the money being his for the time , he bestoweth the paines and the cost in the employment of it , and also beareth the hazard thereof alone . wherefore if thou wilt couenant for gaine to be raised by the employment of thy money , thou must by way of partnership put it forth to be occupied , and not hauing transferred the propertie thereof , to beare the hazard of the negotiation ; that it being still thine , and occupied at thine hazard , a proportionable part of the profit which is raised thereof may in justice and equitie belong to thee . otherwise , if thou wilt not enter into a contract of partnership , this is all which thou mayest lawfully do : lend thy money to an honest and a thriftie man , taking securitie onely for the principall , and referre the rest to the blessing of god , and the borrowers fidelitie and thankfulnesse ; but remember this withall , that to thine expectation of gaine , there must be an answerable purpose of partaking in the losse . or if thou wilt couenant for gaine if he doe gaine , thou must also be content to beare part with him in the losse . but you will say : if i may receiue from the borrower an ouerplus , which of his owne accord he giueth to me in testimonie of his good will and thankefulnesse , why may not i couenant with him therfore ? especially seeing it is a generall rule of all contracts , that what i may receiue from another when he willingly offereth it , i may exact the same of him , so that prouision be made for his indemnitie ? nay rather this is a rule of contracts , that whatsoeuer i cannot lawfully take of my neighbour , i ought not to couenant for it : but i ought not to take gaine of the borrower when he is a looser , and enrich my selfe by his losse , and therefore i ought not to make an absolute couenant for gaine , whether he gaine or loose . but on the other side , it is lawfull sometimes to receiue things voluntarily giuen , which it were vtterly vnlawfull to couenant for beforehand . many things are honestly receiued , which cannot honestly be demaunded , and much lesse by couenant be exacted . it is lawfull in the commonwealth for priuat men , when the magistrats haue done them justice , and defended them from wrong , in testimonie of their loue and thankfulnesse to bring them some present : in the church it is lawfull for the ministers hauing beene freely preferred by their patrones , to giue them some gratuitie in token of their loue and thankfulnesse : and it is lawfull for the magistrat and patron to accept of such gratuities , the magistrat hauing intended justice , and not respected rewards ; and the patrone hauing regarded nothing else but the discharge of his dutie in preferring a worthie man. but if the magistrat should couenant with the priuat man , to doe him justice for reward , it were the detestable sinne of briberie , and selling of justice : and if the patrone should indent with the minister for reward , it were the sacrilegious sinne of symonie . in like case it is lawfull for a creditour , who hauing intended the helpe of his brother , and not his owne profit , by free loane , to accept from the borrower a gratuitie in testimonie of his loue and thankfulnesse : but if he should beforehand couenant with him therefore , it were the damnable sinne of vsurie . and whereas they add , that we may make such a couenant , so we prouide for the borrowers indemnitie : i answere , that the contract of actuall vsurie including an absolute couenant for gaine , prouideth for the lenders certaine gaine , as well out of the borrowers losse , as out of his gaine , which is most vnequall and vnconscionable . thus haue i prooued vsurie to bee an vnjust and vnequall thing . whereupon doth follow the proofe of the second point , that it is also an vncharitable thing : for where there is no justice , there can be no charitie . but my meaning is to prooue , that as it is an vnjust and vnequall thing in it selfe , so it is an hurtfull thing to our neighbour . and this i will prooue first in generall . for vsurie , as it is an illiberall , so also an vncharitable lending , not onely peruerting and deprauing , but also euerting and extinguishing that most necessarie act and dutie of charity and liberalitie , that is to say , free lending : and consequently is most hurtfull and pernicious both to priuat men in particular , and to humane societies in generall . now this is a principle , that whatsoeuer peruerteth & ouerturneth an act of vertue , especially such a necessarie act to humane societies , it is not onely a vice , but a detestable vice : for nothing is opposit to vertue but vice . as for free lending , it is a commendable act of liberalitie , and a necessary dutie of charitie . there are two acts of liberalitie , dono dare , & mutuo dare , to giue freely , and to lend freely . and this latter , whereby one man doth supply the necessities of another , is so necessarie , that humane societies cannot stand without it . vsurie hauing stept into the roume of free lending , you shall heare vsurers and patrons of vsurie not ashamed to say , that commonwealths cannot stand without vsurie : without lending indeed they cannot , but without vsurie they both might and ought . and surely , if lending were taken away , necessitie would driue many men into desperat courses ; as the syriack interpreter vnderstood that speech of our sauior , luke . , lend , causing no man to despaire . but vsurie peruerteth and depraueth this necessarie act of liberalitie and charitie , turning it vnto an act of selfeloue , couetousnesse , and crueltie . for whereas by the ordinance of god , and by the law of nature , lending is free and charitable , intending the good of the borrower , and not of the lender ; vsurie hath made it illiberall and vncharitable , intending the lenders profit chiefely , if not onely , and seeking yea couenanting for the lenders gaine as well out of the losse of the borrower as out of his gain . the propertie of charitie is not to seeke her owne , but the good of others ; and whereas other vertues serue for the good of the subject wherein they are , the acts of charitie and liberalitie are referred to the good of others : lending therefore being an act of liberalitie and charitie , ought to respect the good of the borrower , if not only , yet chiefely : but lending by vsurie is made an act of selfeloue , wherein the good of the borrower is sought either not at all , or but in a secondarie respect , as it serueth to further the lenders gaine . for indeed the lender by vsurie couenanteth absolutely for gaine , which happeneth sometimes out of the borrowers losse , and somtimes also out of his gaine , which the vsurer will pretend to seeke and respect , but the truth is , he will neuer look after his neighbours profit , vnlesse therein he may be sure to find his owne gaine . the vsurers lending therefore is an act of selfeloue , and it is also an act of couetousnesse . for whereas lending proceedeth from one of these three fountains , either from christian charitie , or from ciuile loue and humanitie , or from couetousnesse ; he is said to lend in christian charitie , who lendeth for the lords sake to his needie neighbour , looking for nothing againe ; in ciuile charitie or courtesie , who lendeth to pleasure his friend , looking for his owne againe ; in couetousnesse who looketh for more than his owne . for indeed , what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , couetousnesse , but an vnlawfull desire of hauing more ? if any man object , that by the same reason i condemne all gaine which men doe seeke after by other contracts : i answere , that in the lawfull contracts of negotiation , a man may as well seeke his owne profit as another mans ; for therefore they were ordained , that by the mutuall communication of things vpon equall conditions , both parties might be mutually profited . and moreouer , the gaine which is gotten by them , may well stand with that equalitie which in commutatiue justice is required . but lending was not ordained to be a contract of negotiation , but an act of charitie and liberalitie , wherein the lender should not respect his owne gaine , but the borrowers good ; and the gaine which is sought for by lending , doth not nor cannot stand with equalitie and justice , as i haue prooued before . whereas therefore lending was ordained of god to be a contract , whereby the lender should seeke the good of the borrower , without respect of his owne profit , so far should he be from doing wrong therein ; the vsurer hath made lending a contract , wherein he seeketh for his owne gaine not onely vncharitably , without respect of the borrowers either profit or losse ; but also vnjustly , seeking gaine where he beares no hazard , and taking another mans goods without his good will. lastly , whereas lending is an act of bountie and mercie , as the psalmist sayth , a good man is mercifull and lendeth : vsurie hath turned it into an act of inhumanitie and crueltie . for as basil well sayth , in very deed it is an excesse of inhumanitie , when the borrower wanting necessaries , and seeking to borrow for the comfort of his life , the lender should not content himselfe with the principall , but should out of the want and necessitie of his needie brother seeke gaine and aduantage vnto himselfe . and therefore as it is said of the good man , that he is mercifull and lendeth : so may it be said of the vsurer , that he is cruell and lendeth . for that which is said of wicked men in generall , may principally be applied to the vsurer , that his very mercies are cruell . for when he would seeme to support a man , he doth supplant him ; when he seemeth to cure , he inflicteth a deeper wound ; and when he seemeth to haue relieued a man , he casteth him into greater want . and therefore luther doubted not to call the vsurer , a blood sucker of the people . and in the judgement of the wise cato , it is no more lawfull to be an vsurer than to be a murtherer . thus you see how vsury hath peruerted lending , conuerting it from a work of charitie , liberalitie , and mercie , into an act of selfeloue , couetousnesse , and crueltie . and for this cause the vsurer is not vnfitly compared by some , to the magicians of egypt : for whereas the lord hath ordained the contract of lending to be as a staffe which the wealthier man is to put into the hands of his neighbour , to stay and support him when his hands doe shake , and himselfe doth shrinke vnder the burthen of his want , the vsurer hath turned this staffe into a serpent . but vsurie doth not only corrupt and depraue the dutie of lending , but also extinguish all free loane where it taketh place , drying vp the fountaine of loue , whose streames were wont to run foorth to the refreshing of others . and it doth not onely harden the heart , and shut vp the hands , and close the bowels of compassion in the vsurers themselues , as wofull experience sheweth ; but in others also it hath made the dutie of free lending , to seeme so great a benefit , and of so high a price , that as bucer truly sayth , a man may seeme now adayes to be very impudent , that shall desire to borrow freely : for he that lendeth freely , doth for the most part make this estimation of his benefit , that besides the forbearance of his money , wherewith he doth pleasure the borrower , he doth as much for him besides , as if he gaue him the tenth part of the principall out of his purse . and thus by meanes of vsurie , charitie is frozen among men , and the bowels of compassion shut vp ; needie men are driuen vnto extremities , and the wealthier sort depriued of that great reward which is promised to those that lend freely . but i will shew more particularly , how vsurie offendeth both against priuat and publicke charitie , as being euer hurtfull and pernicious either to the particular men that doe borrow , or else to the body of the common-wealth , whose common profit is in all contracts especially to be regarded . the partie that taketh vp mony vpon vsurie , doth either borrow for the supply of his necessitie and want , or else to raise a gaine by the employment of the money to his best aduantage . hee that imposeth vsurie vpon him that borroweth for meere necessitie , in stead of helping him increaseth his need , & vnder a shew of relieuing him , he seeketh his vndoing : for such a one commonly , the more and the longer he borroweth , the more vnable he is to pay , and so at length is brought vnto extreame penurie , vsurie hauing turned all his substance into debt , and eaten him out of house and home . and therefore , though the vsurers sometimes doe vaunt , how kindly they deale with their debtours in forbearing them from yeare to yeare : yet the truth is , the longer they forbeare , the greater is their gaine , and though they deferre the borrowers misery , yet in deferring it , they do increase it : and therefore by some are not vnfitly compared to the greedy cat , which though for a while she plaieth with the silly mouse , yet in the end she will be sure to deuour it . and here i cannot omit that notable speech of the authour of the worke vnfinished vpon matthew , though it be commonly cited by those which write of this argument . christ therefore ( sayth he ) commaundeth vs to lend , but not vpon vsurie . for he that lendeth vpon vsurie , at the first sight seemeth to giue his owne , but indeed he is so farre from giuing his owne , that he taketh that which is another mans : for he seemeth to relieue a mans necessitie , but indeed casteth him into a greater necessitie . he looseth him of one bond , and binds him with more : neither doth he lend for the righteousnesse of god , but for his owne gaine . for the vsurers money is like the biting of the aspe ; for euen as he which is bitten of the aspe , goeth to sleepe , as if he were delighted , and through the pleasantnesse of his sleepe dieth : so he which borroweth vpon vsurie is delighted for a time , as one that had receiued a good turne : and so through the pleasure of the imagined benefit be doth not perceiue how he is taken captiue . for euen as the poyson of the aspe , secretly conveying it selfe into all the members , corrupteth the whole bodie : so vsurie dispersing it selfe through all the borrowers goods , conuerteth them into debt . and euen as leauen which is put into meale , infecteth the whole lumpe , & drawing it to it selfe , turneth it into the nature of leauen : so when vsurie entreth into any mans house , it draweth all his substance vnto it , and turneth it into debt . but the patrones of vsurie themselues confesse , that vsurie imposed vpon a man that borroweth for need , is euer a biting and damnifying of him , and that men ought by the commaundement of god to lend to such freely : and therefore i shall not need to prooue such vsurie to be vncharitable . if therefore the borrower taketh vp mony to imploy it to his gaine , it may be , that hauing vsed all his skill , and employed all his industrie in the occupying of it , he shall not be able to gaine so much clearely as will pay the vsurer ; but allowing more than all his gaine to the vsurer , and getting nothing but his labour for his pains , and gaining nothing towards his liuing but losse , at length becommeth a bankrupt . and that this also is vncharitable , i shall not need to prooue , seeing the patrones of vsurie themselues allow no vsurie , but that which is part of the borrowers gaine . but suppose the borrower doe gaine , yet notwithstanding the contract of vsurie is neuerthelesse vnequall and vncharitable , because the vsurer couenanteth for certaine gaine out of the borrowers vncertaine traffique , and whether he gaine or loose , whether he sinke or swim , or whatsoeuer become of the principall , whether it be lost by fire , or be taken away by theeues , or miscarrie by any other calamitie , he hauing made an absolute couenant for the restitution of the principall with vsurie , is by vertue of the same to demaund it as well out of the losse of the borrower , as out of his gaine . and therefore although in respect of the euent , the borrower be not bitten or damnified , yet the contract of vsurie is neuerthelesse vnequall and vncharitable . but although vsurie in this case be not hurtfull to the borrower , yet is it very hurtfull to the commonwealth , and especially to the communaltie which payeth this vsurie : for whosoeuer thriueth by occupying money borrowed vpon vsurie , he hath so pitched the prices of his commodities , as that besides a competent gaine raised for the maintenance of himselfe and his charge , he also hath gathered vp an ouerplus of a tenth part for the vsurer . and thus by vsurie the prices of all commodities are enhaunced , whiles the sellers who borrow vpon vsurie , if they will thriue , must needs make the buyers pay two shillings in the pound more than otherwise were sufficient . but you will say , he that borroweth vpon vsurie , must sell as others doe , which doe not borrow vpon vsurie ; and therefore vsurie is not the cause why the prices of things be raised . i answere , because they which doe borrow vpon vsurie , must needs sell for so much as they may gaine both for themselues and the vsurers ; therfore the rest doe pitch the prices of their commodities accordingly : otherwise they which occupie with money borrowed vpon vsurie , could neuer thriue : but because somtimes they doe thriue , it is euident , that all of the same trades doe so pitch their prices , as if all did borrow vpon vsurie . thus vsurie cloggeth the commonwealth with a very great and i had almost said an intollerable burthen . for this cannot be doubted of , but that many millions of pounds are put out to vsurie in this land yearely , partly in money borrowed vpon vsurie , partly in wares taken vp on trust , whether by marchants thēselues , or by retailers from them , or by the particular buyers from the retailers : the vsurie of euery million ( which are many ) after ten in the hundred , being an hundred thousand pounds . of which burthen the commonwealth might be eased , if vsurie could be abolished . wherefore as he which imposeth vsurie vpon his needie brother , doth cruelly oppresse him ; so he which lendeth vpon vsurie to those which borrow to gaine thereby , with engrossers and forestallers , and such like publicke theeues , he doth his indeuour that the prices of all things may be inhaunced , and maketh himselfe guiltie , as accessarie at the least of publicke theft . by this which hath beene said , we may easily answere their objections , who alledge first , that by vsurie charitie is not broken , when both the lender and the borrower are gainers . for when the contract of mutuation , which the lord hath ordained to be an act of charitie and liberalitie , is turned into an act of selfeloue and couetousnesse , it cannot be denied , but that charitie is violated , and liberalitie set to sale . but when out of the vncertaine negotiation of the borrower , the lender couenanteth for certaine gaine , and accordingly exacteth his couenanted gaine , as well out of the borrowers losse , as out of his gaine , it must needs be graunted , that vsurie is vncharitable , vnjust , and vnconscionable . but though priuat charitie were not violated , yet the publicke is , for when both the lender and borrower be gainers , the commonwealth doth pay the vsurie . . and whereas againe they alledge , that many by employment of money borrowed vpon vsurie , haue growne rich : i will not answere with basil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , but i thinke more ( sayth he ) haue come to the halter ; but i thinke more haue prooued bankrupts . and although some for a time may seeme to be rich by that which they haue borrowed vpon vsurie , yet vsurie at the length consumeth them and eateth them vp . neither doth this prosperous ●uent of the borrower justifie the contract of vsurie , which couenanteth for gaine not in euentum lucri , but absolutely , and therefore out of his losse as well as out of his gaine . and lastly i adde , that the more the borrower is inriched by this means , the more the commonwealth is damnified . but besides that hinderance which hath been mentioned , the commonwealth sustaineth many inconueniences by vsurers , as being not only vnprofitable , but also hurtfull members thereof . for they which liue in idlenesse , and walke inordinatly , gathering wealth by vnlawfull meanes , they are vnprofitable members of the commonwealth , and vnprofitable burthens of the earth . for as in the naturall bodie there is not , so in the body politicke there ought not to be any member which hath not his vse and function seruing for the good of the whole body : but vsurers ( i mean especially such as make a trade of vsury ) they liue in idlenesse : for vsurie , as one well sayth , is quaestuos a segnities , gainefull idlenesse ; they walke inordinatly , seeking gain by a trade of sinne , euen as the common theefe or baud doth : for what is an vsurer , but as bernard sayth , fur legatis , a theefe , which for the hardnesse of mens hearts the laws doe tollerate . the philosopher matcheth the vsurer with the baud : and to the same purpose obserue the cohaerence , deut. . , . it is a wonder therefore , that in the hiue as it were of the commonwealth , such drones are suffered , which liue of the sweat , yea blood of other men : who out of other mens labour attaine ease , out of other mens hazard gaine securitie , out of other mens losse reap gaine . for whereas vsurers desire to be borne with , because they haue no other trade to liue by , therein they are most intollerable . heare what augustine sayth , audent etiam f●eneratores dicere , non habeo aliud vnde v●uam , &c. vsurers also are not afraid to say , i haue no other meanes to liue . the same might the robber , the burglar , the baud , and the witch , alledge for themselues : as though this especially were not to be punished in them , that they haue chosen to themselues artem nequitiae , an art or trade of wickednesse whereby to liue , and will thereby sustaine themselues , whereby they may offend him , by whom all are sustained . but why will they not follow some other trade of life ? because they being giuen to idlenesse , and daring not trust gods prouidence with their goods , they therfore follow this trade , though neuer so vnjust , because it promiseth them great gaine , without either pains , or cost , or hazard , whereunto other professions are subject . and for this cause againe , vsurie is a great hinderance to the weale publicke , and would be much more , if men could be persuaded of the lawfulnesse thereof . and therefore it cannot truly be denied ( though the patrones of vsurie giue out the contrarie ) but that they doe a very profitable and necessarie seruice to the commonweale , who doe effectually either speake or write against vsurie . for certainely , if men could be persuaded out of the word of god , that vsurie were lawfull , it would be the vtter decay ( as it is already in part ) of all honestarts and occupations . for who would toile and moile , who would carke and care , who would beare the charge and hazard of other professions , for an vncertaine and it may be no gaine ; who might be assured , that the time , which is the parent of vsurie , as basil sayth , would bring him in without his labour , without his cost , without his hazard , a very great and certain gaine ? for to omit the practises of those vsurers , that know how by an hundred pounds to gaine fortie or fiftie pounds by the yeare ; who knoweth not , that mony continually put foorth to vsurie after ten in the hundred , doth in seauen yeares almost double the principall , and in euery seauen yeares double the former summe . so that pounds let out after this rate from three months to three months , ariseth in seuen yeares to almost , in yeares to , in years to , in to , in to , in to , in to , in to pounds in to , in yeares to more than a million , and that is ten hundred thousand pounds . who would not sel his lands and goods and all that he can spare to raise a stocke of money , that thereout he might by vsurie reape so great and so certaine a gaine , if once in his conscience he were assured , that vsurie is lawfull ? yea husbandrie it selfe ( from which through the blessing of god there doth arise many times so great increase ) would be in smal request , if vsurie might be esteemed as lawfull as it . alphius the vsurer , in horace , hauing recounted all the commendations of the country life , and seeming for the time to be rauished therewith , resolued straightwayes to be a countreyman : and hauing to that end gathered vp his money in the ides of one month , he seeketh to put it forth to vsurie in the beginning of the next . hence it is , that gentlemen when they can scarce raise an hundred pounds a yeare for their lands without racking their rents ; are so readie to sell them , and hauing put the price thereof to vsury ( perhaps for three or foure hundred pounds a yeare ) giue ouer hospitalitie and betake themselues to some priuat house in a citie , where they may liue priuatly at small charge , as though they were borne for themselues alone . hence also it is that tradesmen hauing once gotten a good stocke , giue ouer their trade and traffique , and giue themselues wholly to vsurie . and the rest whose stocks are not great , do follow traffique , but so as either they borrow money of the wealther vpon vsurie to traffique withall , or else take vp their wares on trust at an high rate , and sell them againe for time at an higher price to such as do retaile , and they lastly do vtter them to particuler men at an excessiue rate . and therefore hence proceedeth in part the deernesse of all things , as i haue shewed before . again , there is such inequalitie in vsurie that many men being consumed therby , the wealth of the country where it is cōmonly practised , commeth into the hands of a few . now polititians haue obserued , that nothing is more dangerous for the conuersion or euersion of kingdomes , than the great wealth of a few , and the great want of the most ; and that is no way so much effected as by vsurie . and therefore the enriching of a few by the impouerishing of many , through vsurie , hath bene ( as the histories of all ages do testifie ) an vsuall occasion of raising seditions and ciuile contentions in common weales , when the feare of god hath not cōtained men within their bounds , as it alwayes ought to do . ●ane vetus vrbi foenebre malum , & seditionum discordiarumque creberrima causa , vsurie , saith tacitus , hath bene an old mischife to the citie of rome , and the most frequent cause of seditions and ciuile discords . in all cities , saith ierome , it is the greatest cause of sedition . it is manifest , saith phil. melancthon , that by reason of the inequalitie which is in vsurie , the greatest part of men where it is vsed are impouerished , and that for the same cause seditions haue often bene raised in kingdomes . a spice whereof we may see , nehem. . and yet these are not all the mischiefes which come to the common wealth by vsurie : for ouer and besides all these , it pulleth downe the fearefull judgements of god vpon that country wherein it being publickly allowed , is vsually and openly practised ; as appeareth by that destruction threatned against ierusalem for this sinne , ezek. . , . thou hast taken vsuri● and increase , and hast gained from thy nei●ghbour by deceit , and hast forgotten me , saith the lord god , wherefore behold i clap my hands because of thy gaine , that is , ( as appeareth out of the former chapter ) i will , as it were by clapping of hands , set other nations vpon thee to ouercome thee , &c. wherefore wise men when they haue considered not onely the wrong which is done to particuler men , but also the manifold inconueniences and mischiefes which come to the common wealth by vsurie , they haue confidētly affirmed , that vsurers are worse than other theeues , and that it were better for the common wealth that there should be a thousand theeues in it , than an hundred vsurers . for the further proofe whereof , i referre you to the writings of that worthie bishop iewell vpon . thes. . . yea some haue not doubted to say , that the vsurer is to be esteemed as a common enemie to all men . luther saith , an vsurer is a blood-sucker of the people : & as a worme in an apple or nut consumeth all that is within , so an vsurer deuoureth the substance of the cittie by wonderfull and secret meanes . now if any man shall object that notwithstanding all that hath bene said , vsurie may seeme profitable and necessarie vnto common wealthes , because the lawes of all common wealthes haue allowed the practise thereof . i answer , first , that seldome or neuer haue the lawes of any countries allowed of vsurie : but euer the lawgiuers when they saw any hope of abolishing it altogether , haue wholly condemned it : or if the couetousnesse and hardnesse of mens hearts would not suffer them to conceiue any such hope , they haue laboured to restraine it onely , and to keepe it within some compasse , that it should not be ouer-burdensome either to the borrowers or to the common wealth . among others , solon , lycurgus , and plato in his booke of lawes , haue wholly forbidden it . the ancient romans who are renowmed for wisedome and politicke justice , first stinted vsurie at one in the hundred , and by the lawes of the twelue tables ordained that if any vsurer should take aboue one in the hundred , he should be punished fourefold ; whereas a theefe by the same lawes was to be punished but twofold . whereby you may gather , saith cato , how much they esteemed an vsurer to be a worse common-wealths man than a theefe . within one hundred and three yeares after ( as bodin hath obserued ) and that duilia rogatione , it was reduced , ad semuncias , saith tacitus , that is , to halfe a pound in an hundred ; and the next yeare after , that also was abolished , genucia rogatione , saith bodin , whereby it was enacted , ne vllo modo foenerari liceret , that it should not be lawfull at all to lend vpon vsurie , as alexander ab alexandro reporteth . afterwards when vsurie grew to an head again , it was sometimes stinted at six , and sometimes at foure in the hundred , and sometimes altogether prohibited . at length iustinian so accommodated the limitation of vsurie to the diuerse estates and conditions of men , that to them which could better forbeare their money , lesse vsurie should bee permitted , and to them which could worse forbeare it , more . to noblemen therefore and gentlemen who vse not to occupie their mony for gaine , he permitted trientes , that is , foure in the hundred : to merchants and tradsemen , who liue by the imployment of money in negotiation , he permitted besses , that is , eight in the hundred : and to all other men semisses , that is , six in the hundred : and in traiectitijs pecunijs , that is , in money sent beyond sea at the creditors perill , and in two other cases , he granted centesimas , that is , twelue in the hundred . but in these latter times the ciuile law hath beene corrected according to the canon law : for in the diet held at augusta by charles the fift , all vsurie is condemned ; and in steed thereof a contract of buying rents after fiue in the hundred ( which is after twentie yeares purchase ) allowed , with a couenant of releasing or selling backe the same , when the seller shall tender the principall . and not the popes onely by their canon law , but euen ma●omet also in his alcoron hath forbidden all vsurie . but forasmuch as some patrons of vsurie haue taught , that a christian man may with a good conscience take so much vsurie as the lawes of the countrey wherein he dwelleth do permit , and withall confesse that he cannot with a good conscience take aboue that rate which is limited by the lawes ; it behoueth vs therefore to enquire what our lawes haue determined concerning vsurie . and to omit the lawes of former times wherein vsurie hath bene sometimes restrained and stinted , as in the time of henry the eight ; sometimes altogether forbidden , as in the time of edward the sixt ; and to come to those lawes which now are in force , which are as concerning this matter and other criminall causes , of two sorts : the canon law , wherein it is not disagreeable to the word of god ; and the penall statute made in the yeare of queene elizabeth . the canons of the ancient councels do wholly and absolutly forbid and condemne all vsurie , and the ancient bishops of rome were of the same judgement , but as i noted before , and as bodin also hath obserued , the latter bishops de via deflexerunt , are turned out of the way : for although according to the rest of their antichristian hypocrisie they do in word and in shew condemne all vsury , permitting not so much as christian buriall to him that dieth an vsurer ; yet indeed they haue allowed , yea as bodin saith , brought in a contract of redeeming rents which as it is practised by their leaue and allowance , is worse than the vsurie allowed any where else . but as in other things so in this point , where the canon law swarueth from the word of god we do forsake it , and where it agreeth therewith , we embrace it . and as touching the statute made in the thirteenth yeare of queene elizabeth , howsoeuer the most ( looking to the practise of vsurers and conniuencie of magistrats , and not to the act of parliament it selfe ) do imagine that vsurie , after the rate of ten in the hundred , is thereby allowed ; yet the truth is , that it is not so much as permitted thereby . not allowed : for it is an act against vsurie as being a sinne , yea and a detestable sinne , as the statute it selfe doth call it : wherein also it is acknowledged , that all vsurie is forbidded by the law of god. not permitted : for as all vsurie aboue ten in the hundred , is thereby to be punished with the forfeiture of the triple value of the principall : so all vsurie , whether it be after the rate of ten in the hundred , or vnder , though it were but of one in the hundred , is to be punished with the forfeiture of the vsurie or increase . from hence therefore the argument of the patrons of vsurie in england , may easily be returned vpon themselues : so much vsurie and no more , say they , may with good conscience be taken , as the laws of the land do allow and permit . but now say i , the laws of the land do not allow , no nor yet permit ten , nor fiue , nor yet one in the hundred ; therefore in england a man cannot with a good conscience take after ten , nor fiue , nor yet one in the hundred . but suppose that humane lawes did permit vsurie , as our statute doth in the case of orphanes only , doth not the permission sufficiently argue the thing in it selfe to bee euill ? and if the thing be euill in it selfe , can the permission justifie the practise of it before god ? no , the law of man may cleere thee from ciuile penalties in the outward court , and before the magistrat : but it cannot cleere thee from the guilt of sin in the court of conscience , and from the penalties that are due to the same by the morall law of god. neither is the law of man , but the law of god , the rule of thy conscience : and therefore though man had nothing to punish in thee for thy vsurie , yet the lord hath more than ynough to condemne thee for the same . but you will say , may humane lawes permit such things as be euill ? for answer , i will set downe the true and learned sentence of reuerend beza in his annotations vpon mathew , chapter . verse . the morall law ( saith he ) because it respecteth the conscience , it simply commaundeth good things and forbiddeth euill : but ciuile lawes , if they be well ordained , they do indeed commaund nothing which god hath forbidden , and they forbid nothing that god hath commaunded , but by the wickednesse of men they are forced onely to moderat many things which they cannot wholly abolish : and these are the things which are sayd to be permitted by lawes . as for example , christian charitie forbiddeth to lend vpon vsurie : notwithstanding many magistrats do see that in respect of traffique and dealings among men , they cannot simply forbid vsurie . therefore ( which is the onely thing which remaineth for them to do ) they stint vsurie . but may a man therefore with a good conscience lend vpon vsurie ? no surely : for the rule of our conscience is to be fetched not from the ciuile lawes of men , but from the word of god. nay the ciuile lawes themselues doe not allow , but rather condemne that which they doe onely tolerat , forced thereto by the wickednesse of men . thus also the lord by moses making ciuile lawes , doth not commaund diuorces ( for so he should haue bene contrarie to himselfe ) but to such as could not bee got to retaine their wiues , hee commaunded them to giue their wiues a bill of diuorcement , that prouision might be made for them against their husbands crueltie : and yet for all that , they which put away their wiues ceassed not to be adulterers before god. so say i againe , the lawes of men do not commaund nor allow vsurie : ( for so should they be contrarie to the lawes of god ) and yet to them who cannot be got to lend freely , they permit to lend vpon vsurie , so as they do not exceed such a stint ; that prouision might be made for men that be in need , both that they might borrow , and also that when they must needs borrow , they should not be too much oppre●●ed . and yet for all this , as he was an adulterer that put away his wife vnlesse it were for the crime of adulterie , as our sauior there proueth ; so is he guiltie of theft before god , who practiseth vsurie though it be permitted by men . but as i sayd , our law doth not permit vsury as men commonly imagine , but is as well contriued ( considering the iniquitie of the times ) as could almost be wished . onely these two things i desire may be now considered of in parliament ; first , whether it were not more behoofefull for the common weale , if vsurie were stinted at six rather than at ten in the hundred ; or rather that all vsurie being forbidden , men should be allowed to vse in steed thereof , the contract of redemption , in that manner which before i approued , buying a rent after fiue , as in germanie ; or ( because of our greater vse of money in traffique by reason of our more commodious nauigation ) after six in the hundred , or more , if more be thought more equall , with a couenant of redemption in the behalfe of the borrower , or rather seller , if he desire it . for first it may seeme vnreasonable , that wheras of an hundred pounds worth of land ( which is fruitfull by nature ) a man can hardly raise a rent of fiue or six pounds a yeare ; an hundred pounds in money which hath in it selfe no fruitfull vse , should without his paines , cost , or hazard , yeeld him ten pounds a yeare . secondly , it would in mine opinion be a notable meanes to diminish the number of vsurers , and also to ease both the borrowers in particuler of oppression , and the common wealth in generall of that great burden of vsurie whereof i spake before . and thirdly , it would be a meanes to preuent both the vsuall committing of this sinne , and also the punishment which god hath threatned for the same . the second thing which i desire may be considered of , is , the permission of vsurie in the behalfe of orphanes . for if it be simply euill , it cannot bee good in them , neither can the respect had of them make it good in others . and it is a principle in diuinitie , euill may not be done , that good may come thereof . augustine giueth this charge ( which afterwards was placed among the canons of the law ) that men should not lend vpon vsurie , though they would giue that which is gotten by vsurie as almes to the poore . and chrysostome , when some made this excuse , i lent indeed vpon vsurie , but that which i gained thereby i gaue to the poore : he sayth plainely , that god doth not accept such sacrifices : and addeth , that it were better not to giue to the poore , than so to giue . it is a good rule in the canon law , if one cannot be relieued without another be hurt , it were better neither should be holpen , than either wronged . charitie as it rejoyceth in the truth , so also in justice : and therefore whatsoeuer is vnjust and against the law of god , it cannot be charitable . neither doth charitie require , that i should sinne to do another man good , or to cast away my soule by sinne , though it were to saue another mans life . for he that shall be saued , doth not put forth his money to vsurie : and he that doth , shall he liue saith the lord ? he shall not liue , but he shal die the death . wherefore vsurie being simply euill , and generally forbidden in the word of god , it cannot in any case be exercised with a good conscience . you will say then , what shall become of orphanes , if they may not be maintained with the increase of their stocke , but be forced to liue vpon their stocke , and so to spend it ? answer . you might better aske , what shall become of those orphanes who haue no stocke : for whom notwithstanding the lord doth graciously prouide , according to his mercifull promises . i answer therefore that orphanes and widowes haue a notable priuiledge of diuerse gracious promises peculiarly made to them : let them therfore , or their friends for them , depend vpon the gracious prouidence and promises of god , in the vse of lawfull meanes : let them either imploy their goods in some honest trade or negotiation , wherein they haue as good cause to expect a blessing from god , as any other ; or let them deale by partnership : or if other meanes faile , let annuities be bought for their liues , or lands , or rents purchased for euer , or let some other honest course be tataken which wise men can easily deuise , if they list , how orphanes may be maintained , without impairing of their stocke , againe , if any man to make good the former objection concerning the profitablenesse of vsurie to common weales , shall alledge ( as some haue done ) that the ciuile law alloweth thereof , and doth not onely permit , but authorise vsurie according to the rates aforesaid . i answer , that by the law it selfe it euidently appeareth , that it doth not allow it as good , but permit it as euill , for the auoiding of greater inconueniences ; and permit it with a threefold restraint . the first , in respect of the quantitie : for the law stinteth the merchants vsurie at eight , the gentlemens and noblemens vsurie at foure , and the vsury of other men at six in the hundred . the second restraint is in respect of the continuance : for the ciuile law prouideth that when the vsurie which in the continuance of the loane hath bene paid already , doth amount to as great a summe as the principall it selfe , that then it shall ceasse , and whatsoeuer is paid afterwards should be reckoned in the principall : as for example , ten in the hundred do match the principall in ten yeares , after which time no more vse is to be payd : or if any be payd , it is to be abated in the principall . the third restraint is in respect of the compound vsurie , which is called vsurie of vsurie ; for that is absolutely forbidden by the ciuile law . which two latter restraints doe also prooue , that vsurie by the ciuile law is judged a thing euill in it selfe . for if vsurie of ten in the hundred be lawfull for ten years together , why not for the eleuenth and twelfth , &c. the principall being still forborne ? and if the vsurie of the principall be lawfull the first yeare , why is not that vsurie of the vsurie being lent to the same man the second yeare , as lawfull as if it were lent to another man ? but whatsoeuer other lawgiuers haue judged of vsurie , it is plaine , that the lord , who is the supreme , and in respect of the conscience , the onely lawgiuer , condemneth all vsurie by his law morall ; neither by his judiciall law permitted the same to be exercised by the subjects of that commonwealth which he ordained , among themselues . and therfore it cannot without contumelie against the wisedome of god be affirmed , that a commonwealth cannot well stand without vsurie ; especially considering that the holy ghost hath made the vsuall practise of vsurie countenanced by the state , a note of a corrupt state . for so the seuentie interpreters , psa. . , for the hebrew toc read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which as some thinke is deriued thence , and the auncient writers doe read the place thus , vsurie and deceit depart not from her streets . and the prophet ezechiel , chap. . , among other enormities , or as he calleth them abhominations of the citie ierusalem , he reckoneth this for one , thou hast taken vsurie and increase . and contrariwise , among the notes of a good gouernour this is mentioned , psal. . , that he should free his subjects from vsurie , ( for so againe the auncient interpreters doe read ) and violence : a notable example whereof we haue in nehemias that godly magistrat , chap. . and hereunto we may adde the judgement of that notable historiographer and wise polititian cornelius tacitus , who , as he judgeth vsurie to be a mischiefe to the commonwealth , so he noteth , that it was repressed in the auncient common-wealth of the romanes , when their manners were farthest from corruption . and to conclude , caluin himselfe is of this judgement , that an vsurer ought not to be suffered in a well ordered commonwealth . and thus you haue heard how vsurie offendeth against our neighbour , as being both vnjust and vncharitable . now let vs briefely consider how the vsurer sinneth against god , not only mediatly by vnjustice and vncharitablenesse , but also immediatly by impietie and vngodlinesse . for first seeing the practise of vsurie cannot stand with the true feare of god , as may be gathered out of that opposition , leuit. . , thou shalt take no vsurie of thy needy brother , nor increase , but thou shalt feare thy god : it is euident therefore , that they which take vsurie of them which borrow for need , do not walke in the feare of god , as nehemias telleth the vsurers of his time . secondly , the vsurer sinneth against god by disobedience and contempt : for he disobeyeth the commaundements of god , straightly commaunding free loane , and sharply forbidding vsurie , and contemneth the threatenings of god denounced against the same . thirdly , by infidelitie , in not belieuing the gracious promises of god made to those who lend freely : for as chrysostome hath well said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , vsurie is the off-spring of infidelitie . and therefore , whereas the lord hath promised to such , that they shall be the children of the most high , that they shall be blessed , and receiue great reward at his hands ; those that will not beleeue these promises , are to feare , that they are not the children of god , and that in stead of that blessing and reward promised , there remaineth to them the fearfull curse of god , and condemnation . fourthly , by diffidence , ending commonly in prophanenesse . for the lord would haue our faith concerning spirituall blessings in heauenly things , to be exercised and confirmed by our affiance reposed in his goodnesse for temporall blessings in earthly things , as may be gathered by the order of the fourth and fifth petitions of the lords prayer . for if we cannot find in our hearts to depend vpon the goodnesse of god for these vile and transitorie things ; how can we persuade our selues , that we truly beleeue in him concerning the forgiuenesse of our sinnes , and eternall life ? the lord therefore would haue vs , whether we want meanes , or whether we haue them , as well in the vse of meanes as in the want of them , to depend vpon his prouidence , and to cast our care vpon him . if he lay a crosse vpon vs , or seeme to depriue vs of our goods , it is his good pleasure that we should flie vnto him by prayer : if he vouchsafe to blesse vs , thankes are to be giuen vnto him , as to the authour of all good things . in a word , in all estates it behooueth a true christian to walke with god , and to haue dayly recourse to him . but the vsurers whole endeauour is to settle himselfe and his estate as it were out of the gunshot of gods prouidence : he will not deale by husbandrie or traffique , because of the hazards whereunto either of both is subject ; that is to say , because of his diffidence in god , to whose prouidence he dare not trust his goods : and therefore he will make sure worke for himselfe , that he shall not need to stand to gods courtesie . the practise of vsurie shall be as a tower of babel vnto him , that whether god doe blesse the traffique of men , or not , or whether it goe well or ill with husbandrie , he will be sure both of his principall and of his gaine . all is one to him , whether the marchants gaine or loose , sinke or swim , whether there be famine or plentie , faire weather or foule , he feareth no flouds . he looketh not vp to heauen with the good husbandman or godly marchant , either to craue the blessing of god vpon his labours , or to returne thankes for the same : but is so wholly addicted to the earth and to his vsurious cogitations , that he is seldome seen to looke vp : insomuch , that many times by his very looke and gate an vsurer may be discerned . in a word , his chiefe indeauour is , that in respect of worldly things he may haue nothing to doe with god : and so at length of a faithlesse man he becommeth also prophane , hauing forgotten god , as for this sinne the lord chargeth ierusalem , ezech. . : neither is god , i meane the true god , in all his thoughts . for his god mammon doth wholly possesse his heart : and therefore hee sinneth also by idolatrie . for seeing the root of vsurie is couetousnesse ( which is the root of all euill ) it cannot be denied , but that euery vsurer is couetous : and euery couetous man is an idolater , eph. . . and a seruitour of mammon , mat. . , and therefore no true seruant of the lord. now you must remember , that for couetous persons and idolaters , there is no inheritance in heauen . and therefore the vsurer as he sinneth against god by manifold impietie , so also against himselfe by desperat folly . for as euery notorious malefactor may truly be said to cast away himselfe , and is guiltie of selfe-murther , as it is said of korah and his complices , num. . : so the vsurer likewise pulleth vpon himselfe the fearfull judgements of god , and is guiltie of his owne ouerthrow . for the lord hath threatened not onely the translation of their goods from them in this world , prou. . , but also as touching the world to come , that they shall not dwell in the mountaine of gods holinesse ( as may be gathered out of this psalme ) but that they shall die the death ( meaning thereby the death of the soule : ) and that you may know to whom the cause of the vsurers damnation is to be imputed , it is added , and his bloud shall be vpon him . and that is it which leo sayth , foenus pecuniae funus est animae , the gaine of vsurie is the graue of the soule . wherefore what extreame folly and desperat madnesse is this , for the vsurie , that is , as it were , the tenths of thine owne money , to cast away thy soule , which thou oughtest not to hazard for the gaine of the whole world . for as our sauior sayth , what will it profit a man though he should gaine the whole world , if he loose his owne soule ? mar. . . to these arguments i might adde if it were needfull , the testimonies of all wise and learned men who haue liued vntill our age : for first , the philosophers , though heathens , haue written and spoken against it : the fathers of the church haue with one consent condemned it euen to the pit of hell : the christian councels haue seuerely censured it : the schoolemen , though corrupt in many other things , yet herein they retaine the doctrine of the primitiue church : the godly learned diuines of this age , and namely of this our church , doe for the most part inueigh against it : those few among vs that seeme to defend ●surie , doe in substance differ little from the rest , erring especially in this , that vnder the odious name of vsurie they defend and maintaine a lawfull contract of partnership , as i haue shewed before . and because the judgements of those learned men , who seeme not to condemne all vsurie , are of such force with vsurers , that they seeme to build their practise vpon their authoritie ; i will also take this hold from them , and out of their writings manifestly demonstrate before their eies , that the vsurie which is practised in the world , is not allowed of any godly diuine . for first , though they thinke a man may now and then lend vpon vsurie , such cautions obserued as they prescribe , yet they hold it to be vtterly vnlawfull for a man to be an vsurer , or to make a trade of it . now whereas they doe not denie , but that a man may make a trade of gaining by any honest or lawfull contract , this euidently sheweth , that euen out of their assertions it may be prooued , that vsurie is not a lawfull contract . quisquis ex professo foeneratur ( sayth caluin ) ille omnino debet ab hominum consortio reijci . whosoeuer is a professed vsurer , he ought to be excluded out of all humane societie . and againe , an vsurer ought not to be suffered in the church of god. secondly , they absolutly condemne vsurie of vsurie , which in it selfe is no more vnlawfull than vsurie of the principall . vsura vsurarum iudicio bonorum omnium etiam apud infideles damnata semper & infamis fuit . iun. in leuit. the conditions whereby they circumscribe vsurie , are these and such like . as first , that it be not required of them , who being in want , doe borrow for the supply of their necessitie ; but onely of those who borrow mony to make a gaine thereof : and that their lending to such , doe not hinder them from free lending to those which would borrow for need . . that they require not gaine of him which borroweth for gaine , vnlesse he be a gainer . and therefore they define that vsurie which they allow , to be part of the borrowers gaine , and but such a part as the borrower may liue of the rest . . that he which lendeth for gaine , must not onely require no gaine , but also must be content to beare part of the borrowers losse , if without his owne default he prooue a looser . . that the end of this lending must bee charitie , wherby the lender is bound to seeke the borrowers good rather than his owne . . that in this contract he respect the good not only of the borrower , but also of the commonwealth : and therefore that he require not so much gaine as the partie cannot raise by lawfull meanes . . that this lending be agreeable to naturall equity , which is to be judged of not by mens practise , but by the word of god. . that it be contained within those limits which the laws of euery countrey concerning vsurie do appoint . these cautions men must obserue , or else they may not build their practise vpon the authoritie of godly learned men ; who haue by these and such like conditions so qualified vsurie , as that where they be obserued , there is no vsurie , or at least no actuall vsurie committed . and because the authoritie of that excellent instrument of god , i. caluin , is much pretended for the defence of vsurie , i will therefore shew you briefely , how little encouragement vsurers can truly receiue from him . he sayth it is more than a rare thing , that the same man shold be an vsurer and an honest man. nay , he sayth , that an vsurer is euer a theefe and a robber : and although hee sayth , it may happen sometimes , that a man may in some case take vsurie , and cannot precisely bee condemned therefore , yet he setteth downe this assertion : but we must alwayes hold it to be a thing scarcely possible , that he which taketh vsurie , should not wrong his brother . and therefore it were to be wished , that the very name of vsurie were buried and vtterly blotted out of the memorie of men . and in another place , it were to be wished ( sayth he ) that all vsurie , yea and the name of it were banished out of the world . hauing thus by testimonies of scripture and by other arguments and testimonies prooued vsurie to be vnlawfull , it now remaineth , that for the better satisfying of the reader , i should answere such arguments as are made in defence of vsurie . but that you may not thinke , that the patrons of vsurie doe promiscuously defend all vsurie , therefore they circumscribe that vsurie which they allow with these conditions : first , that it be moderat ; secondly , that it be not required of the poore and needie ; thirdly , that it be not hurtfull to the borrower . where , by the way we are to obserue , that no man of vnderstanding goeth about to justifie that vsurie which is commonly practised in the world : in which , being immoderat for the most part , though it be but after ten in the hundred , there is seldome or neuer any thing else looked after but the lenders securitie , without respect , whether the borrower be wealthie or needie , or whether he shall gaine or loose thereby . but let vs examine these three conditions seuerally : for as touching the first , whereas i haue prooued before , that euery ouerplus or gaine required for loane , is that vsurie which is condemned in the scriptures , and that it is a thing in it selfe simply euill and vnlawfull , therefore i say with learned chemnicius , that when men make question of moderat vsurie , whether that be lawfull , or not , they might as wel make question , whether moderat adulterie , or moderat lying , or moderat theft is lawfull : for as adulterie , as lying , as theft are things in themselues simply euill and vnlawfull , and therefore cannot well bee done , so is vsurie , as i haue prooued . it is a good saying and a true of d. wilson in his booke of vsurie , that there is no meane in this vice , more than is in murther , theft , or whoredome : and as the stealing of one penny is theft , so is the least vsurie , though it be but of a penny . and as touching the second , whereas they allow moderat vsurie taken of the wealthie : i answere ( as before ) that if god in his word had made this difference of vsurie in respect of the poore and the rich , as he doth in respect of the israelite and the canaanite , to the poore thou shalt not lend vpon vsurie , but to the rich thou mayest ; their practise had beene justifiable , who require vsurie of the rich : but the lord in diuerse places of the scripture in generall tearmes absolutely condemneth all vsurie , as i haue shewed . and therefore , if because in the prohibition of vsurie in one or two places there is mention made of the poore , we may inferre , that therefore vsurie is lawfull towards the rich ; by the same reason the most notorious sinnes against the sixth and eighth commaundements may be justified , if they be not committed against the poore and helpelesse , because in the prohibition of those sinnes , there is expresse mention made in diuerse places , of the poore , the fatherlesse , the widdow , the stranger , and such others as are helpelesse . and therfore when the holy ghost saith , prou. . , rob not the poore because he is poore ; the robber might by the same reason justifie his robbing of the rich . and lastly whereas they allow vsurie , so it be not joyned with the hurt of the borrower : i answer , that by the same reason they may justifie the officious lye which is vttered to helpe and not to hurt the neighbour . but charitie as it rejoyceth in the truth , so also in justice ; and as a lye , so also vsurie is euer opposed to charitie , if not as an hurtfull thing to our neighbour , yet as an vnjust thing in it selfe . and it is a rule in diuinitie , that we may not do euill , that good may come thereof : and therefore vsury though it were not hurtfull , yet were it vnlawfull . but as it is vnlawfull in it selfe , so is it euer hurtfull , if not to the borrower in particuler ( as most commonly it is , in the judgement of caluin ) yet ( as i haue before shewed ) to the common weale , which is worse . besides in the contract of vsurie there is an absolut couenant for gaine : and therefore no prouision made for the borrowers indemnitie , seeing by the very contract of vsurie , the same gaine is to be required out of the borrowers losse as well as out of his gaine . whereas therefore they say , vsurie is to be allowed , when prouision is made that the borrower shall not be hurt or damnified thereby : it is all one as if they had sayd , that vsurie is then to be allowed , when it is no vsurie . but let vs consider their reasons , which are of three sorts , viz. proofes out of the scripture , with other arguments and testimonies . their proofes out of the scriptures are these . first the example of ioseph , ge. . which i haue heretofore shewed to haue none affinitie with vsurie . secondly , out of deut. . , , , , the author of the aforesayd english treatise would prooue , that in the seuenth yeare of freedome the rich debtor was by the appointment of the lord himselfe to pay his debt with the vsurie thereof , though the poore were exempted from payments of debts that yeare : for so it is sayd vers . . saue when there shall be no poore with thee : as if the lord bad said ( saith he ) prouided alwayes that thy rich debtor shall haue no such priuiledge , &c. and how is this proued ? forsooth because the word masshah which ( as he saith ) signifieth vsurie , and the verbe nashah which signifieth to lend vpon vsurie , are there vsed . but i aunswere , that masshah in no place of scripture signifieth vsurie , and in that place signifieth a debt which the creditor lendeth with purpose to exact againe : but there the lord taketh order that it should not be exacted in the seuenth yeare . and nashah in this place as appeareth by the text it selfe , and by the consent of all writers , signifieth onely to lend with purpose to exact againe that which is lent . for otherwise the lord should allow the lending vpon vsurie to the poore , and the exacting of it also , so it were not in the seuenth yeare . but that author absolutly condemneth all vsurie towards the poore : yea he affirmeth ( though without reason ) that the exacting of the principall alone from the poore is vsurie . but of the signification of these words i haue sufficiently spoken before . as for the prouiso which ( as he saith ) followeth , vers . , it appeareth by the reason following , that it is not an exception of the rich , for the lord shall blesse thee , &c for the words as iunius readeth , and caluin expoundeth them , are thus to be red , only because thy brother ought not by thy meanes to become poore , or be impouerished , and therefore are a reason of that law of remission . for seeing in that yeare of sabbath the ground was to rest , and men had not the meanes of raising profits whereby to pay their debts as in other years ; therefore if the creditors should that yeare haue exacted their debts , they would haue brought many to beggerie : for the preuention whereof , the lord saith he instituted this law concerning the remission of debts in that yeare of freedome . and that the creditors should not alledge for themselues , that they should be vnable to forbeare their money so long ; the lord addeth another reason , being a promise , that if they kept that & other his commandements hee would blesse them in the land , and so blesse them , that they should be able to lend to many nations , and should not need to borrow of them . so that in conclusion , this being not an exceprion of the rich , and the word masshah not signifying vsurie , there is no shew of reason in this allegation . thirdly , no more is there in the next out of pro. . , which notwithstanding the same author commendeth as a notable place to proue that the rich ought to giue interest or increase . he that oppresseth the poore ( saith salomon ) to increase himselfe , and giueth to the rich , shall surely come to pouertie : whence he inferreth these consequences : first , that it is as great a fault to giue or lend freely to the rich , as to oppresse the poore by taking vsurie of them , because the same punishment , viz. pou●rtie , is awarded to both . and secondly from the contrary , that it is as lawful and good to lend to the rich with a iust increase , as to giue or lend freely to the poore : and that the like opposit blessing of plenteousnesse equally belongeth to both . as if salomon had also said , he that giueth to the poore freely and cheerefully , and lendeth to the rich to increase himselfe , shall vndoubtedly attaine to great riches . thus you see how a partiall and prejudicat mind , seeketh rather to draw the scriptures to it selfe , than to conforme it selfe to the scriptures . this prouerbiall sentence is diuersly expounded : the most of them , that i haue seene , expound the latter clause as a punishment of the former . as if this were the sence and meaning of this prouerbe , that he which seeketh to enrich himselfe by oppressing the needie , shall contrarie to his expectation , either by bribes giuen to magistrats that he may escape the punishments which by the lawes belong vnto him , or else by forfeiture of his goods into great mens hands , fall into pouertie . others obserue here to be noted two practises of worldly men , which they read copulatiuely ; that is , to take from the poore and to giue to the rich , both of them in their intent and purpose referred to the enriching of themselues , but by the just prouidence of god so disposed , that in the euent they tend to their impouerishment . as if salomon had said , he that taketh from the poore to enrich himselfe , and giueth to the rich , that from them he may receiue greater benefits ( which commonly is the end of gifts giuen to great men ) shall by the just judgement of god come to pouertie : or as one vnderstandeth this prouerbe , he that oppresseth the poore to enrich himself : also who giueth to the rich small things , that he may receiue from him greater matters , and that he may do it , oppresseth the poore in the meane while , that he may haue to giue to the rich ; hee shall surely come to pouertie . but suppose the holy ghost did here match these two as equall sinnes , to take from the poore ▪ and to giue to the rich ; yet the latter is not generally to bee vnderstood , either as a sinne in it selfe , as though it were simply vnlawfull to giue any thing to the rich , or as great a sinne as to lend vpon vsurie to the poore : but with limitation to such things as are giuen to the rich , being vnjustly taken , or vncharitably withheld from the poore . howsoeuer it is , the holy ghost doth not speake here of lending at all , and therefore those two collections from hence are absurd and impudent , either that lending freely to the rich is as great a sinne as lending vpon vsurie to the poore ; or that lending vpon vsurie to the rich is as good a thing in his kind , as lending freely to the poore . which wicked and shamelesse assertions of this patron of vsurie , i wish , may bee an admonition both to others that haue taken vpon them the defence of the same cause , that through the partialitie of their affections they runne not into the like extremities ; and also to vsurers , that they relie not much vpon such patrons , nor hazard their saluation vpon their credit : who are now growne to this passe , as to call vertue vice , and vice vertue . would a man thinke it credible , that a christian man hauing knowledge and learning joyned with a profession of the truth , should euer conceiue , and much lesse commit to writing , that to lend freely to the rich is as great a fault as to lend vpon vsurie to the poore ; and to lend vpon vsurie to the rich as lawfull and good a thing , as to lend freely to the poore ? o tempora ! ●o mores ! in which it is a sinne not to be an vsurer , and a vertue not to be liberall , friendly , courteous , or ciuile . in which , religion is made to countenance vsurie for a vertue , and to condemne liberalitie and humanitie for a vice . fourthly , they alledge , ier. . . i neither lent vpon vsurie , neither haue they lent me vpon vsurie . whence they gather , that lending vpon vsurie is of the same nature with borrowing vpon vsurie , and both of them are there mentioned as indifferent things . i answer that the prophet speaketh not of lending vpon vsurie , or borrowing vpon vsurie , though some translations so read ; but of lending vpon securitie , or with purpose to exact that which is lent . and this signification better fitteth the purpose of the prophet , which is to shew the contentious disposition of the people , who contended with him when he had giuen them not onely no cause ( as he had done if hee had bene an vsurer ) but none occasion of cursed contention : for he had forborne all worldly ( though otherwise lawfull ) contracts , from whence many times contentions arise among men : as if he had said , i did neither meddle nor make with them in worldly affaires , neither bought nor sold , neither borrowed nor lent , and yet they contend . or if the prophet had spoken of vsurie in this place , it would serue rather for the condemnation of borrowing vpon vsurie , which in manie cases is vnlawfull , than for justification of lending vpon vsurie , which in no case is lawfull ; the prophet disclaiming the one as well as the other , as causes , or at the lest as occasions of contention . and these with some few other before confuted , are all their allegations out of the old testament . let vs come to the new : for ( as some of them say , ) it is not to be omitted that the apostles of christ in their sundry catalogues of sinnes do neuer once make mention of vsurie , which is an argument that it is lawfull , especially seeing in the romane empire vnder which they liued , it was commonly exercised euen vnto twelue in the hundred , as also among the iewes , to whom iames , peter , and iohn did write . i answer , first , although it be not forbidden by name in the new testament , yet that proueth it not to bee lawfull . an argument drawne from the testimonie of some one part of the scripture negatiuely , doth not hold ; it is sufficient that it is forbidden in the old testament , and namely in the morall law of god , which is common and perpetuall . and farre be it from vs to thinke that christ in his gospell alloweth any sinne which is forbidden in the morall law , as i haue prooued vsurie to be . againe , there are many other sinnes forbidden in the morall law , which are not once mètioned in the new testament . for to seeke no further , biting and griping vsurie is condemned in the morall law , and is a thing in the confession of all , simply and vtterly vnlawfull ; and yet thereof is no mention made in all the new testament : and therefore if this argument be good , no vsurie at all , be it neuer so immoderat or excessiue , is vnlawfull . secondly i answer , that vsurie is forbidden and condemned in the new testament , not indeed expresly and by name , neither is that needfull , for many things are contained in the scriptures , which are not expresly mentioned in the scriptures . there be , i doubt not , some sinnes condemned in the morall law , which neither in the law , nor gospell , nor any where in the scriptures are once named ; for the condemnation whereof it is sufficient , if it may by just consequence be deducted out of the scriptures . but vsurie is condemned both in the old testament and the new : in the old , expresly and by name ; in the new , by necessarie consequence , as sometimes vnder the contrarie affirmatiue : for where free lending is commaunded , as mat. . , not free lending ( that is , vsury ) is condemned ; sometimes vnder the general , as eph. . . . thes. . , let him that stole steale no more , let no man oppresse or defraud his brother , . corinth . . . neither theeues nor couetous persons shall inherit the kingdome of god. sometimes abstinence from vsurie is commanded vnder the arguments of the greater and lesse , as luke . . lend looking for nothing thence . for if i must lend without respect of mine owne profit , or without expectation of any benefit or gaine thereby , as the most expound that place ; then much more must i lend without a couenant , especially without an absolut couenant for gaine . and if i must lend without hope or expectation of recouering my principall , as others vnderstand that place , then much more must i lend without expectation of a gain and ouerplus aboue my principall : and if without expectation of gaine , much more without a couenant for gaine . hence ierome saith , in euangelio , virtutis augmentum est , & ambrose , euangelium dicit quod est plenius . sometimes againe by an argument drawne from the lesse . euen sinners , saith our sauiour , are willing and readie to lend one to another without vsurie , how much more doth it become you that are christians to lend one to another without vsurie ? do sinners , who are but naturall and ciuile men , in common courtesie and humanitie lend one to another , to receiue their owne without increase , and shal it not be a shame to such as professe themselues members of christ , to be behind sinners ? and whereas they affirme that vsurie was in the time of christ and his apostles commonly practised among the romanes and the iewes , i greatly doubt of the truth of that assertion , in respect of the romanes , seeing tiberius in the latter part of his reigne had vsed effectuall meanes for the abolishing of vsurie , as alexander ab alexandro reporteth : but much more in respect of the iewes , among whom the practise of vsurie was forbidden by the law of god , and to whom in the sixt of luke our sauiour giueth this testimonie , that the very sinners among thē would lend one to another to receiue as much as they lent . iames also in his epistle findeth fault with the rich men of that time , that they suffered their gold and siluer to rust , which they would not haue done if they had bene addicted to vsury : and therefore the lesse practise of vsurie in those times , may be some reason why it is not expresly mentioned in the writings of the apostles . and hereunto i might add the testimony of some historiographers , who affirm that vsurie in the primitiue church , & in the time of the apostles was most odious among all that professed the name of christ. but ( say they again , ) what if our sauiour christ beso far from condemning vsurie , that he approueth it : for when as he condemneth that slouthfull seruāt because he had not occupied his talent , he saith , that he should haue put forth his mony to the bankers , that at his cōming he might receiue his own with vsurie , mat. . . where ( say they ) our sauior speaketh of vsurie as of a lawfull gaine : and withall signifieth , that it is better for a man , who hath no other lawful trade to gain by , to put forth his mony to vsury , than to haue it idle by him . and how is it proued that christ speaketh of vsury as of a lawful gain , seeing this is not christs own speech , but by him assigned to a worldly master ? forsooth , because by this lord or master , christ himselfe is represented : and therefore it is not likely that he would assign to him such a speech as should contain any dishonest thing in it . answ. first , it may be doubted whether this lord or master would haue had his mony put forth to vsury , though he speake of receiuing it again with vsurie . for when any thing is restored to a man with increase , that increase by a metaphoricall speech is called vsurie . as for example : the earth is sayd by the orator neuer to repay that which it receiued , without vsurie , and therefore that is called naturall vsurie . the lord is said to repay him that is mercifull to the poore , as it were with vsurie . likewise when men shal haue imployed the gifts of god to the glorie of god and good of his church , the lord when he shall call his seruants to an account , wil acknowledge that he hath receiued his owne with vsurie : and this ( as also the former ) is called spirituall vsurie , whereof the holy ghost speaketh in this place . againe , when the debtor hauing gained by the imployment of the money borrowed , doth restore the principall , with the increase of a free gift or gratuitie , the creditor may be said to receiue his owne with vsurie : and that is called liberall vsurie . likewise if a man should deale by way of partnership with a merchant or exchanger , which in this place is called a trapezite , to receiue part of their gaine when they do gaine ; he may be said when by partnership he proueth a gainer , to receiue his owne with vsurie . but suppose this speech were so to be vnderstood , as that this maister would haue had his seruant to haue put forth his money to vsurie : yet this prooueth not , that christ doth therefore approue vsurie . first , because the maister speaketh of himselfe according to that opinion which his seruant had conceiued of him ; thou knowest me to be an hard man , who ( as vsurers vsually doe ) take vp which i laid not downe , and reape where i sowed not , and gather where i strewed not , why then diddest thou not accommodate thy selfe to my disposition , and do thy best indeuour that i might receiue mine own with vantage ? or if thou wert so idle as that thou wouldest not according to my commaundement , luke . . take the paines , or so diffident and distrustfull , as that thou wouldest nor beare the hazard of negotiation ; yet at the lest thou mightest haue committed it to the bankers . from whence you may gather by the way , that the course of vsurie fitteth them best , who are both idle and distrustfull . but this speech of this maister , who representeth our sauiour christ , doth no more prooue , that he alloweth vsurie , than that he acknowledgeth himselfe to be an hard and austere master , who taketh vp where he laid not downe , &c. and suppose againe , that our sauior christ had compared himselfe to a master who was an hard man indeed , and would require his seruants to put forth his money to vsurie ; yet this would not be a sufficient warrant either for the hardnesse or austeritie of masters , or yet for the vsurie practised by the seruants . for euen as here hee compareth the bestowing of his gifts vpon his seruants , ( that they employing them and vsing them to his glorie and good of their brethren , and increasing them in the vse , he might seeme to receiue his own with vauntage ) to a straight and austere masters deliuerie of talents to his seruants , that they might occupie or traffique therewith , to the end that he might make vs all carefull to vse and imploy the good gifts of god according to our seuerall places and callings , remembring that we shall be called to a straight account for the same : so elsewhere he compareth his comming to the suddain comming of a theefe , to the end that he might make vs vigilant and watchfull : and yet me thinkes this should be but small warrant for theeues suddainly to breake into mens houses . yea but ( say they ) though theft it selfe be vnlawfull , yet the wisedome of theeues in chusing a fit time , in respect whereof the comming of christ is compared to their comming , is not vnlawfull . to omit , that the comming of christ is compared to the comming of theeues onely in respect of suddainnesse : it cannot truly be said , that the wisdome of theeues in chusing their best oportunitie , is lawfull : for all such wisdom iames calleth earthly , carnall , and diuellish . yea , but you will say , although the vnjust stewards dealing with his master were vnjust and vnfaithfull , luke . , yet our sauiour christ commendeth his wisdome . i answere , euen as in that place our sauiour christ , though the dealing of that steward were vnjust , yet commendeth his wisdome ; not that he simply allowed thereof , for it was ( as iames sayth of all such wisdome ) earthly and diuellish , but commendeth it to his disciples , to be imitated in spirituall things , that we likewise should make vs friends with the riches of iniquitie , that when we must giue vp our stewardship , we may be receiued into euerlasting habitations : so in this place he speaketh not of vsurie as of a lawfull gaine , but commendeth the wisedome and care of the children of this world ( who are wiser in their generation than the children of light ) to be imitated of the faithfull in spirituall things . for as worldly men hauing receiued talents from their master to occupie for his best aduantage , vse not to keepe his mony idle by them , but do their best indeuour to increase the stocke committed to them , by traffique or negotiation ; or if they be idle or distrustfull , will commit it to the bankers , that their master may receiue his owne with vsurie : so those who haue receiued spirituall gifts and graces from god to be employed to his glory , ought not to burie or to hide them , but ought to imploy them as it were by traffique and mutuall communication of them for the common good of the church ; that by the imployment of them , the church being profited , and the gifts themselues increased , the lord may receiue his owne with vantage . for such is the bountie of the lord , that he accounteth the good of the church and the increase of his graces in his seruants , to be his owne gaine . thus haue i shewed , that although the similitude be pressed for the proofe of other matters than for which it is brought , yet nothing can be concluded thence for the justifying of vsurie . but now i answere further , that a similitude ought not to be pressed for the proofe of any matter besides the purpose for which it is bought : otherwise , from parables and similitudes a man might inferre very many absurd consequences . it is therefore a principle among schoole-diuines , that theologia symbolica non est argumentatius : that is , that arguments drawne from symbolicall and parabolicall speeches , prooue nothing in diuinitie . and basil speaking of this very parable , giueth this rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 parables doe not in their specialtie , or seuerally by themselues yeeld full rules or documents , but they lead a mans mind to the argument or cause which is in hand . the scope therefore and purpose of this parable , is to teach vs , that for as much as we are all to giue a straight account vnto god of those gifts and talents which we haue receiued from him , it behooueth vs therfore diligently and carefully to vse and imploy them , that by the imployment of them our brethren being profited , and the graces themselues being increased in vs , god may haue the glorie , and we euerlasting comfort . this doctrine our sauiour christ illustrateth by a parable or fained example of a master , who hauing at his departure into a strange countrey giuen talents to his seruants in diuerse degrees to be occupied , at his returne calleth them to an account , how they haue imployed his talents , and accordingly rewardeth the diligent & faithfull , and punisheth the idle and vnfaithfull seruant , taking from him his excuses , and condemning him out of his owne mouth : this was the proposition of the similitude , the reddition ( which is not expressed ) is this : so our lord and master , both when he ascended into heauen gaue , and also since by his spirit giueth gifts and graces to men , to some more , to some lesse , that we may imploy them to his glory , and to the good of our brethren ; and at his return in the day of judgement , he shall call vs all to an account , how we haue imployed our talents ; and so many as he findeth to haue beene diligent and faithfull seruants , he will reward with euerlasting joy and happinesse ; but such as haue buried the gifts of god by idlenesse and vnfaithfulnesse , he will punish , taking from them their friuolous excuses , and euen condemne them out of their owne mouth . when as therefore they say , that our sauiour christ in this parable signifieth , that it were better for a man to put forth his money to vsurie , than to keepe it idle by him : i answere , that this is altogether besides the purpose and intendment of our sauiour christ in this place : his drift is to shew , that as worldly masters require their seruants to increase their worldly wealth by one meanes or other , and will not admit their excuses which they pretend to their idlenesse and vnfaithfulnesse : so the lord requireth of all his seruants , that they should vse all diligence to imploy his spirituall gifts to his glorie : neither will he accept the friuolous pretences of such as are idle and vnfaithfull . and to this purpose onely , as i take it , is this speech concerning the putting forth of the mony to the bankers , vsed ; not that the like is to be done or can be done in spirituall things . . againe , they alledge the authoritie of iohn baptist , for when as the publicanes , who fermed the customes , tolls , and tributes in euery prouince , and vsed to put forth money which they gathered , vnto vsurie , demaunded of him , what they should doe ; iohn baptist answered , exact nothing aboue that which is appointed you . which the author of the aforesaid english treatise vnderstandeth thus , that they should not in taking vsurie exceed the centefima , that is , twelue in the hundred : as if iohn had approoued vsurie , so it exceeded not that rate . i answere , that the publicans who came to iohn , were not romanes , of the worshipfull order of knights , or other gentiles , but certaine of the iews , who being called soc●● publicanorum , the publicanes associats , as beza rightly judgeth , were hired by the romane publicanes to helpe and assist them , in gathering the customes , tolls , tributes , and reuenewes which were due in iurie , being a prouince to the citie of rome : for which cause , though they practised not vsurie , these publicanes being iewes , were hated and detested of the other iews , and esteemed as most notorious sinners , insomuch , that they might not enter into their assemblies , both because they associated themselues vnto gentiles , and also assisted them in a businesse most odious to them , viz. in exacting tributes and tolls from them , being a free people . these publicans therefore being in this common disgrace , and comming to iohn baptist to be baptized , propound this question to him , whether it were lawfull for them to exact the tributes in behalfe of the romanes ; or if it be , how they were to demeane themselues , and to that purpose aske him , what shall we doe ? vnto which question iohn answereth thus , require or exact no more than is appointed for you . which answere most plainely concerneth their dutie in exacting of tributes , tolls and customes , that they should extort no more than was due , as the publicans by forged cauillations many times did . vnto these testimonies the same authour addeth two more , mar. . , to him that hath , it shall be giuen : and act. . , it is a more blessed thing to giue than to receiue : but i will not trouble the reader with them . and these are their allegations out of the scripture . now i desire euery christian in the feare of god and without partialitie to compare these allegations which haue beene made for vsurie , with those testimonies of scripture which before i produced against it : & namely with that one , ezek. . , he that lendeth vpon vsurie , or taketh increase , shall he liue saith the lord ? he shall not liue , but he shall die the death , and his blood shall be vpon him . and let him vprightly consider to which part he ought rather to incline : for this may not be denied , but that if vsurie may be lawfully practised , it is to be done in faith , that is , in a sound persuasion out of the word of god , that it is lawfull . but whereupon shall this found persuasion be grounded ? on a few far-fetched allegations drawne into the defence of vsurie perforce , contradicted with such manifest testimonies of scripture , and confuted by most euident arguments ? but it may be , though their allegations out of scripture be weake , yet their reasons are strong . though they were neuer so strong , yet ought we rather to denie our owne reason , than not to yeeld simple and absolute obedience to the word of god. but let vs examine their strength . and first , that vsurie so qualified as i said before , is not vnlawfull , they prooue first by the name thereof . for say they , although the name vsurie in english tongue be odious through the abuse of the ignorant , yet in the learned tongues it is of a middle and indifferent nature . answ. by the learned tongues , are commonly vnderstood the hebrew , greeke , and latine : the first and ordinarie name of vsurie in hebrew is neshek , in greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in latine foenus . neshek signifieth biting , and is deriued from the same verbe which oftentimes in the scripture is ascribed to the biting of serpents . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is deriued either of the hebrew toc , which signifieth deceit and by the grecians is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . & . . as also isb tecachim , prou. . . the man of deceit , is commonly vnderstood to be the vsurer , and so by diuerse is translated . or else of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie ( as the philosopher rightly noted ) that vsurie is a monstrous and vnnaturall contract , whereby money , and other things which naturally do not fructifie nor haue no fruitfull vse , but are spent in the vse , are made against nature to fructifie and to bring forth gaine . for which cause ch●ysosiome calleth vsurie a pestiferous wombe . others giue this reason of the greeke name , that vsurie is called tokos , because it breedeth griefe to the borrower , or as ambrose sayth , because it worketh in the borrowers soule griefes answerable to the paines of childbirth . in latine it is called foenus , either quasi foetus , as nonius marcellus and others haue taught , by the same reason that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke , because it is as it were the monstrous and vnnaturall brood of that which is borrowed : or else it is named , foenus , quasi funus ( for in many latine words u is changed into oe dipthong : as in pomoerium for pomurium , and moenia a muniendo ) because it is the graue of the borrowers state , and of the lenders soule . wherefore ambrose sayth , nihil interest inter foenus & funus . and leo sayth , foenus pecuniae , sunus animae . the other words , viz. tarbith and marbith in hebrew , signifying increase , and vsura in latin , were as caluin faith deuised by vsurers themselues , when as the odious names of neshek and foenus did seeme to make their practise odious . and therefore disclaiming neshek and foenus , they professed themselues to take tarbith and vsura ; euen as vsurers among vs and the french refusing the name vsurie , as growne odious , haue deuised the names of interest , vse , and vsance . but for as much as the vsurers among the iewes , vnder the name tarbith exercised neshek , among the romans vnder the name vsura practised foenus , euen as the vsurers among the french , as caluin sayth , and also among vs , vnder the names of interest , vse , & vsance , practise plaine vsurie ; therefore the words tarbith and marbith are euery where taken in the ill sence , and are forbidden as well as foenus : and vsura among the latter latine writers growne as odious as foenus . quid foenus & calendarium & vsura , sayth seneca , nisi humanae cupiditatis extra naturam quaesita nomina ? what is foenus and the kalender ( for so the vsurers debt-booke was called ) and vsurie , but names of mens couetousnesse sought out besides nature ? and therfore it is a wonder , that any learned man should affirme , that the name of vsurie in the learned tongues is of a middle and indifferent nature . wherefore from these premisses this first argument may be retorted vpon them which made it . for if as the names of things be , such commonly be the things , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayth aristotle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , names doe follow or imitate the things : and plato calleth names the similitudes and resemblances of things ; then , odious and detestable names , are arguments of odious and detestable things : but the names of vsurie are odious , as hath beene shewed , for which cause the vsurers themselues do auoid them , and are ashamed of them , and therefore such a thing is vsurie it selfe . . obiection . no vsurie is forbidden by the law of god and by the law of nature , but that which is hurtfull , and ioyned with the hurt or losse of the neighbour . but some vsurie is not hurtfull but rather helpefull to the neighbor . therefore some vsurie is not forbidden . first , the proposition is vntrue , and of dangerous consequence : for the law of god forbiddeth all vsurie in generall , as a thing in it own nature and in his whole kind simply vnlawfull , without any such restraint or limitation , euen as it condemneth adulterie , lying , theft , or any other notorious sinne . and therefore , if it were lawfull thus to argue in fauour of vsurie , mincing the commaundement of god in an intollerable presumption , and restraining and limitting the same out of our owne braine : why may it not be lawfull so to argue in defence of other sinnes ; as indeed some haue done in defence of lying , which as you heard before is generally forbidden as a thing simply euill , and yet some haue taken vpon them the defence of such lies as are not hurtfull but helpefull to the neighbour . and why might not the pick-thanke as well haue justified his murthering of saule , if he had according to his owne report slaine him in charitie , and at his owne intreatie to end his paine , being past recouerie , and to preuent the scornings of the philistimes , which he feared more than death ? but they prooue their proposition thus . vsurie is not forbidden , but as it is against charitie , for charitie is the summe of the law , and he which obserueth the rules of charitie , keepeth the law . but that which is not hurtfull to the neighbour , is not against charitie , therefore that vsurie which is not hurtfull to the neighbour , is not forbidden . answ. charitie , which is the summe of the law , hath reference towards god ; towards our neighbour , not only in priuat , but also in publicke ; and towards a mans selfe . and in this sence i acknowledge the proposition of this syllogisme to be true , viz. that vsurie is not forbidden , but as it is repugnant to charitie . but hereby the assumption of this syllogisme is prooued to be false , for there be many things which are not perhaps hurtfull to our neighbour in particular , with whom we deale , which are notwithstanding repugnant to charitie . the officious lie helpeth the particular neighbour , in whose fauour it is told , yet because it is repugnant to veritie , it is repugnant to charitie . god who is truth hath forbidden all vntruth , and he will destroy euery one that speaketh lies : the lying mouth destroyeth the soule : therefore no lying can stand with that charitie and obedience which we owe to god , nor with that loue which we owe to our own soules . so in like sort suppose that the borrower sometimes is not hurt by vsurie , but rather holpen ; yet notwithstanding all vsurie is against charitie , for the practise of it cannot stand with charitie and our allegiance to god , who hath forbidden it , denounced his judgements against it , made gracious promises to them that will do the contrarie : nor with our charitie and dutie to our countrey , vnto which vsurie is in many respects noysome , as hath beene shewed : nor with that loue which we owe to our owne soules ; for whosoeuer putteth foorth to vsurie , or taketh increase , he shall not liue , but die the death . and moreouer , you may remember what i haue before prooued , that vsurie is euer repugnant to charitie , if not as a hurtfull thing to our neighbour , yet as an vnjust thing in it selfe . yea but say they againe , to proue the former proposition , that vsurie which is ioyned with the hurt of the neighbour , is condemned , therefore that which is not ioyned with the hurt of the neighbour is not condemned . answer . i denie the consequence : for there are other respects which make vsurie vnlawfull , besides the hurt of the neighbour , as euen now i shewed . by the same reason the patrones of officious lies might argue thus : god forbiddeth vs to tell a lie against our neighbour ; therefore the lie which is not against the neighbour , but for him , is not forbidden . but you will say , all lying is forbidden : so is all vsurie , as i haue alreadie prooued . and thus i haue shewed against the proposition , that all vsurie is vnlawfull , though all were not hurtfull . now i add against the assumption of the first syllogisme , that all vsury is hurtfull : hurtfull i say , either to the borrower , as commonly it is , or else to the commonwealth , as before hath beene prooued . obiection . . vsurie is not vncharitable neither in respect of the borrower , nor yet in regard of the common-weale : the former they prooue thus . there is no propertie of charitie which may not well stand with vsurie . no not that , charitie seeketh not her owne : for i am not otherwise bound to loue my neighbour than my selfe . nay rather the debtor should offend against charitie in too much seeking his owne , if he would haue another mans money freely , by which he is sure in all likelyhood to gaine . answer . in traffique and negotiation it is lawfull for a man as well to respect his owne gaine , as another mans good . but in lending , which is an act of charitie , and a contract ordained for the good of the borrower , to seeke gaine , it is against charitie , which seeketh not her owne . we ought to lend by the commaundement of christ , not respecting our profit or gaine , but the good of the borrower . but the vsurers charitie is , by his lending to seeke ease out of the borrowers labour , securitie out of his hazard , and gaine as well out of his losse as out of his gaine . againe , out of the vncertaine negotiation of the borrower to couenant for certaine gaine , it is not onely vncharitable but also vnjust and vnequall . but in the contract of actuall vsurie there is an absolut couenant for certaine gaine , as i haue proued before , which the borrower whether he shall gaine or loose is absolutly bound to pay together with the principall . and this absolut couenant for certaine gaine , is not an abuse happening besides the nature of the contract , but of the verie nature and essence of actuall vsurie . but the borrower ( you say ) is in a maner sure to gaine . why then ( say i ) will you not aduenture with him ? for if the lender will be content to hazard his principall , so as he will not onely looke for no gaine but when the borrower gaineth , but also will bee content to beare part with him in his losse , hee shall not deale by vsurie , but by partnership . and whereas they say that the borrower should offend against charitie in seeking too much his owne , if hee would desire to borrow freely , &c. i answer by distinction , men borrow either to supply their need , or to procure gaine : of the former there is no question , but that they may with good conscience desire in their necessitie to borrow freely : onely men must beware , how they fall into this necessitie . as for them which borrow for gain , you may consider their dealing in the time , either of the borrowing , or of the payment . in the time of borrowing , he doth not therefore sinne against charitie , if he will not out of his vncertaine traffique promise certaine gaine to the lender , who will beare no hazard with him : indeed if the lender will be content to beare part of the losse , the borrower ought to yeeld him part of the gaine . at the time of payment he is bound to be thankfull to the creditor if he haue gained , and willingly to afford him some part of that gaine wherewith it hath pleased god by the creditors meanes to blesse him , especially if the creditor could not well forbeare his money . as touching the latter point , that vsurie offends not against publike charitie , they indeuour to proue by these two reasons . because it is both profitable and necessarie to common weales . it is profitable : for if the creditor haue no skill in any trade or traffique , and the borrower hauing skill wanteth a stocke , not onely both they shall be gainers , but the commonwealth also shall receiue good by the imployment of the one mans stocke , and of the others skill , whereas contrariwise the common wealth should sustaine losse , if neither the creditors money be occupied , nor the borrowers skill imployed . i answer , there are other lawfull meanes whereby mens money may better be imployed for the good of the common weale , than by vsurie : for when the borrowers do gaine by that which they haue taken vp on vsurie , the common wealth commonly payeth the vsurie , as hath bene shewed . but why wilt not thou imploy thy mony thy selfe in some honest contract ? is it because thou wilt take no paines , nor beare any aduenture , but wilt be sure to prouide for great and certaine gaine with ease ? then art thou an vnprofitable member in the commonwealth , liuing of the sweat of other mens browes , &c. or hast thou any lawfull reason either because of thy calling , age , or condition , that thou canst not indeed imploy thy money thy selfe ? then mayest thou buy either lands or rents after that maner which before hath bene shewed , or else thou maiest deale by partnership . but you must remember , there is no partnership without partaking in the losse as well as in the gaine . that vsurie is necessarie they prooue , because as the world now goeth , and as mens maners now are , no common weale can stand without it . answer . if that be true , then vsurie is proued to bee a necessarie euill : and this necessitie argueth not the lawfulnesse of vsurie , but the wretched estate of the world , which as iohn saith , lieth in euil . for to say absolutly that cōmonweales cannot stand without vsurie , were derogatorie to the wisedome of god , who would not suffer vsurie in that cōmonweale which he ordained , as hath before bin shewed . but whence ariseth this necessitie ? the necessity of borrowing & so of lending ariseth frō mens wants , and hardly can humane societies stand without that contract : but the necessitie of vsurie ariseth of mens couetousnes and hardnesse of their hearts . for although there may be a necessitie of borrowing vpon vsurie , when men that must needs borrow cannot borrow freely , yet there is no other necessitie why men should lend vpon vsurie , but that which their owne couetousnesse ( when they haue once said they will be rich ) hath imposed vpon them : for vnlesse thy neighbour haue need to borrow , there is no necessitie of lending at all imposed vpon thee . but if thy neighbour haue great need to borrow , and thou be well able to forbeare , the lord hath laid a necessitie of dutie vpon thee to lend freely , which without sinne thou canst not auoid . or if there be a necessitie that thou shouldest imploy thy stocke to gaine , there be other lawfull contracts to that purpose , so that thou shalt not need ( vnlesse it be for idlenesse and distrust ) to deale by vsurie . now if a pretended necessitie , arising from the hardnesse of mens hearts , and setled resolution to go on in the practise of vsurie , contrarie to the commaundement of god , be of sufficient force to justifie vsurie ; then by the same argument , may any other sinne be justified . object . . it belongeth to magistrats to determine of ciuile contracts , and therefore vsurie is so farre forth lawfull , as they by their lawes allow it . answer . the rule of our conscience is not the law of man but the law of god : and it is a principle , that the law of the inferiour cannot dispence with the law of the superiour . if therefore the law of god condemne all vsurie , no law of man can make any vsurie lawfull . againe , we are to distinguish betwixt allowing and permitting : no good lawes allow vsurie as good , though some permit it as a thing euill , for auoiding of greater euils . magistrats are faine sometimes to permit and tollerat that which they are not able altogether to amend . moses for the hardnesse of mens hearts permitted the husbands to put away their wiues , so that they did giue them a bill of diuorcement , wherein their wiues innocencie should be cleered ; not that he allowed thereof , but that he would prouide for the wiues safetie , deliuering them from the furie or tyrannie of their husbands . but notwithstanding this permission , whosoeuer put away his wife hauing not broken the bond of wedlocke by committing adulterie , by the sentence of our sauiour christ , himselfe committed adulterie . so the magistrats , by reason of the couetousnesse and hardnesse of mens hearts are forced to tollerat vsurie , so it be kept within such bonds as they prescribe , not that they allow thereof , but that they might prouide for the good of those who haue need to borrow , both that they might borrow , and also that borrowing they should not bee too much oppressed . but notwithstanding this legal tolleration , he that lendeth for gain is an vsurer & a theefe before god. and therefore as the judiciall permission of moses in the case of diuorcements , so the ciuile permission of magistrats in the case of vsurie , doth not serue to cleere a man from the guilt of sinne before god , but onely to exempt the partie from ciuile punishment . and yet it cannot be truly said that our lawes do so much as permit any vsurie , excepting in the case of orphanes . wherefore this argument may also be retorted vpon our patrons of vsurie : for seeing as they say , magistrats haue authoritie by their lawes to determine of ciuile contracts ; and seeing our lawes determine of all vsurie as of a sinne , allowing none at all as good , but punishing it as euill , and not so much as permitting any , except in the case of orphanes ; hereof it is to be inferred , that no vsurie among vs can be practised with a good conscience . object . . if letting be lawfull , then vsurie also is lawfull , for vsurie is letting of money ; but letting is lawfull , therefore vsurie . answer . to the prosyllogisme or proofe of the proposition : i haue before sufficiently shewed that vsurie cannot be cōmitted but in things which are lent to be spent ; and therefore as they are the subject of vsurie , they are not lettable . and as for the proposition it selfe , you haue heard , that although letting in it selfe be a lawfull contract , yet vsurie in it selfe is simply and vtterly vnlawfull . but why may not money be let as well as other things ? because none of those respects are incident vnto money , for which hire is lawfully required . for first , things which may be let haue a fruitfull vse in themselues , which a man may let and alienat for a time , reseruing the propertie to himselfe ; but money and those other things which are the subject of vsurie , which consisting in quantitie are spent in the vse , haue no fruitfull vse , which either may be seuered from the propertie , or valued apart , as though it might be let or alienated , the propertie reserued . secondly , the partie which hireth things that be let , after he hath according to the contract of hiring enjoyed the vse thereof , he restoreth the selfe same particular which he tooke to hire , being for the most part impaired in the vse . the partie which borroweth money and such other things as consist in quantity , after he hath spent the same , is not to restore the same particular which he hath spent , impaired in the vse , but the full value of the principall , with better rather than worse . thirdly , he that letteth any thing to hire , as he retaineth the propertie , so he beareth the hazard thereof : but it is concontrarie in vsurie : for the money being once lent , the propertie is transferred to the borrower , and with the property the hazard . to omit the cost and charge which the letter to hire many times is at , with those things which he letteth : wheras the vsurer is at no cost at all . there being these foure considerations , why letting is lawfull , and vsurie vnlawfull , the patrons of vsurie take exception against the first , neglecting the rest . for ( say some of the most learned of them , ) it is but an ignorant obiection which is made out of aristotle , that vsurie is a gaine contrarie to nature , because money begets not money : seeing the scripture condemneth the increase of meat as of money . answer . be it so , for there is the same reason of mony and of other things which are spent in the vse . let the reader therfore judge whether chrysostome and ambrose which make this objection out of aristotle , or he which vseth this reason , were more ignorant : for it were as monstrous to require gaine for the fruitfull vse of meat being spent in the vse , besides the price of the meat it selfe , as to require a gaine for the fruitfull vse of money which is spent in the vse , besides the full restitution of the principall . yea but money , though it be not fruitfull in is selfe , yet by negotiation it bringeth forth greater increase them other things which are let . answer . the gaine which is raised out of any thing which hath not a fruitfull vse in it selfe but is spent in the vse , is not the fruit of that thing , but of his skill and industrie which doth imploy it . no more haue other things ( say they ) no not the earth it selfe , without the labour and industrie of him that vseth the same . answer . we must distinguish betwixt fructum and questum , fruitfull vse , and gaine . the fruit or fruitfull vse ariseth from the nature of the thing it selfe , and as the lawyers speake , ex ipso cui●sque rei corpore , and such is the fruit or fruitfull vse of things that be let , as of cattell , their yong ones , their milke , their wooll , their labour in drawing , and cariage of the earth , both that which groweth within it , as mettals and minerals , &c. and also that which groweth vpon it , as hearbes and trees and their fruits . likewise of artificiall things , as of houses , the commoditie of dwelling , of ships , the commoditie of sailing , &c. questu● , or gaine , is that which ariseth not out of the nature of the thing it selfe , but is gotten by negotiation or making of contracts , as buying and selling , &c. and thus those which haue skill and will be at the paines and charge , may raise a gaine not onely out of those things which haue a fruitfull vse of themselues , as those which buy such commodities to sell them againe vsually do , as horse-coursers , drouers , and other trades men ; but also out of such things as are spent in the vse , which as the lawyers speake , non corpore sed quantitate constant , as victuallers , mony changers , salters , vintners , and such as buy these kinds of commodities to sell them againe , vsually do . now if things which haue a fruitfull vse in themselues cannot be let in respect of any gaine which may be raised out of the buying and selling of them ; much lesse may those things which in themselues are not lettable , because they haue no fruitfull vse , neither are to returne in the same particuler , be let in respect of any gain which may perhaps be raised by the imployment of them in negotiation . if you say that although things cannot bee let to this vse , because they are not to returne in the same particuler , yet they may be sold to this vse , and in respect thereof may be sold the dearer : i answer , that all commodities are , and indeed ought to be sold cheaper to such as buy to fell them againe , than to others who buy for their own vse ; otherwise they which deale by retailing , which is a necessarie trade , should either themselves be continuall loosers , or be forced to enhance the prices of commodities , to the prejudice of the common-wealth . onely the vsurers who ought to lend freely to those which are in need , do thinke they may put forth their mony and commodities at an higher rate , to those which meane to imploy them vnto gaine ; whereby such persons become either banquerups , if their gaine be not great , or oppressors of the common weale , if it be . but suppose that money hath a fruitfull vse in respect of the gaine which is raised by the imployment of it , yet to whom ought the profit arising out of the vse thereof appertaine ? surely to him who hauing the property of the money , doth also beare the hazard , sustaineth the charge , taketh the paines , vseth his skill in the imployment of it , that is to say , to the borrower : to whom the losse also if there be any , wholly appertaineth . if you say that by the same reason the landlord ought not to receiue any rent for the ground which he letteth : i answer , first , that the land hath a fruitfull vse in it selfe , answerable to the rent , both without mans helpe , as in medowes , pastures , woods , and mines , &c. and also with , as in arable grounds , wherein the rent is proportionated according to the fruitfulnesse thereof . secondly , that the propertie of the ground belongeth to the landlord , and therefore the profit belongeth partly to him in respect of the fruitfull vse of that which is his , partly to the tenant for his labour and charges . thirdly , the landlord beareth the hazard of the ground , not only in respect of the title , but also in respect of calamities , which happening , he is as well to loose his rent , as the tenant his labour and charges . againe , they alledge two other reasons , in respect whereof they do imagine that money may as well be put to hire as other things : the one is , the propertie of continuance which it hath , being not subiect to be consumed , as other things , and namely as cattell are : the other , because by mon●y a man may buy any thing which is vsually let . the former reason is to litl● purpose : for money though it continueth in it selfe and is not perished , yet it continueth not to him that vseth it : for to him that vseth it , it is spent ; to him that vseth it not , it is vnprofitable : whereas other things remaine in the vse , and continue profitable to them which vse them . the latter i haue answered before : for although hire may not be taken for money , yet i doe not deny but that hire may be taken for things which are bought with money , if they bee not such as are spent in the vse : for besides other respects before mentioned , hee that letteth that which he hath bought , he standeth to the hazard of it ; but so doth not he that putteth forth his money to vsury . these with some others which before i refuted when i propounded mine owne arguments , are the chiefe objections which are made in defence of vsurie . the rest , which i haue either read or heard , are either of small weight , or altogether impertinent . of the former sort are foure other arguments of mine english author : as first , if men may not sell the dearer for time , then wo-worth to all merchants and occupiers , whose vse is to sell the dearer for time . answer . he might as well haue said , if men may not lend vpon vsurie lawfully , then wo-worth to all vsurers , whose vse is to lend for gaine . but ( say i ) the former is true both in this proposition and in the former , as i haue proued heretofore , and therfore the conclusion of a fearfull woe is to be inferred against those , who will notwithstanding all that which hath bene said , continue still in the practise either of open vsurie , or of selling dearer for time , which is couert vsurie . secondly , either all contracts o● gaine are vsurious , or those onely which are vniust and vnequall : but it is absurd to say that all contracts for gaine are vsurious ( and that he proueth valiantly and at large ) therefore those onely are vnlawfull , which are vniust and vnequall . all this i graunt : what then ? and therefore by consequent vsurie is not vnlawfull . but how is that consequence proued ? mine author had rather the reader should take it for granted , than put him to proue it : for i haue made it manifest before , that all vsurie is vnjust , vnequall , and vncharitable . thirdly , either men must lend vpon vsurie , or else let their money he idle by them : but the latter ought not to be done , therefore the former may . to the proposition i answer , that there is no necessitie in that disjunction , for men must neither lend vpon vsurie , nor yet suffer their mony long to lie idle by them , but part they are to communicate to the vse of others , according to the rules of charitie and liberalitie : part they are to spend for their owne vse , according to the rules of frugalitie : and the rest they may imploy in some honest contracts , according to the rules of justice and thrist , or good husbandrie . fourthly , to lend vpon vsurie and to borrow vpon vsurie are relatiues , therefore if to lend vpon vsurie be a sinne , it is a sinne to borrow vpon vsurie , and if to borrow vpon vsurie be lawfull , than is it lawfull to lend vpon vsurie . i deny the consequence , which is grounded vpon a false supposition , that there is alwayes the like reason of relatiues . the same author saith that the vsurer and the poore are as relatiues , therfore by this reason , if it be a sin to be an vsurer , it is a sinne also to be poore . in like sort , the oppressour , and he that is oppressed , the robber , and he that is robbed , are relatiues ; but shall we hence conclude , that if to be robbed , or oppressed is not a sinne , therefore it is not a sinne to rob or to oppresse ? to borrow vpon vsurie is lawfull onely vpon necessitie , as i shall shew , but hee that yeeldeth to pay vsurie when he is to borrow vpon necessitie , is oppressed , and therefore be which imposeth vsurie vpon him , is an oppressor . and in this consectarie drawne from relatiues , there is indeed par ratio the same , or equiualent reason , on both sides . the borrower vpon vsurie is oppressed , therefore the lender vpon vsurie is an oppressor . and contrariwise . the rest of the arguments which i find vsed in defence of vsurie are impertinent , seruing to proue the lawfulnes , not of gainefull vsurie , whereof is the question ; but either of liberall vsurie , or recompencing vsurie and interest , or of some other lawfull contract . and first for liberell vsurie . equitie requireth that he who hath gained well by the imployment of money borrowed , should allow some part of his gaine to the lender , especially if hee could not well forbeare his money . secondly , againe the lender hath holpen thee to thy gaine , therefore thou oughtest to make him partaker thereof . thirdly , charitie requireth that he which hath raised great gaine out of my money , should impart some part thereof to me . fourthly , we must do to others as we desire that others should do to vs. but when others haue gained well by our money , we could be content to be partakers of that gaine . fiftly , should a richer man occupie a poorer mans stocke , and gaining well thereby , make him none allowance ? should be grow rich with another mans hinderance ? these reasons prooue that the borrower is bound in thankfulnesse , when hee hath gained well by that which he hath freely borrowed , to impart some portion of his gaine to the lender , especially if without some hinderance to himselfe hee could not forbeare his money so long . from whence this conclusion may be inferred . that which the borrower ought willingly to giue , the lender may receiue . the borrower ought willingly to giue some part of his gaine which he hath raised by the money freely borrowed of him who could not well forbeare it : therefore the lender may receiue such part of the borrowers gaine , as he doth willingly impart vnto him . all this i graunt : but hereby the contract of vsurie , wherein is an absolut couenant for the receiuing of the principall with an ouerplus , whether the borrower gaine or loose , is nothing at all justified . the second ranke of impertinent arguments fight for interest or recompencing vsury , of which sort there are in the aforesaid english treatise , fiue , distinguished by notes of number , that author ( as it seemeth ) laboring more for number than for weight of arguments . first , shall the debtor ( saith he ) being an able man , by seeking delayes gaine time after time at his pleasure , to the losse , hurt , and trouble of his creditor , without recompence ? secondly , is it reason that a rich man should withhold any mans money against his will , and make his priuat gaine thereof ? thirdly , the father in law making delayes for the payment of that portion which he promised with his daughter , is to make allowance by way of interest to his sonne in law , who beareth the charge and burden belonging to marriage . fourthly , when the creditor being disappointed of his money at the day of payment , is forced himselfe to take vp so much after ten in the hundred , may not he require the same to be allowed him of the debtor , through whose default he sustaineth that losse or hinderance ? fiftly , when the suretie is compelled through the debtors default to pay the debt which he vndertooke for him , the debtor is bound to make him recompence , of what losse or hinderance hee sustaineth through the debtors default . all this i graunt : but gaineful vsurie differeth much , as i haue shewed before , from recompencing vsurie or interest : for it is great reason that he which seeketh to be no gainer by loane , should be no looser . neither ought any man to be enriched with another mans losse . but whosoeuer hath bene the effectuall cause of the creditors losse or hinderance , he ought , if he be able , to make him recompence . sixtly , to these another reason may be added , which is the onely argument grounded vpon the scriptures , which i find in one learned patron of vsurie . there is the like reason of ceassing from labour , and forbearing of money : but he that causeth a man to ceasse from his labour , is to make him recompence according to the law , exod. . . therefore he which causeth another man to forbeare his money , is to make him recompence according to the time of forbearance . i answer , first , that there is not the like reason , betwixt a mans labour , and the vse of money : a mans labour being lettable , and yeelding to the labourer , if he worketh , certaine wages . secondly , although there were the like reason betwixt them , yet nothing could bee prooued hence , but the lawfulnesse of interest or recompencing vsurie : for the law speaketh not of allowance to bee made for a mans voluntarie ceassing from his worke , but when he ceasseth against his will , hauing beene smitten and wounded by another man , so that he cannot worke ; in this case the smiter is to make him recompence for the losse of his time and ceassing from his labour . in like case allowance is not to be made for voluntarie forbearing or lending of money : but when the creditor forbeareth it against his will , to his losse and hinderance , through the debtors default ; the debtor hauing bene by his delay the effectuall cause of the creditors losse , is to make him recompence . lastly , he which hauing bought wares maketh default of payment , is by the ciuile law to pay vsurie to the seller , from whom the price is detained against his will to his losse and hinderance . answer . i deny not but that if the price were equall , the like allowance is to be made in this case , as after delay in that which is borrowed : but this allowance is not gainefull vsurie , but recompencing vsurie or interest . there is another sort of impertinent arguments , which serue to proue the lawfulnesse , not of vsurie , but of the contracts . as first of the gainefull contracts of negotiation and traffique , in buying and selling : for some haue a conceit , that if any contracts of gaine be lawfull , vsurie ( which they like so wel ) cannot be vnlawfull . and to this purpose the author of the english treatise proueth , first , that merchandise is lawfull , by the description of the vertuous , godly , and wise woman , prou. . . . secondly , that buying of rents and lands is lawfull . thirdly , that the gaine of drouers and grasiers is warrantable : from all which , as so many arguments , he would haue vs inferre , that therefore vsurie is lawfull . but vnlesse he can proue that men may as well lend for gaine , as buy and sell for gaine ( which i haue before disproued ) these arguments are to little purpose . secondly , he alledgeth the lawfulnesse of the ciuile lending , whereby a man lendeth expecting the like courtesie againe : as for example , when a man lendeth where he hopeth to borrow as much another time ; when a miller lendeth money to a baker , to the end he may grind at his mill ; when a scriuener lendeth mony to a gentleman , to the end that hee should haue his writings made with him , &c. but although this ciuile lending with expectation of the like courtesie , be not so commendable as the christian and charitable lending , which is without respect of our owne good or profit , euen as the inuiting of our able friends is not so laudable as the feasting of the poore and helpelesse , yet is it lawfull , so long as the courtesie expected is not valuable by money , or such as is commonly and lawfully bought and sold for money . such is the courtesie of lending expected from them of whom we borrow , the courtesie of their custome in frequenting our shops to buy our wares , or to haue their worke done with vs , and such like . howbeit if we couenant with the borrower for these courtesies , they may be clokes of vsurie : as if i bind him to lend who will be more like to borrow , & more willing to pay vsurie for the former loane , than to lend as much more ( which hath bene a practise of some dissembling vsurers : ) or if i require his custome , with this purpose , to make him pay the more for my worke or ware , because he is in my danger , or beholden to me . otherwise , if he haue a peni-worth for his peny , and be as well dealt with as others that are no way beholden to vs , euen by the naturall obligation which bindeth all men to thankfulnes , he is bound to shew that courtesie to those who haue well deserued of him , rather than to others . and these are the arguments which are brought for vsurie , which also i would desire the christian reader to compare with those which haue bene brought against it . now we are to descend to their testimonies , which are partly the publicke allowance of lawes in these dayes , and common practise of most rich men in all christendome , partly the priuat judgements of diuerse learned and reuerent men of this age . of the lawes i haue spoken before : that none allow vsurie ; though some with certaine restraints doe permit and tollerat it as an euill thing , for the auoiding of greater mischiefe . the commen practise of rich men doth not proue vsurie to be lawfull , but themselues to be couetous and void of charitie . as for the judgements of godly learned men : i answer , that none such do allow that vsurie which is practised in the world , or if any do , i oppose to them the judgements of many more worthie and learned men in this age , the testimonies of all the learned in former ages , both christian and heathen , the censures of councels , the authoritie of the word of god. now if the conscience of any be not clearly conuicted by the euidence of truth , which i haue deliuered concerning the vnlawfulnesse of vsurie , i will for their sakes add a further consideration ; whereby it shall appeare , that although we were not sure that vsurie is vnlawfull , yet it cannot be practised with a good conscience . first , because it cannot be done in faith , that is to say , in a sound persuasion out of the word of god , that it is lawfull : and whatsoeuer is not of faith is sinne . wherefore , if thou doest but doubt of the lawfulnesse of vsurie , thou art to abstaine from it , being well assured , that this is the safer course , for men are not to doe that which they doubt of , but euer in doubtfull things they must chuse the safer way . but it is to be feared , that many vsurers do not only doubt of the lawfulnesse of vsurie , but euen in their own consciences condemne it , and yet against their conscience doe practise it : for they had rather be vsurers than seeme so . yea they account it a reproch to be called an vsurer : and although they practise the thing , yet they auoid the name , and in stead of vsurie vse these names , vse , vsance , consideration , interest : and as they auoid the name , so many times they cloke the thing it selfe with diuerse other pretences , as hath beene shewed . againe , vsurie is a very odious thing and of ill report : the very heathen by the light of nature detest it . tully sayth , such gaines are to be misliked which are odious , as namely that of vsurers . columella sayth , that vsurie is odious euen to those whom it seemeth to helpe . aristotle saith , it is hated most worthily : for as plautus well saith , there is no worse kind of men this day , or that deale with lesse right , than the vsurers . alexander ab alexandro reporteth in detestation of vsurie , that very many nations did so abhorre it , that whereas they punished a theefe twofold , they punished an vsurer fourefold . as for christians , vsurie in auntient time was so odious among them , that if any were but suspected to be an vsurer , his house was counted the house of the diuell , no neighbour would fetch fire at his house , or haue any thing to doe with him , children would point at him in the streets : yea , by the laws of christians they are diffamed persons . the scriptures as you haue heard , censure vsurie as an abhomination , that is , as a sinne to be abhorred . and psal. . , the holy ghost vseth this interpretation against the wicked : let the exactour ( meaning thereby the vsurer , as all translations almost besides some english doe read ) ensnare all that he hath . whereby it may be gathered , both that to be an vsurer is an odious thing , and that it is a curse to fall into his snare . now the scriptures teach vs , that we should doe such things as are honest and of good report , prouiding for honest things not onely before god , but also before men , abstaining from all shewes of euill . seeing therefore vsurie is and alwayes hath beene a thing so odious and of so bad report , no christian can practise it with a good conscience . and thus i hope this question of vsurie is sufficiently decided . now let vs consider what vse this doctrine affordeth ; which briefely is thus much : that seeing vsurie is so detestable a sinne , as hath beene shewed , we should therefore take great heed , that we be not guiltie thereof , either as principals or as accessaries . the former vse concerneth either those who haue not as yet beene attainted with this sinne , or those that haue practised it . those who haue not defiled themselues with this vnjust gaine , are taught to confirme their resolution of abstaining from vsurie , and the rather , seeing the holy ghost in this place maketh it a note of a sound christian and citisen of heauen . as for those who haue practised this sinne , their dutie is to repent thereof , whereunto they may be mooued by this argument : those that shall dwell in the mountaine gods holinesse , are such as doe not put forth their money to vsurie . thou ( say i to him that is an vsurer ) puttest forth thy money to vsurie , therefore thou shalt not dwell in the mountaine of gods holinesse , namely , vnlesse thou repent . and againe ezech. , he that putteth foorth to vsurie and taketh increase , he shall not liue , but die the death , viz. vnlesse he repent and turne from his wickednesse : for that condition is to be vnderstood by warrant of the lords owne exposition , ezech. . , , when i shall say to the wicked ( as he sayth to the vsurer , chap. . ) thou shalt die the death : if he turne from his sinne , and doe that which is lawfull and right , to wit , if the wicked restore the pledge and giue againe that he had robbed , and walke in the statutes of life without committing iniquitie , he shall surely liue and not die . now vnto repentance , besides the inward loathing of the sinne and sorrow conceiued for it , is required ( as that testimonie out of ezech. . , , plainely sheweth ) both a desisting from the practise of vsurie , and a restitution of that which hath beene gotten by vsurie with the harme of others . for the first : it is the expresse commaundement of god by the apostle , eph. . , let him that stole , steale no more : and by nehemiah more particularly in this case of vsurie , chap. . , let vs cease from this burthen , meaning vsurie : forsaking of sinne accompanieth forgiuing of sinne : he that confesseth his sinne and forsaketh it , shall haue mercie , prou. . . neither may we thinke that god remitteth those sinnes , which we our selues retaine . but this point needeth no proofe . if vsurie be a sinne , and we guiltie of it , our conscience telling vs that it is a sinne , we cannot be saued , except this sinne be forgiuen vs ; and it will neuer be forgiuen of god , vnlesse also it be forsaken of vs. now vpon this forsaking of sinne , will follow the second dutie of repentance , namely restitution , as a necessarie consequent thereof . which restitution whosoeuer maketh not , being able to restore , he neither hath vnfained repentance for this sinne , nor any sound assurance of the forgiuenesse thereof . he hath not repentance : for he doth not forsake the sinne of theft and vsurie , that continueth in it ; and he continueth therein , that doth not make restitution . for so oft as a man remembreth , that whatsoeuer he hath vnjustly gotten by vsurie or any other kind of theft , to the damnifying of others , is not his owne , but theirs whom he hath wronged , and yet refuseth ( being able ) to restore the same , so often he committeth theft . therefore augustine sayth , that men doe repent indeed , but counterfeit repentance , if when they are able to restore other mens goods , wherein they haue offended , they doe not restore them . zachaeus so soone as he repented him of his former life , promised restitution . iudas hauing not true repentance , but onely a remorse for his sinne , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , restored the thirtie pieces of money , for which he had betrayed his master . but as he hath not repentance that maketh not restitution , if he be able , so neither hath he any sound assurance of remission . it is a true saying of augustine , non remitti peccatum , nisi restituatur ablatum , that the sinne is not remitted , vnlesse that which hath been vnjustly taken , be restored , namely , if the partie be able to restore : for whiles a man continueth in a sinne , he cannot beleeue the forgiuenesse thereof ; and he continueth therein , vntill he make restitution . to restore , is to cease from doing wrong , therefore he that will not restore , doth not cease from the wrong . but it is further to be considered , to whom and when this restitution is to be made , and how farre foorth . to whom ? surely to him that hath sustained losse or harme thereby , leuit. . . num. . , , that is , either to the vse of the debtour if he hath beene bitten , or to publicke and godly vses , if the commonwealth hath been endamaged . when ? so soone as thou desirest remission of thy sin , and reconciliation with god. for so the lord hath expressely commaunded , num. . , , . leuit. . , , , , , , viz. that first the sinne must be confessed to god : secondly , restitution is to be made to the partie offended the same day that thou seekest reconciliation with god , if not before : and thirdly , a sacrifice was to be offred , &c. the equitie whereof remaineth vnto vs ; that in the third place we should call vpon god for the forgiuenesse of our sinne , desiring him for and by the sufficient sacrifice of christ ( which was prefigured by the sacrifices of the law ) to forgiue our sinne . many will seeme to seeke reconciliation with god , but neuer thinke of making amends to their brother offended . but our sauiour christ teacheth vs another lesson , matth. . , . for whereas the priests and pharisies taught ( as the papists doe now adayes ) that the sinnes of the people were expiated by those oblations , whereof they themselues had the profit . our sauiour christ therefore affirmeth , that no man is reconciled vnto god , or that his oblation is acceptable vnto him , that seeketh not to satisfie his brother offended . if therefore ( sayth he ) thou bringest thy gift , that is , thy peace offering , whereby thou seekest reconciliation with god , and there remembrest that thy brother hath ought against thee , that is , that thou hast offended him and not made him amends , leaue thy gift there , and goe and first be reconciled to thy brother , and then come and offer thy gift . how farre forth is this restitution to be made , that is , of what vsurie , and of how much ? not of mentall vsurie , where gaine for loane is intended only and expected : for howsoeuer that intent corrupteth the act of lending , yet it polluteth not the free gift of the borrower , which is voluntarily giuen in testimonie of thankfulnesse . and therefore it bindeth not the lender to restitution to bee made to the neighbour whom he hath not wronged , but to repentance towards god. for the quantitie : so much at the least is to be restored as hath beene gotten by vsurie with the harme of others : or if the offendour be not able to restore so much , yet he must restore so much as he is able . the lord in his law commandeth , that the offender should restore the whole summe , and also adde a fift part vnto it , leuit. . . num. . . and zachaeus , to testifie his repentance , promiseth fourefold : that those men may know how farre they be from true repentance , who will restore nothing at all . i am the briefer in this matter , because this doctrine of restitution is not peculiar to vsurie , but generally belongeth to all sorts of vnjust getting . if therefore any shall thinke or say , durus est hic sermo , this is a hard or harsh doctrine , which is not so esteemed in respect of other kinds of theft : i answere , the harder this doctrine seemeth to vsurers than to other theeues and robbers , the more desperat is their estate than of others . and this may be another argument to aggrauat the grieuousnesse of this sin , that wheras other theeues and robbers , if once they be discouered , acknowledge their fault , and are willing to make restitution , vsurers though conuinced of this sinne , yet stand in defence thereof , and thinke not themselues bound to make restitution . but as we may not be guiltie of this sinne as principals , so neither as accessaries . for they are worthie of death not onely that commit sinne , but also that consent thereunto , rom. . . and this lesson concerneth either brokers or borrowers vpon vsurie . as touching brokers , there is no question , but if vsurie in it selfe be vnlawfull , then the practise of brokers and scriueners , which are factors for vsurers , as spies for theeues , is also vnlawfull and wicked : not onely because they helpe the vsurer to rob his neighbour , and contriue the bargaine betwixt him and the debtour : but also because they haue many shifts and deuices to wring from the borrower a fee for themselues , as it were for their brocage , besides the vsurie which is to be allowed to the creditour . but the greatest controuersie is concerning borrowers vpon vsurie : for some doe hold , that all borrowing vpon vsurie is generally and simply lawfull , affirming that the borrower vpon vsurie neuer offendeth : others contrariwise doe hold all borrowing vpon vsurie to be generally and simply vnlawfull , as well as lending vpon vsurie : others againe do hold , that borrowing vpon vsurie is neither generally lawfull nor generally vnlawfull , but in some cases lawfull , and in some other vnlawfull ; which assertion holding the meane , seemeth to bee true rather than either of the other , which run into contrarie extremities . the cases therefore are to be distinguished . . for first men borrow vpon vsurie , either for necessitie , and so vnwillingly : or without necessitie , and so willingly . for necessitie , when a man ( who is not to beg ) must needs borrow for the supply of his want , and cannot borrow freely : for men who are able to repay ▪ are not to beg or craue ; and those who shall not in their owne opinion be able to repay , they are not to borrow : for borrowing impheth a promise of repaying , which promise a man ought not to make , vnlesse in his own purpose and persuasion he shall be both willing and able to performe it : for there is no necessitie of sinning , no outward inconuenience being so great , as to sinne . the first thing then required in borrowing vpon necessitie , is , that the partie which borroweth shall be in his owne persuasion able to repay . the second , that he be in present want , in respect of the necessitie either of nature , person , or state . of nature , as when a man wanteth food or apparrell : of person , as when a man wanteth necessaries for his familie & charge depending on him : of state , as when a man wanteth present meanes for the maintenance of his credit and estate in that calling wherein god hath placed him ; and consequently , for auoiding of discredit , or of some notable impairing of his estate . the third , that it be not a sleight , but an vrgent necessitie . the fourth , that the partie who is to borrow , haue no present meanes of his owne to supply his want . for he that hath meanes of his owne to supply his need , though it be by selling of any thing which he may spare , hath no vrgent necessitie to cause him to borrow . the fift and last is , that being by vrgent necessitie forced to borrow , he cannot borrow freely : and therefore for auoiding of a greater inconuenience , is faine to yeeld to a losse . without necessitie men do borrow vpon vsurie , when there is no necessitie that they should borrow ; either first because they cannot borrow without sinne , as when they cannot persuade themselues that they shall be able to repay : or secondly , because they be not in want , and therefore borrow not for need , but either for pride , for ryot , or for couetousnesse : for the satisfying of any wherof , there is no necessitie : or thirdly , because it is no vrgent but a sleight necessitie , which may easily be either auoided or vndergone : or fourthly , because they haue present means of their owne , whereby their want may better be supplied : or fiftly and lastly , when they may ( if they will be so much beholden to others ) borrow freely . . the second distinction , which after a fort is implied in the former , is , that men borrow either for good and lawfull causes , or for bad and vnlawfull purposes . for there is no necessitie of borrowing for wicked and sinfull respects . . the third , that vsurie is either offered by the borrower , or imposed by the lender . and that it is offered either at the first , or after the lenders plaine deniall or pretended excuses . . the fourth , that men borrow vpon vsurie , either with assurance of future means to heale the biting of vsurie without the injurie of others , or impouerishing of themselues , or without any such assurance . . the fift , that the necessitie whereupon men borrow , is either contracted and drawne vpon themselues by their own default : or else it is a blamelesse necessitie . by helpe of these distinctions it will not be hard to cleare this controuersie , which otherwise is very intricat . for hereby it wil appeare , that neither all borrowing vpon vsurie is to be allowed , nor all generally to be condemned . for against the former assertion , which alloweth all borrowing vpon vsurie , we are to hold , that the borrower vpon vsurie offendeth either first , when he borroweth without necessitie ; or secondly , to ill purposes ; or thirdly , when he induceth the lender to lend vpon vsurie ; or fourthly , when in respect either of the time to come he shall not haue meanes to cure the wound which vsurie hath made , without doing wrong to others , or impouerishing himselfe ; or fiftly of the time past , when as through his owne former default he hath brought himselfe into this necessitie . for although his necessity when he is once in it , may excuse his borrowing , being rightly qualified according to the foure former distinctions , yet his fault in drawing vpon himselfe wilfully or negligently this necessitie , cannot be excused . but these fiue points need further explication . first therefore i say the borrower offendeth , who borroweth vpon vsurie without necessitie in any of those fiue respects before mentioned , that is , if either he find himselfe vnlike to repay that which he borroweth , or if he be not in want , or if his necessitie be not vrgent , or because he hath sufficient meanes of his owne , or if he might borrow freely if he would . for as touching the first : on those who haue no good hope or assurance that they shall be able to repay , the lord hath not laid a necessitie to borrow , and much lesse vpon vsurie , but to seeke releefe by other lawfull means : for although the vsurer deserue to be deceiued , and by the auncient lawes of this land , it hath bene decreed that it should be no fault to deceiue an vsurer ; to which purpose plato prouided also by law , that it should be lawfull for the debtour when the creditor hath lent vpon vsurie , to pay neither the vsurie nor the det : yet i do not see how a man can with a good cōscience borrow , & in borrowing promise the repayment of that which he purposeth not to repay , especially seeing the holy ghost maketh it a note of the wicked , to borrow that which they neuer meane to restore . as touching the second and third : they offend as accessarie to the sinne of the vsurer , who borrow vpon vsurie without necessitie , yea without vrgent necessitie : for such , hauing no vrgent necessitie to compel them to borrow , do willingly borrow vpon vsurie , and voluntarily consent to the vsurers sinne . now this is the sentence of the holy ghost , that they are worthie of death , not onely who commit sinne themselues , but also willingly consent to the sinne of others , rom. : and therefore he hath giuen vs in charge , to haue no fellowship with the vnfruitfull workes of darkenesse , but rather to reprooue them , ephesians . . such are they who borrow not for any great need , but for pride , riot , or couetousnesse . for pride and ostentation : as those who desiring to seeme better and wealthier than they are , refuse to containe themselues within the compasse of their calling and estate , but desiring to beare an higher saile in respect of their diet , apparell , familie and port , take vp money vpon vsurie : but such persons sinne , first , in respect of the vsurer , to whose sinne they make themselues accessarie ; seeing there is no necessitie why their pride and vanitie should be satisfied . secondly , in respect of themselues , offending against the rules of frugalitie and thrift : for whiles they desire to seeme rich , they become poore , vsurie conuerting their substance into debt . for riot : as those who being addicted to gaming or to other pleasures , as whoredome , drunkennesse , belly-cheare , and such like , take vp money vpon vsurie , that there may not want matter either to maintaine their gaming , or nourish their pleasures ; for such men , so they may haue present money to satisfie their lust , they care not vpon what conditions they procure it . but as these are of all borrowers vpon vsurie the most foolish , so those which lend vnto them to these vses , are of all vsurers the most wicked ; and either of them is accessarie to the others sinne . the riotous person to the sinne of the vsurer , wherunto he voluntarily and without any necessitie consenteth at the least , if also he doe not mooue and induce the lender thereunto . the vsurer not only to the borrowers riot , whereunto he affoordeth matter , but also to his vtter vndoing , which he furthereth not onely as an accessarie , but as a principall also . wherefore these two sorts of men , i meane the proud and riotous persons , they are to be dissuaded from their sinne by this argument among many others , that besides their owne sinnes , which are too heauy for them to beare , they make themselues accessarie to the sin of the vsurer . for as plutarch sayth well , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , delicacie , riot , and excesse hath set vp vsurers . for if these men would liue soberly and frugally according to their calling and estate , and would cut out their garment ( as we say ) according to their cloth , they should not need to flie to the vsurer . wherefore as others when they be in the vsurers danger , flie to sanctuaries ; so to preuent this danger , the best course for these men were , to make vnto themselues a sanctuarie of frugalitie , as plutarch speaketh . lastly for couetousnesse , as those which seeke to enrich themselues by borrowing vpon vsury . and this their ▪ couetousnesse , for which they borrow , is commonly joyned either with oppression and hard dealing , or with hypocrisie and dissembling , or with deceit and cousenage . some therefore borrow for couetousnesse joyned with oppression and hard dealing : and of this kind there be diuerse sorts . first , those who borrow money vpon moderat vsurie , that they may put it forth againe vpon griping vsurie : a generation of men not so much to be confuted by a minister , as punished by the magistrat . secondly , such tradesmen as hauing set downe with themselues , that they will be rich ; and being therefore not content to traffique with their own stocke , to the intent they may compasse great matters , and perhaps that they may play the engrossers , they take vp money vpon vsurie : but these men offend , first , in maintaining the vsurer , and consenting to his sinne ; secondly , by making the buyers pay their vsurie ; thirdly , by inhaunsing the prices of such commodities as they ●ell , as before hath beene shewed . but as these men consent to the sinne of the vsurer , so is the vsurer also accessarie to their oppression of the buyer ; and both of them conspire to the robbing of the commonwealth . thirdly , those which borrow money on vsurie to purchase lands or houses : for besides that they offend in maintaining the vsurer and consenting to his sinne , in buying lands with money borrowed vpon vsurie , either they ouerreach the seller , taking aduantage of his want , or by racking of their rents , make their tennant pay the vsury ; or themselues must liue by the losse , if buying lands after twentie yeares purchase , and so receiuing after fiue in the hundred , themselues doe pay after ten in the hundred ; or else they must abate so much of their hospitalitie and housekeeping to the hurt of the poore , and perhaps betake themselues to some corner in a citie , where they may liue priuatly and obscurely , as if they were born only for themselues . againe , there are which borrow for couetousnesse , joyned with hypocrisie and dissembling : as those which being indeed rich , doe borrow vpon vsurie , that they may seeme poore , and seeming poore , may auoid the communication of their goods , either to the publicke vse of the church , as in contributions , or of the commonweale , as in subsidies and taxes , or to the priuat necessities of their brethren . would you borrow of them ? alas , their estate is such , as that themselues are faine to borrow , and that vpon vsurie . thus besides their wilfull communicating with the vsurer in his sinne , they offend through couetousnesse and hypocrisie . but the most wicked sort of borrowers are those which borrow for couetousnesse , joyned with deceit and cousenage . a generation of men in these dayes , who neuer minding to repay , borrow , or otherwise take vp on trust , they care not how much , nor vpon what conditions ; and when their credit will extend no further , they become voluntarie bankrupts ; and by that meanes forcing their creditors to take a third or fourth part of their debt , they enrich themselues with other mens goods : the most vile and basest cousenage that euer was practised . and thus we haue heard the three first cases , wherein men borrow without necessitie . the fourth is , when men haue sufficient and conuenient meanes of their owne to supply their want . and i call those conuenient meanes , in this case speaking by comparison , which would not bring a losse vpon vs much greater than the biting of vsurie . for whiles a man hath meanes of his owne , he ought not to borrow of others , and much lesse vpon vsurie . wherefore plato would haue it prouided by law , that no man should fetch water from his neighbours well , vntill himselfe had digged vnto the potters earth . the scripture alwayes speaking of loane , presupposeth the borrowers want . why therefore doest thou goe to the vsurer , seeing thou hast in thine owne store a remedie against thy necessitie ? thou hast plate or other stuffe which thou mayest spare , yea thou hast some lands , which thou mightest better sell than borrow vpon vsurie . againe consider , that to be in state to borrow , it is a crosse , but to borrow vpon vsurie , and so to fall into the vsurers nets , it is a curse , which we should not be hastie to draw vpon vs , vnlesse it be for auoiding of that which is a greater curse . the fift and last case is , when men borrow vpon vsurie , who might if they would borrow freely . yea , but i had rather ( sayth one ) giue ten in the hundred , than make my selfe so much beholden to any man. why , but thou professest thy selfe when thou borrowest , much beholden to the vsurer , and so art , vnlesse thou dissemblest ; and wilt thou be beholden to him rather than to thy friend ? or if thou wilt be no more beholden to thy friend than to him , why maiest thou not giue to him voluntarily as much one way or other , as thou wouldest to the vsurer vpon couenant ? but this euidently sheweth , that thou chuse●t rather to giue another man occasion of sinning by the practise of vsurie , than to giue thy friend occasion of well doing by exercising his liberalitie : and therefore canst not by any meanes excuse thy selfe from a wilfull consenting to the vsurers sinne . neither mayest thou hope to bee exempted from partaking in the vsurers punishment , if thou wilt be partner in his offence . thus then he offendeth who borroweth vpon vsurie without necessitie : and that offence reacheth also to those , who without necessitie borrow vpon vsurie , though not directly , when as they taking vp of wares vpon trust , doe pay the dearer for the time . the second point wherein a borrower vpon vsurie may offend , is , when as he taketh vp money to ill purposes : as when he borroweth to maintaine his vnlawfull gaming , to nourish his vnhonest pleasures , to execute his couetous designes , &c. for if it be not lawfull to doe ill that good may come thereof ; much more is it vnlawfull to doe ill , that euill may come thereof . and therefore he which borroweth for any ill purpose , he sinneth not onely in borrowing as an accessarie to the vsurers sinne ( accessarie , i say , because he willingly consenteth thereto ; and he consenteth willingly , because there is no true necessitie of borrowing to an ill purpose ) but also he sinneth in that for which he borroweth : and besides the vsurers sinne to which he is accessarie , he addeth another of his owne , wherein he is principall . the third thing wherein the borrower vpon vsury may sin , is , if he induce the lender to lend vpon vsurie , who either would haue lent freely , if it were needfull , or if it were not needfull , would not haue lent at all : for he which induceth another into any sin , which otherwise he were not willing to haue committed , seemeth of the two to sin the more fearefully : as the serpent which tempted eue , and as iezabell who prouoked achab. but that it may appeare , when the borrower induc●th the lender to vsury , & when not , we are to remember the third distinction before mentioned . for it is one thing for the borrower to offer vsurie of his owne ac●ord , and another to yeeld vnto it vpon necessitie , being imposed by the lender : for he that doth onely yeeld to vsurie vpon necessitie , being imposed on him by the lender , cannot truly be said either to induce the lender vnto vsurie , or willingly to consent thereto . againe , there is difference to be made , whether a man that would borrow , offer vsurie at the first motion of borrowing , or after the other parties refusall whom he desireth to lend : for seeing in a case of vrgent necessitie , it is a greater sinne for him that is of abilitie not to lend at all , than not to lend freely ; therefore he who being in vrgent necessitie , intreateth an able man who hath refused to lend at all , that he would lend though it be vpon vsurie , cannot truly be said , either to induce him into sin , or willingly to consent thereto : for he doth not induce the lender into sinne , when onely he intreateth him to auoid the greater sinne ; neither doth he willingly consent to that , which he maketh choise of onely as the lesse euill . as for example , a man being diseased with some dangerous sicknesse , commeth to a phisition to be cured , promising an equall reward : the phisition refuseth to meddle with him ; the partie being in this extremitie , offereth the phisition ten times the value of his cure , so he will not refuse to heale him : to refuse the cure altogether , is in a case of extremitie , the greater sinne in the phisition ; this therefore the sicke partie desireth him to auoid : to pay an vnreasonable fee , is a lesse euill to himselfe , and therefore that he maketh choise of . suppose a man vpon the way to faile vnder his burthen , or to bee in any other distresse ( as wee are subject to many casualties ) nay , suppose a mans horse or cart to be ouerthrowne , and himselfe not able to relieue himselfe or his cattell ; therefore another able man passing by , who both could and ought to succour him in this case , he intreateth his helpe : the partie churlishly refusing his aid , he offereth him that which is tenne times more worth than his labour , so that he would not refuse to helpe him in his need . in like case , a man being in great need , and readie to faile vnder the burthen of his present want , commeth to an able man , who both could and ought to relieue him , and intreateth him to lend him twentie pounds : the partie vnchristianly refusing , hee sayth , sir , if you will lend me this money in my need , i will make you allowance according to the statute . why this borrower should be accessarie to the sinne of vsurie , and not the other distressed persons accessary to the sinne of oppression and extortion , as indeed they are not , i cannot conceiue . but if at the first motion thou offerest vsurie to the lender , thou inducest him vnto vsurie : and whatsoeuer thy case be , thou art accessarie to his sinne . but you will say , he is a knowne vsurer : of whom if i do but aske to borrow freely , i shall be sure not to borrow at all . answer . thou knowest not how god may moue and incline his heart to thee : and it may be , that if not in regard of thy need , yet in regard of thy friendship , or thy friends , or some other respect , he will not reject thee . why but he is a notorious vsurer alreadie , and therefore my motion will not induce him to be an vsurer . distinguish betwixt the habit and the act : though thou doest not induce him to be an vsurer , yet thou inducest him to commit an act of vsurie : euen as a whoremonger alluring a common harlot to follie , though he doe not induce her to be a whore , for that she is alreadie , yet hee induceth her to the actuall committing of whoredome . the fourth case , wherein borrowers vpon vsurie may offend , is , when they haue no good assurance of any future meanes to repaire the losse which vsurie inflicteth , without either the damnifying of others , or impouerishing of themselues . in respect of others therefore they offend , when as they purpose to make other men pay their vsurie : as he which borroweth money vpon vsurie , with purpose to put it forth at an higher rate , or that buyeth wares either vpon trust , and so payeth the more , or with money borrowed vpon vsurie , with purpose to pitch his prices so , as that he will gaine sufficient both for himselfe and the vsurer too , and thus becommeth an hurtfull member to the commonweale : or buyeth lands with money borrowed vpon vsurie , meaning so to racke his rents , as that his poore tennants must pay his vsurie , and so becommeth an oppressor of others . in respect of themselues , they offend when as they know no good meanes to cure the wound which the biting of vsurie will make : but first borrow of one , and then to satisfie him , of another , and so of a third , &c. the debt in euery change of the creditour being increased one tenth part , vntill at length vsurie hath consumed their whole estate . vnlesse therfore thy commings in do so much exceed thy expences as thy vsurie commeth to , assure thy selfe , the longer thou borrowest vpon vsurie , the more will be thy want . neither mayest thou thinke , by changing thy vsurious creditors to better thine estate : for it fareth with such a man as with him who sticketh deepe in the myre and clay , who lifting vp the one leg , in hope to get out , thrusteth the other the deeper in , and then to get out that , shifteth to the other , but the oftener he shifteth , the deeper he plungeth himselfe : or , that i may vse plutarch his similitude , it happeneth to them who change their creditours , as to a man , which being fallen into the dirt , turneth himselfe vp and downe ; for the more he turneth , the more is he bedirted . if therefore thy future meanes are not like to be better than the present , extend thy present meanes to the vttermost , for the supply of thy want , and where they be defectiue , acknowledge thy want , and stand to the fauour of others . for if thou canst not beare a lesse burthen , now when thine estate is better , how wilt thou beare a greater , when thine estate shall be weaker than now it is ? well therefore maiest thou vse that rediculous prouerbe which plutarch mentioneth , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , i am not able to beare a goat , lay on me an oxe . the fift and last thing wherein borrowers vpon vsusurie do sometime offend , is when the necessitie whereupon they do borrow , is not a blamelesse necessitie , but drawne vpon themselues through their owne default , as by riot , or any excesse , or through negligence , or improuidence : for although their borrowing vpon such a necessitie may be excused , if they do not induce the lender to commit vsurie , &c. yet they cannot be excused for casting themselues into that necessitie . their assertion therefore which hold all borrowing vpon vsurie to be lawfull , is by no meanes to be retained , seeing it is manifest that borrowers may and often doe offend so manie wayes . neither may it be hoped that vsurers will make conscience of lending vpon vsurie , vntill men haue learned to make conscience of borrowing vpon vsurie . now we are to proceed to the other contrarie assertion , which affirmeth generally all borrowing vpon vsurie to be vnlawfull : for although i must confesse , that i neuer read any author either papist or protestant , new or old , that maintaineth this assertion , yet for as much as i vnderstand it to be the priuat assertion of some well disposed persons , who are worthie to bee loued and reuerenced , and whose arguments are worth the scanning , i will therefore somewhat insist vpon this point . but first you are to remember , that i doe not justifie borrowers vpon vsurie , vnlesse themselues and their borrowing be qualified according to those fiue points which before i recited : for although the borrower is to be condemned which faileth in any one of those fiue , yet he is not to be approued or excused , vnlesse there be a concurrencie of them all : namely , vnlesse he borrow , first , vpon vrgent necessitie and not otherwise ; secondly , for good and lawfull purposes ; thirdly , without inducing the lender vnto the sinne of vsurie ; fourthly , hauing future meanes to repaire the losse which by vsurie he sustaineth , and that without endamaging or wronging others ; fiftly , his necessitie whereon he borroweth , being not drawne vpon himselfe by his owne fault , but being a blamelesse necessitie . which fift point i added , as required to the justifying not of the act of borrowing vpon vsurie , but of the person of the borrower ; for the act of borrowing , without it may be excused , so the other foure do concurre therein : but the person of the borrower cannot be cleered , who by his default hath pulled vpon himselfe that necessitie : that therefore sheweth , that howsoeuer it may be lawfull to borrow on vsurie in a case of vrgent necessitie , yet men must take heed that they doe not through their owne default cast themselues into this necessitie . but let vs consider the arguments which may be objected against this truth ; by answer whereunto , it shall appeare , that there are no scriptures nor sound reasons against it , but scriptures and reasons for it . first therefore it may be objected , that there is no warrant in the word of god for borrowing vpon vsurie , and therefore that it cannot be done in faith : and whatsoeuer is not of faith is sinne . answer . many things are contained in the scriptures which are not expressely mentioned in the scriptures , as verie many other particulers besides this in question ; which notwithstanding may all be proued lawfull by just and necessarie consequence out of the scripture : as for example , where the generall is acknowledged to be no sinne , there also the specials which are contained vnder the same , are warranted . thus therefore i argue . to be oppressed is acknowledged in the scriptures to be no sinne . to borrow vpon vsurie in case of vrgent necessitie ( with such cautions as before i specified ) is to be oppressed . therefore to borrow vpon vsurie in a case of vrgent necessitie , is acknowleded in the scriptures to be sinne . the proposition i prooue , because the scripture promiseth mercy to them that are oppressed , whether by vsurie , or taking of pawnes , or by any other meanes , as exod. . . . to be oppressed therfore is a thing not reproued of god , but pitied . if you shall reply , that the proposition is to bee vnderstood of those who are oppressed wrongfully and against their wil , which cannot be verified of those which borrow vpon vsurie : i answer , that whosoeuer is oppressed , is wrongfully oppressed and against his will : for there is no oppression but it is wrongfull , neither can a man be oppressed but against his will : for vol●nti non fit iniuria , he that is willing , is not oppressed . the proposition therefore is generally true . it may be therefore that you will alledge against the assumption , that he which borroweth vpon vsurie is not oppressed , because he is willing to borrow vpon vsurie , yea and so willing that he seeketh to the vsurer , and intreateth him to lend , offering to giue him consideration according to the statute , that is to say , vsurie . i answer , he that borroweth vpon vsurie in a case of vrgent necessitie , with such cautions as before haue bene specified , doth yeeld to vsurie against his will , yea although he both offer and promise it : for in cases of vrgent necessitie , men seeme many times willing to that which is indeed against their will. when a man is in danger of shipwracke , as before i haue shewed , how will he bestirre himselfe to vnlade and lighten the ship , and with such earnestnesse cast his goods into the sea , that he may seeme to be very willing to be rid of them : and yet the thing which hee willeth , is not the casting away of his goods , but the safetie of his life : to cast away his goods he is simply vnwilling , and yet against his will vpon a conditionall necessitie he seemeth willing to do it . or ( to come neerer the question in hand , ) a needie man desirous to borrow , which without giuing securitie he cannot obtaine , bringeth forth a pawne to the creditor ( who by the law might not enter into the borrowers house to take it ) but such a pawne as indeed he cannot spare , but his necessitie is such that hee offereth it , and bringeth it forth , deliuereth it to the creditor to be kept as a pawne , vntill he restore the money borrowed : notwithstanding the creditor if he receiue this pawne and keepe it , he oppresseth the borrower , and the borrower is oppressed : for indeed he was not willing to giue that pawne which he could not spare , but his necessitie for the auoiding of a greater mischiefe made him seeme willing to that wherunto he was simply vnwilling . in like case a mā compelled by vrgent necessitie to borrow , and being not able to borrow freely , offereth to his creditor , who otherwise will not lend , consideration after tenne in the hundred ; this creditor if he shall lend vpon this couenant , or require this consideration , he oppresseth the borrower , and the borrower is oppressed : for this borrower was no more willing to pay vsurie than the other was to giue his pawne , but his necessitie for auoiding a greater inconuenience , made him seeme willing to that , whereunto simply he was vnwilling . the assumption therefore may be proued by this vnanswerable argument . he that lendeth vpon vsurie to him that borroweth for vrgent necessitie , oppresseth the borrower : therefore he which borroweth vpon vsurie for vrgent necessitie , is oppressed , and that as i haue shewed , both wrongfully and against his will. againe , the like case are warranted in the word of god , and by the law and light of nature : for why may i not giue vsury , or promise to giue it in my necessitie ? you will say , because the lender cannot take it without committing a sinne , which the lord hath forbidden vnder paine of damnation . if then i shew that in cases of necessitie , one man may offer that to another which the other without committing a damnable sinne cannot receiue , then is this question prooued by an argument of equals . suppose then a man fallen into the hands of robbers and murderers , to whom he promiseth for the safegard of his life to giue them not onely that which is about him , but also such a summe of money besides : as the ten men mentioned , ier. . , offered to ismael and the cut-throats that were with him , such treasures as they had in the field for the safetie of their liues : or suppose a man being in sicknesse or hunger , to offer ten times the value of the meat or medicine which he needeth , to a greedie cormorant that will take no lesse for the same . if you say these cases of necessitie concerne a mans life , and it is not to be doubted but that a man may giue all that hee hath to saue his life : it is true indeed , but yet a man may not sinne to saue his life . may i not sinne to saue my life , and may i giue for the safetie of my life that to another which he cannot receiue without a more haynous sinne than the sinne of vsurie , as in these cases euen now specified ? then it is apparant that in a case of necessitie , a man may lawfully offer and giue that to another which the other cannot receiue without committing of such a sinne as the lord hath forbidden vnder paine of damnation . and this is true not onely in those cases that so neerely touch a mans life , but in all other cases of necessitie . a poore man hauing need to borrow , and not being able to borrow without giuing such a pawne as he cannot spare , is by his necessitie compelled to deliuer that pawne , which the lender cannot receiue and keepe without committing a damnable sinne . and that he may lawfully giue such a pawne , when his necessitie is such as that he may much better want that pawne , than be without that which he would borrow , there is no question : for the children of god and such as are noted to haue feared god , when other pawnes haue failed , haue bene faine to bind ouer their sonnes and daughters to their creditors . if my house be in danger to fall presently without the carpenters helpe , my cattell being diseased or hurt , in danger to miscarie without present cure ; my corne or hay lying abroad in daunger to be spoiled vnlesse presently it be inned ; or if any such other casualtie happen wherein there is necessitie of present helpe ; is it not lawfull for me to giue , yea to offer and promise to such vnconscionable men , as taking aduantage at my necessitie will not otherwise helpe me , six or seuen times the value of that which in equitie were due vnto them : and yet it cannot be d●nied but that euery one of these doth sinne worse than the vsurer . i will add onely one other instance which will make this matter euident . suppose i want food or apparell , or any other necessaries for myselfe , or those that belong to me , and that also i want present money to buy that i need , and present meanes whereby to make readie money ; i am forced therefore to take it vp on trust for three or six moneths , according as i shall be able to make payment : the partie which selleth these commodities , because he is to giue day of payment , he will not let me haue that vnder eleuen shillings which he would sell for ten shillings of present money : well , my necessitie is such as i had rather giue twelue shillings , perhaps twenty shillings than not buy that which i came for : may i in this case of necessitie lawfully promise to pay at the end of six moneths eleuen shillings for that which of present money is worth but ten shillings ? as i thinke no man can truly denie : and may i not as lawfully in a case of no lesse necessitie promise to the lender after ten in the hundred ? will you heare ? this partie which selleth thus much the deerer for time , lendeth vpon vsurie , as i proued before , and that after twentie in the hundred : therefore this buyer borroweth vpon vsurie , which by this example appeareth in a case of necessitie to be lawfull . but you will alledge in the second place , that all borrowing vpon vsurie is condemned in the scripture . i answer , that all lending vpon vsurie is indeed condemned in the scripture , but that all borrowing vpon vsurie is condemned , it cannot bee prooued out of the word of god. it may be you will alledge ierem. . . and esay . . . in the former place the prophet ieremie professeth of himselfe ( as some translations read ) that neither he had lent vpon vsurie , neither had they lent to him vpon vsurie . answer . suppose that the prophet did indeed speake of lending and borrowing vpon vsurie ; yet hereof it would not follow , that therefore all borrowing vpon vsurie is vnlawfull : it may not be doubted but that there are many things lawfull either of themselues , or at lest in cases of vrgent necessitie , which the prophet ieremie neuer practised . it may be that he might as truly haue said , i neither * bought of them nor sold to them , i neither lent to them vpon pawnes or other securitie , neither haue i borrowed of them vpon securitie . would it therefore from hence follow , that all buying and selling , all lending and borrowing vpon securitie is vnlawfull ? yea but the prophet disclaimeth the practise of lending vpon vsurie , as a thing vnlawfull , therfore the like is to be vnderstood of borrowing vpon vsurie . the prophet abstained indeed from lending vpon vsurie , because it was vnlawfull , but thereof it doth not follow , that therefore he abstained from borrowing also , because it was simply vnlawfull . it may be , he had no need to borrow vpon vsurie : and therfore that had beene vnlawfull to him , without necessitie , which in a case of vrgent necessitie is lawfull to another . but the prophet indeed , if he speake of vsurie at all , disclaimeth both lending and borrowing , not as vnlawfull things , though to him both of them had beene perhaps vnlawfull , but as occasions of contention . for the purpose of the prophet is to shew the contentious disposition of the people , who contended with him that had giuen them no occasion of contention ; which he prooueth by these two particulars of lending and borrowing ( whether freely or vpon vsurie ) which are the most vsuall occasions of suits and contentions among men : therefore the prophets meaning was not to professe , that he had done no vnlawfull thing , but that he had giuen the contentious people no occasion of contention . but what if the prophet speake not of vsurie at all in this place , as indeed he doth not , but onely of ciuile lending vpon securitie , that is , when a man lendeth with purpose to exact againe that which he lendeth . the verbe nashah which here is vsed ( as heretofore i haue shewed ) signifieth in this argument exacting that which a man hath lent , or lending with purpose to exact that which is lent . neither is there any necessitie that we should vnderstand the word in any place where it is vsed in the scripture of lending vpon vsurie . howbeit , the word nosheh , which signifieth an exactour , sometimes is vnderstood of the vsurer , because he of all creditours is the greatest exactour . and because the vsurers aboue all others will be sure to lend vpon securitie , purposing to exact not only their owne but also an ouerplus , therefore some translatours vnderstand the word ( which signifieth no more but to exact , or to lend with purpose to exact ) of vsurious lending . thus r. dauid kimhi , vnderstandeth this place of lending in generall . thus tremellius and iunius translate , non dedi mutuum neque mutuo dederunt mihi , or as some vnderstand the place , i am not in debt to them , nor they to me . neither ought that to trouble any , that the latine translation hath the word foenerare , or other latin authours that follow it ; for both in it and them the word foenerare is often vsed in the sence of free lending , as appeareth by these places , deut. . . & . . . prou. . . & . . where the hebrew text and other translations haue those words , which signifie free lending : as also luke . , likewise ecclesiast . . . . out of which places it is euident , that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in greeke authours , so foenerare and foenerari in latine translations ( which also may be said of diuines who haue written in latine ) are more often vsed in the signification of free lending , than of lending vpon vsurie . and euen in this place where the prophet sayth , non foeneraui , according to the latine , ly●anus expoundeth it thus , i. non commodaui , i haue not lent . but you will say , where nashah is construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as in this place , it signifieth lending vpon vsurie . no such matter . indeed some hebrew writers haue imagined , that nashah simply signifieth to borrow ; but with the preposition , to lend ; and so expound and read this place , i haue not borrowed , neither haue they lent to me ; that is , i neither sought to borrow of them , neither did they lend to me of their owne accord . but the truth is , that nashah signifieth to lend , and where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added , it is a note ( as the english to ) of the datiue case , hauing reference to the partie which borroweth , as nehem. . . i and my brethren ( sayth nehemiah ) lend to them mony and corne : vnlesse we will with my aforesaid english author absurdly affirme , that nehemiah and his followers did lend to their needie brethren vpon vsurie . or if i would in like sort vrge the signification of the word nosh●h ( which is more often vsed to signifie an vsurer , than the verbe nashah to lend vpon vsurie ) i might bring a manifest example out of the scriptures of a man which feared god to prooue the lawfulnesse of borrowing vpon vsurie , which the prophet elisha was so farre from condemning , that he helped the widdow of that partie by miracle to pay her debt , and as the greeke translation hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the vsurie , . king. . . . the place therefore in ieremie is thus to be read i ha●e not lent ( meaning the ciuile kind of lending vpon securitie , for so much the word signifieth ) neither haue they lent to me . and therefore as i haue no cause to contend with them , besides the duty of my calling in striuing against their sinnes , so neither haue i giuen them any occasion to contend with me , and yet i am a man of contention and strife to the whole land , ( which may be vnderstood both actiuely in respect of their opinion of him , and passiuely in respect of their behauiour towards him ) and euerie one doth curse me . and as this translation doth best expresse the force of the hebrew text , so doth it best fit the scope and purpose of the prophet , which is to shew the vntoward disposition and contentious behauiour of the people towards him ; who when as he neither cōtended with them about any worldly affaires , nor yet gaue them any occasion to contend with him ( he had neither lent nor borrowed , he did neither meddle nor make in any worldly dealing or traffique with them , from which contentions vsually arise among men ) yet they contended with him , and judged him a contentious man , and for that cause cursed him . but the signification of vsurie is not so fit , for the prophet meaning as i sayd to set forth their vntoward and contentious behauiour towards him , would signifie that he had giuen them not onely no cause , but not so much as any occasion of contention and hatred : for although he had not dealt by vsurie with them , nor any way wronged them , but yet had otherwise intermedled with them by ciuile lending and borrowing , or other worldly affaires , they might haue had though no just cause , yet diuerse occasions of contending with him : neither was vsurie so vsuall among the iewes , as that he should mention it as the vsuall and ordinarie cause of contention among them . and thus much i hope may suffice for answer to that allegation out of ier. . . the other testimonie is out of esay . : where the prophet hath these words , as some translations read , like lender like borrower , like giuer like taker to vsurie . but this allegation , though it did speake of lending and borrowing vpon vsurie ( as i haue shewed there is no necessitie to graunt so much , seeing the words may thus be read , the exactour , as he of whom he doth exact ) yet it would prooue nothing concerning this controuersie : for there the lord threatneth such a confusion of all estates , and ouerturning of the commonweale , that all men of dignitie and abilitie being bereaued of that which they had , and so made equall with them of low degree and poore estate , the people should be as the priest , the seruant as the master , the handmaid as the mistresse , the buyer as the seller , the lender as the borrower , the exactour or vsurer , as he of whom he exacteth . and thus much concerning the testimonies of scripture . now let vs consider what other reasons may be alledged against borrowing vpon vsurie . . as first , that lending and borrowing vpon vsurie are relatiues , and therefore if to lend vpon vsurie be vnlawfull , it cannot be lawfull to borrow vpon vsurie . i answere as before , that relatiues are not alwayes of the like nature and qualitie : for to offer wrong and to suffer wrong , to oppresse and to be oppressed , are relatiues ; and such relatiues are to lend vpon vsurie , and to borrow vpon vsurie through necessitie : for to lend vpon vsurie to him that borroweth for vrgent necessitie , it is to offer wrong , and to oppresse : therefore he which vpon necessitie yeeldeth to pay vsurie , doth suffer wrong , and is oppressed . thus therefore i may reason from the light of nature , as before i did from the scripture . to suffer wrong is not sinne . the borrower which vpon necessitie yeeldeth to pay vsurie , doth suffer wrong . therefore he doth not sinne therein . the proposition is an axiome of aristotles in his ethicks , where proouing , that it is a lesse euill to suffer injurie than to offer injurie , he setteth downe this principle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . to be wronged or to suffer injurie , is without sinne and vnjustice . and in another place he sayth , that just dealing is a meane betwixt offering injurie and suffering wrong , the one is to haue too much , the other too little . but yet ( sayth he ) justice is a mean not as each other morall vertue is , a meane betwixt two contrarie vices ; but as a meane betwixt too much and two little , that is to say , as an equalitie : from which whosoeuer swarueth , runneth into both the extreames : for where too much is giuen to the one , too little is giuen to the other . as for example , the vsurer in taking from the borrower more than his own , leaueth to the borrower lesse than his owne . . you will say , to be meerely oppressed , or onely to suffer wrong , we graunt to be no sinne : but the borrower vpon vsurie willingly consenteth to that vsurie which is imposed vpon him , yea he intreateth the vsurer , that hee will so lend vnto him ; and therefore he is guiltie of his owne harme , & accessarie to the oppression of the vsurer . i answer , he that borroweth vpon necessitie with such cautions as before i mentioned , is guiltie neither of the one nor the other : for first in respect of himselfe , wheras there are two euils propounded vnto him , the one , the inconuenience or mischiefe , for auoiding whereof he desireth to borrow , as perhaps the forfeiture of an hundred pounds : the other , the losse which he shall sustaine by vsurie , which perhaps is fiue in fiftie ; the one whereof he must needs incurre : therefore this latter being the lesser euill , and hauing the respect of a good or eligible thing , in comparison of the greater euill , he maketh choise therof ; not minding or desiring his owne losse , but hoping to redeeme a greater losse with a lesse . and yet he doth not willingly consent to the payment of vsurie , but his necessitie for auoiding a greater euill maketh him seeme willing to that wherunto he is simply vnwilling , as i haue said before . and as touching the vsurer , whereas the borrower perceiueth him resolute to run into one of these two sinnes , either not to lend at all , or else vpon vsurie , from both which it is not in his power to keepe him , therefore the former ( which is , not to lend at all to him that vpon vrgent necessitie is desirous to borrow ) being the greater sinne , than the latter , which is to lend vpon vsurie , his desire is to keep both the lender from the greater sinne , and himselfe from the greater euill . why , but you will say , if the borrower would not entreat the other to lend , he should not need to fall into eito either of both those sinnes . i answere , when a man is in a case of vrgent necessity , it is not onely lawfull for him , but also he is bound in conscience to vse lawfull meanes to come out of the same . when as therefore he wanteth presentmeans of his own , it is lawfull for him to borrow , hauing an honest purpose to repay , yea and to desire those whom god hath enabled , to lend vnto him . in desiring the able man to lend , thou onely moouest him to a worke of charitie and liberalitie : but if vpon this motion of thine , his couetousnesse cause him to sinne , either by refusing to lend at all , or by requiring vsurie ; well may that motion ( as many other good and lawfull things are ) be an occasion of his sinne , but there is no cause thereof but his owne couetousnesse and the hardnesse of his heart , and thou art not accessarie to his sinne . but if at the first motion thou intreatest him to lend , with promise of vsurie , then thou inducest him to sinne , and art accessarie to his offence ( as i haue shewed before ) either by making him an vsurer who was none before , ( and so art deeper in the sinne than hee ) or at least by inducing him to the actuall committing of vsurie . which being the vsuall custome of borrowers vpon vsurie ( whose manner is to goe to the vsurer , or to his broker to take vp on interest ( as they call it ) so much money as they desire , perhaps an hundred pounds , where no mention being made but of the principall ( for the other is presupposed ) bonds are drawn of two hundred pounds for the payment of a hundred and ten pounds ) it cannot be denied , but that in this respect alone ( not to mention the rest ) the most borrowers vpon vsurie are accessarie to the sinne of vsurie . at the first motion therefore thou mayest not offer vsurie , but only desire to borrow : which if thy need require , thou mayest lawfully doe . but what if the couetousnesse of the partie who is able and therefore ought to lend , and the hardnesse of his heart be such , that vpon thy motion of borrowing he wil either require vsurie , or refuse to lend altogether ? in the former case , if thy necessitie be such , that thou must needs borrow , and knowest not where to borrow freely elsewhere , thou mayest lawfully yeeld to the vsurie imposed : for in yeelding , thou keepest both him from the greater sinne , ( which is not to lend at all ) and thy selfe from a greater mischiefe . why but you will say , ought i not to admonish him at the least , and to dissuade him from the practise of vsurie , seeing my yeelding to pay , and my silence in not reproouing vsurie , may argue that i approoue it , and therefore am guiltie thereof , as accessarie thereto ? i answere , that difference is to be made of the partie with whom you deale : for if the partie be tractable and of any hope , that christian course of charitable admonition and brotherly reproofe is to be taken with him ; but if he be a desperat sinner ( such as common vsurers commonly are ) whom if you admonish or reprooue , you shall not profit him but hurt your selfe , before such an hog the precious pearle of christian admonition and brotherly reproofe is not to be cast . but me thinkes a man of a tender conscience ( you will say ) should hardly seeke to such a man. so i say also : for if his necessitie doe not driue him , he should not seeke to such an one neither hardly nor at all . but seeing god hath enabled him to lend , and the magistrat doth tollerat him to this end , that he may supply the wants of men which are in necessitie : why may not i , vpon whom the lord hath laid a necessitie of borrowing , seeke to borrow of him who ought to lend to me ? so long as i induce him not to sinne , nor persuade him to any thing which is not good . but you will say , if the partie be a common vsurer , you know beforehand , that either he will lend vpon vsurie , or not at all : and therefore seeing vpon your motion he will take occasion to sinne , you ought rather to forbeare it , than that by your motion you should giue him occasion of sinning , which for no temporall commoditie you ought to doe . i answere , that it is vnknowne to me , how the lord ( who would haue the wealthie men tried by the signification of their want who are in need ) will moue his heart : and therefore so long as i mooue him onely to that good which he ought to doe , if he will thereby take occasion to offend , it is an offence taken and not giuen . and for as much as this passiue offence is not of ignorance or infirmitie , but of a resolued malice and of a setled resolution in euill , such as was the scandale of the pharisies , mat. . . it is to be neglected , neither am i being in a case of vrgent necessitie to forbeare asking to borrow for feare of this passiue scandale . but the latter point is more difficult , viz. whether after deniall made by him who was intreated to lend , a man in case of vrgent and extreame necessitie may offer that condition to him , which if he shall accept , he shall offend by vsurie . as for example , if vpon his deniall he should reply , refuse not i pray you to lend vnto me , for my necessitie is such , as that rather than i would not borrow , i would yeeld to very hard conditions ; require what allowance you thinke good , or impose what condition you please , if it be not too vnreasonable , i will yeeld to it . such an offer i haue shewed before by like instances , not to be vnlawfull : to which i will adde some others . suppose a man in extremitie of hunger to come to another who hath victuals , intreating him to let him haue some food for his readie money : the other , though he perceiueth his need , refuseth : wherupon he replieth , refuse not i pray you to sell me food , for such is my necessitie , that rather than i would not buy victuals at this time , i would yeeld to what price you shall require , demaund what you will , though it be the double price , &c. or suppose the same man in the like want of necessaries either for himselfe or such as belong vnto him , but wanting readie money , commeth to one who hath such commodities to sell , who refusing to sell without readie money , the other desireth him to let him haue them , though he pay the dearer for them . the partie thus selling the dearer , committeth vsurie . and suppose againe , that the partie who is intreated to lend , pretendeth as vsurers many times doe , that they haue no money to pleasure the borrower with : whereupon the borrower intreateth him to helpe him with some commoditie whereof he may make money : the lender ( intending perhaps to buy the same himselfe vnder hand ) lets him haue a commoditie , which he sayth is worth an hundred pounds , and causeth the borrower to enter into a bond for the payment of so much : when as notwithstanding , the borrower when he selleth the commoditie , cannot perhaps procure fourescore pounds for it . these examples with those before mentioned , may prooue , that a man in present distresse may make such an offer , which being extorted from him by his owne necessitie , and by the hardnesse of their hearts with whom he hath to deale , is , by his owne necessitie compelling him , to make choise of the lesse euill , and by the hardnesse of their hearts , whom he dissuadeth from the greater sinne , to be excused , which otherwise were not warrantable . . but it may be objected againe : he without whom the vsurer cannot actually accomplish his sinne , is partner of his sinne . without the borrower vpon vsurie , the vsurer cannot actually commit the sinne of vsurie , therefore the borrower is partner of the vsurers sinne . the proposition being generally vnderstood ( as it must , or else the whole argumentation is a paralogisme ) is vntrue : for although it be true in those sinnes which are committed betwixt a couple by the voluntarie and mutuall consent of both parties , yet where the one partie yeeldeth not voluntarie consent , but is a patient , and the object rather of the others wrong than an agent with him , it is vtterly false . the sinne of rape can no more be committed without the innocent partie that is rauished , than the sinne of whoredome without the companie of an harlot ; and yet no man will say , that she which is rauished is partner of his sinne that committeth the rape . the robber by the high way cannot commit robberie , vnlesse the way faring man doe trauell that way : so likewise one man cannot oppresse , vnlesse there be another to be oppressed , nor impose vsurie , vnlesse there be another on whom it is to be imposed : and yet he that is oppressed is not partner of the oppressours sinne , nor the borrower who vpon necessitie borroweth vpon vsurie , of the vsurers sinne . indeed he that willingly and without necessitie maketh that contract of vsurie , he is not oppressed ; neither may it be denied but that he is partner of the vsurers sinne . but he that vpon necessitie and against his will yeeldeth to the payment of vsurie , he is oppressed ; neither can it truly be said , that he is partner of the vsurers sinne : for whosoeuer is oppressed , is wrongfully oppressed and against his will : and whosoeuer is wrongfully oppressed and against his will , he is no partner of the oppressours sinne . when as therefore it is said , if there were no borrowers vpon vsurie , there would be no vsurers : to prooue that all borrowers are partakers in the sinne of vsurie , it might as well be said , that if there were no trauellers by the high way , there would be no robbers by the high way : if there were none to suffer wrong , there would bee none to offer wrong ; if there were none to be oppressed , there would be no oppressours ; to prooue that the robbed , the wronged , the oppressed are guiltie of the robberie , wrong , and oppression that is done vnto them . for i haue prooued before , that the borrower vpon necessitie yeelding to vsurie , is wronged and oppressed . . againe , if it be objected , that we may not doe ill that good may come thereof : neither may we vse vnlawfull meanes though to good ends , neither ought any worldly necessitie force vs to sinne ; all this i freely confesse , and withall professe , that if all borrowing vpon vsurie were an euill thing , ( meaning the euill of sinne ) if to borrow vpon vsurie vpon necessitie , were to vse an vnlawfull meanes ; or if it were to sinne , that this euill were not to be done , though much good might come thereof , this vnlawfull meanes were not to bee vsed , though our end and intent be neuer so good , and that no necessitie should compell vs to commit this sinne . but this is the matter in question , which must be prooued , and not taken for graunted . for the contrarie part i haue prooued , that to borrow in time of need is a lawfull meanes , and to yeeld to vsurie vpon necessitie , with such cautions as before haue bin specified , is not to do an euill , namely of sin , that good may come thereof , but to suffer a lesse euill , namely of losse , for the auoiding of a greater . hitherto we haue spoken of the negatiue , that is to say , of that which the sound christian and citisen of heauen doth not , viz. that he doth not put forth his money vnto vsurie . now we are briefly to consider the affirmatiue , which euerie true christian in respect of his goods is bound to do : for whereas the vsurer offendeth two wayes , both in respect of the vse , that hee exposeth his money to vsurie ; and in respect of his gettings , that he increaseth his wealth by vsurie : we are to shew that two contrarie duties are required of euery faithfull man , both in regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the getting , that hee get his goods lawfully ; and also in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the vse , that hee freely communicate them to the good of others . of just getting , because it is equally opposit to the vice mentioned in the next note , i will intreat after i haue spoken thereof , as being the common affirmatiue to both these negatiues . the communication of our goods , whether by free giuing or free lending , to the good of others , as our abilitie shall afford , and their necessitie require , is that spirituall vsurie which the lord ( who so seuerely condemneth all worldly vsurie ) doth highly commend vnto vs in diuerse places of the scripture , affirming , that those who are bountifull towards the poore and needie , whether by free lending or free giuing , doe lend as it were vpon vsurie to the lord , who will repay and recompence them with aduantage . wherevpon augustine , deus noster qui te prohibetesse foener atorem , iubet te esse foeneratorem , & dicitur tibi , foener● deo : our god ( saith he ) who forbiddeth thee to be an vsurer , commandeth thee to be an vsurer , and to thee it is sayd , lend , as it were vpon vsurie to the lord : to which purpose we are elsewhere exhorted , to distribute or communicate vnto the necessities of the saints . and againe , to do good and to destribut forget not , for with such sacrifices god is pleased . but there are three obstacles and impediments of free lending and free giuing , by the remouing whereof we may be effectually persuaded to put in practise this spirituall vsurie . the first is an erronious conceit of worldly men , who imagine that the goods which they possesse are their owne , to dispose of as themselues thinke good ; and therefore that they are not bound to distribut or communicat them to others , &c. but the scriptures do teach vs that we are not absolut lords of that which we enjoy , but the stewards of the lord , who hath committed these goods as talents to be imployed to his glorie in the good of our brethren , and that of our stewardship we are one day to render a straight account : neither may we thinke that our account will be accepted , if we shall refuse to imploy the good gifts of god to such vses as he hath appointed . if a noble man should commit a certaine summe of money to his steward , appointing him to destribut the same to the reliefe of the poore ; would not euery man esteeme that steward to be worse than a theefe , if hee should conuert that money to his owne vses ? or if the princes almoner should not communicat vnto the poore the money committed to his trust , but withhold it from them , or diuert it to other vses , would not euery man condemne him in like sort ? but we are the lords stewards , and so many as are of abilitie are the lords almoners ; and therefore if when god hath commanded vs to communicat or destribut some part of our goods to the poore and needie , are not we as bad or rather worse than theeues , if we being of abilitie shall refuse to communicat to the necessities of our brethren ? let vs then consider whether the lord hath not required this dutie at our hands . the precepts of free lone i haue mentioned before : and for almes and free giuing the scripture is plentifull , charging not onely the rich to be apt to communicate and so to be rich in good workes , but euerie one that is not poore , to giue almes according to their abilitie : and we must not onely giue if we be able , but also we must doe our indeuour that we may bee able , and if other meanes faile , we ought to lobour and worke with our hands that which is good ( that is , to take paines in some lawfull calling ) that we may haue to giue to him that needeth . yea if the necessitie of our brethren so require , we are to make sale of our goods and possessions for their releefe , according to the commaundement of our sauior christ , and the practise of the primitiue church . and these duties of free lending and free giuing are to be performed , readily , without delay , pro. . , , constantly , without wearinesse , . cor. . , cheerfully , without grudging : for the lord loueth a cheerfull giuer , . corinth . . . and that we should not thinke these duties to bee arbitrarie , or the neglect of them not to draw vpon vs either guilt or punishment ; therefore the lord besides his manifold precepts straightly enjoyning these duties , hath added both seuere censures , and dreadfull comminations against the neglect thereof , it is censured as an euident signe of no loue of god , . iohn . . . as a sinne , deut. . . yea as a sinne of sodome , ezech. . . the comminations are either generall , as prou. . , he that hideth his eyes ( from the poore ) shall abound with curses ; or speciall , in this life , that hee shall not obtaine any thing at the hands of god : for he that stoppeth his eare at the crying of the poore , he shall also cry & not be heard : in the life to come , that he shall bee cast into euerlasting fire which is prepared for the diuell and his angels : for such shall be the sentence of christ our judge at the last day , depart from me you cursed , into euerlasting fire , for i was an hungred ( viz. in my poore members ) and you gaue me no meat , i thirsted and you gaue me no drinke , &c. seeing therefore our goods are not our owne but the lords , whose stewards we are , it cannot bee denied but that we are to imploy them as our lord and maister appointeth : and seeing our lord and maister appointeth vs , and that vpon paine of damnation , to communicat them to the necessities of our brethren , as their need shall require , and our abilitie afford ; it behoueth vs as we tender our owne saluation , so also to tender the distressed estate of our poore brethren . the second impediment is couetousnesse , joyned with distrust : for when as men are couetous they will not lay forth any thing , vnlesse it be for their aduantage : and being distrustfull they imagine that what is giuen , is lost . but hereunto i will oppose , as an antidote , the gracious promises of god made to those who are gracious to the poore , whether by free giuing or free lending . thou saist thou wilt not giue because thou knowest not what want thy selfe may haue : but what saith the holy ghost , to him that giueth vnto the poore shall be no want : but to him that hideth his eyes , shall be plentie of cu●ses . thou wilt not lend to the needie , because thou doubtest that what is lent to them will neuer be repaid : but what saith the spirit of god ? he that hath mercy on the poore , lendeth vnto the lord , and the lord will recompence him that which he hath giuen . to which you may adde , deut. . . & . . luke . . seeing therfore the lord hath made such gracious promises to those that are mercifull towards the poore and needie : were it not extreme infidelitie to imagine , that by our liberalitie towards the poore we should become loosers ; seeing he hath promised to repay what is lent , and to reward what is giuen ? nay , so farre shalt thou be from losse or hinderance by the charitable communicating of thy goods , as that this is the surest way not onely of sauing them that they be not lost , but also of laying them forth to increase : for whereas we are stripped of all other our goods by death , which turneth vs as naked out of this world as we came into it ; these which we haue charitably giuen , do remaine vnto vs after death . and therefore as they which trauell into forraine countries , doe not cary their mony with them , partly for feare of robbing by the way , and partly because it would not be currant in the countrey whereunto they trauell , but deliuer it to the bankers vpon a bill of exchange , whereby they may be assured to receiue their money : so we , being to depart out of this life , for as much as we cannot take our money with vs , neither is it currant in heauen , ought to commit it to the poore and needie , as it were the lords bankers , vpon his promise in his word , as it were his bill of exchaunge , whereby he assureth vs of full recompence in the life to come : wherefore that which we commit to the poore according to the rules of charitie , illud non amittimus , sed promittimus , that we do not loose , but as it were send before vs. and that is it which our sauiour saith , make you friends of this mammon of iniquitie , &c. for it is most certaine that we shall be put out of the stewardship by death , neither shall the administration of these temporal goods any longer appertaine vnto vs. what course therefore may we take , that when we are put out of our stewardship , we may haue some benefit and comfort by the imployment of our goods in the time of our stewardship ? we are by the charitable exposing of our goods , to make vs friends of this vnrighteous mammon , that when we shall be put out of this stewardship , we may be receiued into euerlasting tabernacles . againe , the charitable exposing of goods , in the scriptures is compared to sowing of seed in the ground , . cor. . , therefore as the husbandman casteth his seed into the ground in hope of good increase in time of haruest , although his seed do rot in the meane time , and die in the earth ; so we should cast our seed vpon the poore , as it were the lords plowed land , in certaine assurance of a plentifull increase in the great haruest , at which time it shall be sayd , come you blessed of my father , inherit the kingdome which is prepared for you : for when i was hungrie , you gaue me meat , when i was thirstie , you gaue me drinke ; &c. that therefore which hindereth men from giuing almes ( that is a couetous desire of bettering our estate ) would chiefly stirre vs vp thereto , if we yeelded any credit to the promises of god. wouldest thou then thriue by vsurie ? lend not vpon worldly vsurie to men , who will pay thee but ten in the hundred , but lend vpon spirituall vsurie vnto the lord , who hath promised to repay an hundred fold . the third and last impediment , is hardnesse of heart , shutting vp the bowels of compassion in the richer sort , and taking from them all feeling and regard of other mens necessities . for the remoouing whereof , let the richer sort consider , first , that the poorest christian that liueth , is his owne flesh , esay . . . secondly , that he is his brother in christ , redeemed by the same most precious bloud of christ. yea thirdly , that he is a fellow member of the same bodie , whereof christ is the head : and therefore in the fourth place that christ esteemeth that giuen to him , which is giuen to his poore members ; and that to be denied to himselfe , which is denied to one of them . consider then with me , if any man ought to deny vnto christ an almes , who hath not denied himselfe to vs : or if any should , whether he were not to be esteemed a most wicked and hard hearted man. if you shall say , farre be it from vs that we should deny any thing to christ our sauiour , and yet are hard hearted towards the poore ; i would aduise you to call to mind the excuse which the wicked shall make at the day of judgement , with the answer of christ the judge : when ( say they ) did we see thee hungrie , or thirstie , or a stranger , or naked , or sicke , or in prison , and did not minister vnto thee ? to whom our sauiour answereth , verily i say vnto you , in as much as you did it not to one of the least of these , you did it not to me , mat. . , , where also we may obserue that the sentence of saluation and condemnation shall be pronounced at the last day , according either to the performance or neglect of this dutie . wherefore as we tender the saluation of our soules , so let vs thinke our selues bound not onely to abstaine from all worldly vsurie , which i proued to be a damnable sinne ; but also to practise this spirituall vsurie , wherin we hauing lent vnto the lord , shall be sure to receiue a plentifull reward . there remaineth the tenth and last note of the sound christian and citisen of heauen , in these words , nor taketh reward against the innocent . now rewards are taken either by way of briberie to p●ruert judgement , or by way of trecherie to betray innocent bloud . to peruert judgement , bribes are taken : first , by judges and those that belong to them , after the example of the sonnes of samuell , who when they were appointed judges did not walke in the wayes of their father ( for he was free from taking rewards , . sam. . . ) but turned aside after lucre , and taking rewards , peruerted judgement . secondly , by counsellors and aduocats , after the example of tertullus , who ( so he might haue his fee ) cared not what false calumniations he vttered against the apostle paul. thirdly , by witnesses who are hired to giue false witnesse against the innocent , according to the example of those who were suborned against na●oth , and against our sauiour christ , both before his death and after his resurrection . of trecherie also we haue examples in the scriptures , as of dalila , who for reward betrayed sampson into the hands of the philistines ; and of iudas the traytor , who for thirtie peeces of money betrayed our sauiour christ. but that i may speake to the intendment of the holie ghost in this place , i am to shew , that this is a note of gods children , to be free from rewards : for the lord in other places also of the scripture , propoundeth abstinence from rewards as a note of the godly ; and contrariwise the taking of rewards , as a certaine badge of the wicked . for as touching the former , when question was made who should dwell with a consuming fire , that is , god : the prophet esay maketh answer chapter . , he that refuseth gaine of oppression , and shaketh his hands from taking of gifts , &c. he shall dwell on high . the same is testified , prou. . . he that is greedie of gaine , troubleth his owne house : but he that hateth gifts , shall liue . on the other side , taking of bribes is acknowledged in the scripture to be an vndoubted token of the wicked , prou. . . ( the wicked man taketh a gift out of the bosome ( to wit , of the giuer ) to wrest the wayes of iudgement . ) of accursed persons , deut. . . ( cursed be he that taketh a reward to put to death innocent bloud . and all the people shall say amen . ) of reprobates and castawayes , iob. . . ( fire shall deuoure the houses of bribes , that is , of them that take bribes . ) and psal. . , , where the prophet praying that he might not be destroyed in the destruction of the wicked and reprobat , he describeth them by this note , gather not my soule ( saith he ) with the sinners , nor my life with the bloudie men : in whose hands is wickednesse , and their right hand is full of bribes . the vse which we are to make of this doctrine is thus much , that seeing abstinence from rewards is made by the holy ghost a note of the righteous which shall be saued ; and contrariwise , taking of rewards an vndoubted marke of the wicked , who if they continue in this sinne shall be condemned : therefore it behooueth vs to shake our hands from taking of rewards , if we would haue any hope or assurance that we shall dwell in the mountaine of gods holinesse : for they that shall dwell in the mountaine of god , are such ( saith the holy ghost ) as doe not take rewards against the innocent . wherefore if thou doest take rewards , and that against the innocent ( for the innocent partie doth not vse to giue bribes , therefore bribes are commonly taken against the innocent ) how canst thou hope that thou shalt euer inherit the kingdome of god ? but these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , these takers of rewards , doe not only depriue themselues of all true hope of saluation , but also incurre most certainely the just vengeance of god , which they pull not onely vpon themselues and their houses , as i shewed before out of deut. . , prou. . , iob. , , but also vpon their countrey , which should be more deare vnto them than themselues ; 〈◊〉 therefore said to destroy it , prou. , : for among the 〈…〉 abhominations , for which the lord doth threat●●●struction against ierusalem , this is none of the least , ●zech . . , in thee haue they taken gifts to shed bloud , thou hast taken vsurie and increase , &c. but that which is spoken to all , seemeth to be spoken to none . i will therefore conuert my speech to all the sorts of them that take gifts seuerally , as to corrupt judges , aduocats , and witnesses . for as touching traitours , whom euery one knoweth to be worse than common cut-throats and murtherers ( because to the murther of the innocent , whereof they are guiltie , they adde persidious trecherie ) i shall not need to speake . first therefore and principally i am to speake to judges , officers , and magistrats : for now adayes briberie hath so corrupted publicke places and functions , that euery petite office , whereof the stipends and lawfull fees are but small , is notwithstanding by such corrupt wayes and indirect meanes as are found out , sufficient to gather great wealth . but let such men besides the generall arguments , before vsed , consider with me how dangerous this kind of filthie gaine is , how wicked , and how pernicious . the danger is shewed , deut. . , wrest not thou the law ( sayth the lord to judges and officers ) nor respect any person , neither take reward : for the reward blindeth the eyes ( not of the vnwise onely , but ) of the wise , and peruerteth the words ( not of the wicked onely , but also ) of the iust . but the grieuousnesse of this offence will more clearely appeare , if besides the danger to themselues , we shall consider how greatly they offend both against god and their neighbour : against god ; for judges and magistrats are by the holy ghost in the scriptures called gods , because they are the lords substitutes , sustaining his person : and the judgement which they execute , is not the judgement of man but of god. and that is the argument which i●hosophat vsed , when he exhorted the judges , whom he had ordained , to the vpright performance of their dutie ; take heed what you doe ( sayth he ) for you execute not the iudgements of man , but of the lord , and he will be with you in the cause and iudgement . wherefore now let the feare of the lord be vpon you , take heed and doe it , for there is none iniquitie with the lord our god , neither respect of persons , nor receiuing of reward . whosoeuer therefore peruerteth judgement , as much as in him lieth , he maketh god ( whose judgement it is ) vntrue and vnjust . secondly they offend against that justice which ought to be exercised towards our neighbour : first , because they doe most grossely abuse the commonwealth , of whom they receiue both authoritie and maintenance , that they may doe much mischiefe thereunto . secondly , because they are as the prophet esay speaketh , companions of theeues . thy princes ( sayth he ) are companions of theeues : euery one loueth gifts and followeth after rewards . neither doe they onely helpe the wicked to spoyle his neighbour , but themselues also doe rob and spoyle them , and that also vnder the colour and shew of judgement and justice . so that whereas the lord hath ordained the judgement seat , to be a rocke of defence and refuge for the innocent and guiltlesse , they haue made it an hill of robbers . thirdly , because they haue not onely set judgement and justice to sale ( which is an abhominable practise ) but also as the prophet amos speaketh , they sell the righteous for siluer , and the poore for a paire of shoes . such judges demosthenes compared to a paire of scoles , which alwaies incline on that side whence they haue receiued any thing . and surely , a small weight many times will make them to incline to the wicked , who seeketh to corrupt them , and to decline from right , prou. . , to haue respect of persons it is not good : for that man will transgresse for a piece of bread . it were therefore to be wished , that justice and judges now adaies were such , as they were wont to be painted : for justice was blindfolded , and judges were pictured without hands : whereby was signified , that judges should not receiue rewards , nor respect persons , which is commonly a consequent of rewards . vpon the greatnesse of this offence followeth the third thing , namely that is is pernicious to them that vse it : for therefore doth the holy ghost denounce a feareful woe against such persons , esay . . woe be to them which iusti●ie the wicked for a reward , and take away the righteousnesse of the righteous from him , therefore , as the flame of fire deuoureth the stubble , and as the chaffe is consumed of the flame , so their root shall be as rottenness , &c. but it is onely pernicious to themselues , but also to the countrey wherein they liue , as i haue in generall shewed , ezek. . . and thereunto wee may adde the testimonie of the prophet micah , chap. . , . for when as hee had said , that the heads or princes of ierusalem did judge for rewards , and the priests did teach for hire , he inferreth ; therefore shall sion for your sake be ploughed as a field , and ierusalem shall be an ●eape , and the mountaine of the house as the high places of the forrest . i come to corrupt lawyers and aduocats ; who so often take reward against the innocent , as they doe take vpon them the defence of such causes , as they in their owne conscience are persuaded to be euill and vnjust . which being so common a fault among lawyers , as that very few which plead causes either in ciuile or ecclesiasticall courts doe seeme to make any conscience thereof , to whom all is fish that commeth to their nets ; therefore all lawyers are to be exhorted to apply this note vnto themselues . for if those which shall be saued , are such as doe not take a reward against the innocent , as the holy ghost here witnesseth ; how then can they be saued , whose vsuall practise is to take rewards against the innocent ? and that they may the more effectually be dissuaded from this sinne , let them a little consider with me , how fearefully they sinne against god , their neighbour , and themselues . against god , whiles they seeke to ouerthrow the truth , and to peruert the judgement , which is the lords . secondly , against their neighbour . and in this regard , euery corrupt lawyer is , as salomon sayth of euery false witnesse , an hammer , a sword , and a sharpe ●rrow , an hammer or mallet to the judge , a sword to his client , and an arrow to his adursarie . for whiles our lawyers doe their indeuours , as the greeke sophisters were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , to make the worse cause the better , they doe as it were knocke the judge on the head , amasing him so and dazeling his eyes , that he may not see and pronounce the truth . to their client they are as two edged swords , wounding him two wayes , to wit , in body and soule . as touching his bodie and outward estate , they notably impouerish him to enrich themselues , and plucke off his feathers to feather their owne nest : for as the fowlers ●age is full of birds , so the houses of these faulconers are full of riches gotten by deceit , as ieremie speaketh . the soule also of their client they wou●d , when they animate him to goe on in offering wrong to his neighbour , and cause him to sinne against his owne soule . to the aduersarie , being indeed the innocent partie , euery tertullus is a sharpe arrow , wounding him either in bodie , goods , or good name ; against all or any whereof they care not what vntruths and slaunderous calumniations they vtter , so their cause may therby be aduantaged . lastly , they sinne against themselues and their owne soules , first , because they aid the wicked vnto euill which is forbidden , exod. . . and is reprooued , . chron. . , as also psal. . . when thou sawest a theefe , thou consentedst vnto him , and is condemned , rom. . . secondly , because they haue sold their tongues to speake likes : for an euill cause cannot be maintained but by manifold vntruths . now riches or treasures gotten by a deceitfull or lying tongue , is vanitie tossed too and fro of them that seeke death , prou. . . and therefore it is greatly to be feared , least these men as they haue set their tongues , so also their ●oules to sale : for that is truly affirmed of all couetous persons . eccles. . . the like is to be said of euery false witnesse , who for reward is suborned to testifie vntruths , that hee sinneth against god , whose judgement he seeketh to peruert ; against the judge , whom he endeuoureth to auert from justice and truth ; against the parties who suborneth him , to whom he consenteth vnto euill ; against the innocent partie , whom by his false testimonie he hurteth , and sometimes killeth him with a word ; against his owne soule ; for seeing a false witnesse is an abbomination vnto the lord , prou. . , therefore he shall not escape , but surely perish , prou. . . . and yet this is not all that may be said in detestation of false witnesse bearing : for seeing witnesses in places of judgement doe not deliuer their testimonies but vpon an oath ; therefore euery false witnesse is guiltie not onely of false witnesse bearing , but also of perjurie : whereby he polluteth the holy name of god ▪ wrongeth the innocent , abuseth the judge , and all that are present , and that vnder the religion of an oath ; hee citeth the lord himselfe , and that in the place of judgement to testifie an vntruth , and ( which is most fearfull ) he tempteth the lord , and as it were dareth him in the audience of allthat are present to execute his fierce wrath and indignation vpon him . for in othes wee call vpon god not onely to be our witnesse , that we sweare truly , but also to be a reuenger of vs , if we sweare falsely : therefore he which sweareth that which he knoweth to be vntrue , he prouoketh the lord , and as it were dareth him to take vengeance vpon him . thus then we see by these two last notes , what the sound christian and citizen of heauen doth not , to wit , that neither priuatly in contracts , nor publickely in place of judgement , he getteth his goods vnlawfully : as for example , by vsurie , or briberie . now we are briefly to consider the contrarie affirmatiue : namely , that euery sound christian maketh conscience of his gettings , hauing a true purpose and vpright endeuour to obtaine and procure the commodities of this life onely by good and lawfull meanes , and that we may all of vs in like sort be persuaded to make conscience of this duty , let vs haue in our minds these considerations : first , that riches are fitly compared to thornes , which , if we be not carefull in the gathering of them , will pricke and wound , not the hand but the conscience ; yea , and if we be ouer-greedie of them , will pierce vs through with many sorrowes : and secondly , that so oft as they ( being offered to our desire ) cannot be compassed by good and lawfull meanes , they are the baits of the diuell . and therefore we are not to lay hold vpon euerie commoditie which is propounded vnto vs , but we are to looke vnto the lawfulnes of the meanes : for if we attaine them by vnlawful means , we do with them swallow the hooke of the diuell . and this is a certaine truth , that those which will be rich , that is , which haue set downe with themselues that they will attaine to wealth , whether the lord do giue them lawfull meanes or not ; they fall into temptation and snares of the diuell , for he cannot lay any bait of commoditie to entrap them , which they will not be readie to obtaine by sinne , which is the very hooke of the diuell . thirdly , we are to acknowledge that it is the blessing of god which maketh rich , prou. . , and that the lord doth not blesse ill gotten goods , see prou. . . and i●rem . chapter . . fourthly , that better is a little with righteousnesse , than great reuenews without equitie , prou. . . psal. . , and that it is better to be in meane estate with a good conscience , than with the shipwracke of a good conscience to be rich . fiftly , , that goods justly gotten , are the good gifts of god , and pledges of his loue towards thee , if also thou hast grace to vse them well : but contrariwise , that ill gotten goods , obtained by sinne in the seruice of the diuell , they are the wages which the prince of this world giueth to his seruants , and are as nazianzene sayth , the earnest penny of perdition : or that i may speake more effectually , they are the price of mens soules , for which couetous men , who haue set their soules to sale , doe sell them to the diuell . lastly , let vs esteeme that onely to be gained , which is gotten lawfully . and when any thing which we desire cannot be gotten lawfully , let vs remember , that as the apostle sayth , great ga●e is godlinesse with contentednesse : whereas contrariwise , in that which is vnjustly gotten thre is exceeding great losse . and therfore the heathen man did well aduise vs , to chuse losse rather than vnhonest gaine : for the one ( sayth hee ) will grieue thee but once , and the other for euer . for indeed , what is gained in that which is gotten by sinne ? an earthly commoditie , which to a worldly man is not onely vaine and vnprofitable , but also hurtfull . but what is lo●t ? thy soule : for the wages of sinne as death , and the soule that s●●neth shall die . now if the soule should bee weighed in the ballance of critol●us against al the commodities of the world , it would ouerweigh them all . wherefore let that diuine oracle of our sauiour christ alwaies sound in our eares , what will it profit a man , if hee shall gaine the whole world , and loose his owne soule . mar. . . should we not sinne to gaine the whole world , and shall we be readie to sinne for euery trifle in the world ? would not the whole world be a sufficient ransome to redeeme our soules , and shall wee ●ell our soules to the diuell for euery nothing in this world ? was esau prophane and foolish , who in his hunger sold his birthright for a messe of pottage , and are not we much more prophane and foolish , if for matters of like value but lesse necessitie , wee shall make away an euerlasting inheritance , yea , an eternall kingdome in heauen ? and thus much may suffice to haue spoken concerning the description of the sound christian and citizen of heauen . now followeth the priuiledge of euery sound christian , who is qualified according to that description , viz. that he shall neuer bee remooued : for so sayth the holy ghost , he that doth these things , shall neuer bee remooued . where we are to consider two things : first , who it is to whom this priuiledge belongeth ; and secondly , what this priuiledge is : the partie to whom it belongeth , is , he that doth these things . he doth not say , he that knoweth these things , nor he that can discourse of these matters , but he that doth these things . for as we judge of the health and soundnesse of the heart , not by the words of the mouth , or colour of the countenance , but by the pulse of the arme : so of the soundnesse and vprightnesse of the heart , judgement is to be made not so much by the words or countenance , as by the fruits of the hands . it is a good thing to say well , but we are no sound christians or citizens of heauen , vnlesse also we doe well . not euery one that sayth vnto me , lord , lord , shall enter into the kingdome of heauen , but he that doth the will of my father which is in heauen . it is a good thing to read and heare , and by reading and hearing to know the will of god , but we shall neuer attaine to happinesse , vnlesse we be also carefull to doe it . blessed it ●e which readeth ( sayth iohn the diuine ) and blessed are they which ●e are the words of this prophecie ( but he stayeth not there ) and obserue ( sayth he ) the things which are written therein . it is a good thing to haue the word of god preached and a miserable thing to be without it , as salomon sayth , prou. . . but he that so heareth it as that he keepeth it , ô happie is he . they are blessed ( sayth our sauiour christ ) that ●eare the word of god and keepe it . and againe , if you know these things , happie are you if you doe them . we are therefore from hence to bee exhorted vnto well doing : for seeing a sound christian and citizen of heauen is to be discerned by doing these things , as the holy ghost here teacheth , it behoueth vs by doing them to make our calling and election sure . for if we doe these things , we shall neuer fall , as peter also by the same spirit affirmeth . the priuiledge it selfe is , that he shall neuer be remooued , or as some read , that he shall not fall for euer : not for euer , that is , neuer , as iohn . . thou shalt not wash myfeet for euer . and the same priuiledge in the same words is repeated , psal. . . the good man shall neuer be remooued : and prou. . . the righteous shall neuer be remoued . and this priuiledge doth so truly and properly belong to euery sound christian , as that to the holy ghost in this place it is one & the same thing to be a sound christian , and to be such an one as shall neuer be remoued . for when d●uid had demanded , who shall soiourne in tby tabernacle , and who shall rest in thy holy hill ? that is , lord , by what tokens may a sound christian and heire of the kingdome of heauen be discerned ? the lord maketh answere , he that walketh vprightly and worketh righteousnesse , and speaketh the truth which is in his heart , &c. he is a sound christian , and heire of the kingdome of heauen . but he vseth not those words , but in stead of them he vseth these to the same sence , he shall neuer be remoued . whereupon it plainely followeth , that euery vpright and sound christian is such an one as shall neuer be remoued . these words therefore affoord this most comfortable doctrine , that the perseuerance , & consequently the saluation of the vpright , of the righteous , of the faithful and sound christian , is certaine . and this truth is elsewhere in the scriptures most plainely and plentifully taught , as shal be shewed , when my treatise of perseuerance , which i haue alreadie finished , shall be thought fit to be published . in the meane time , let vs from this doctrine gather this vse , that seeing it is the priuiledge of the vpright & sound christian neuer to be remoued , we ought therfore by walking vprightly , by exercising righteousnesse , by speaking the truth from our hearts , &c. labour to make our calling and election sure ; for if we doe these things , wee shall neuer fall . finis . the faults escaped are thus to be corrected . pag. lin . . care . p. . l. a fine . jagur . in mar. l. a f. . are . p. . l. . region l. . concauam . l. a f ▪ . now l. a f. . vanitie and ▪ p. . l. . & . the short & light . p. . marg. for heb . ● . heb. . . p. . l. . charitie . p. . l. . foure are , p. . l. . i said the ▪ p. . l. . make . l. . with perfect righteousnes . p. . mar. l. . be lo-leb valeb . p. . l. . & . salomon p. . l. . for righteousnes r. vprightnes . p. . l. a f. . & p. . l. . & . ingenuous . p. . l. . fruits . p. . l. . for vs. profitable . p. . l. a f● vi● regni . p. . l. a f. . care of well . p. . l. . workes which in l. vlt. meere ciuile p. . l. . they are fained l. . bribe l. . but splendida . l. a. f. . by this l. a. f. . of meere p. . l. . child of god p. . l. a. f. in his heart p. . l. vlt. but yet p. . l ▪ . seuenthly , herunto . p. . l. . eightly , if p. . l. a ▪ f. . pereundo quaerat p. . l. . and therefore a vice . p. . l. . celebrate l. . serpents p ▪ . l. . we are freely . p. . l. . scripture . l. . is the pr. p. . l. . premonished p. . l. . & . to reuenge , answered . p. . l. are not onely mal . l. . peculier p. , l. . howsoeuer all . p. . l. a. f. . indices p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ ● . . we haue p. , l. . implied in . p. . ma. l. a. f. . peierare . p. . l. . & . void , and of . p. . l. by this . p. . l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. a. f. . whatsoeuer p. . col . . l. . cōmodation . p. . l. . contracts p. . l. . as belonging . l. . thy default l. . quanti l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . l. . cause as it l. . certain , or . p. . l. vlt. of the drachmae . p. . l. . diuerse rates l. . decunx l. . quincunx . mar. l. . sesquialtera l. . foenerat●rum haec . p. . l. . antoninus . l. . helpe . p. . l. . rome made . p. . l. . to giue . . l. . restored p. . l. vlt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. . l. . thereof p. . l. . who making l. . twentie shillings l. . then in . p. . l. . some few p. . l. . pro rata temporis p. . l. . nubibus . as p. . l. . excelsiue l. a ▪ f. . in hiphil . p. l. . & . & l. a ▪ f. . & l. . l. . nashah . p. . l. . generally . . l. . shal men . p. . l. a ▪ f. & . hostis . p. . l. would p. . l. the lord answereth , he that p. . l. . because his p. . l. a ▪ f. . commuted . p. . l. . of horses . p. . l. . interusurium . p. . l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & l. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . p. . mar. l. . epod. . p. . l. . wealthier p. . l. a. f. . trientes . p. . l. . alcoran p. . l. . forbidden . p. . l. a. f. . brought . p. . l. af . . cariage . of p. . l. . secondly , the lender p. . l. . but of other . p. . l. . reuerend ▪ p. . l a ▪ f. . imprecation . in marg. l. . danisticum . p. . l. a ▪ f. . & . do not repent . p. . l. a ▪ f. . all-sufficient . p. . l. a ▪ f. . lesse . p. . l. . acknowledged in the scriptures to be no sinne . p. . l. . and too . p. . l. . n vsurie . p. . l. . praemittimus . notes, typically marginal, from the original text notes for div a -e psal. ● . exod. . . . pet. . . . king. . . psal. . . . notes for div a -e the argument of the psalme . mat . , , . the meaning of the words . ver. . . chro. . . . tim. . . the diuision 〈◊〉 the text . vers. . esay . . psal. . . luke . . in psal. . . cor. . . . pet. . , . . cor. . . & . . . cor. . . col. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . &c. th● church militant is the tabernacle of god. the first vse . iob. . . . pet. . . iob. . gal. . . . tim. . . pet. . . . cor. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . pet. . eph. . , , , . sam . . . . cor. . . tit. . . psal. . . col. . . gal. ▪ . col. . . rom , . . the second vse . . cor. . . chron. . . & . . heb. . , . the third vse . . tim. . . . cor. . . eph. . . apoc. . . . thess. . . exod. . . leuit. . . . cor. . . esay . . deut. . . psal. . . & . . apoc. . . deut. . . deu● . . . deut. . . deut. . . god more especially present in the assemblies of the church . mat. . . gen. . . psal. . . psal. . . . . psal. . ▪ . &c psal. . . psal. . . . eccles. . . & . . exod. . . ios. . . act. . . . sam. ● . . why the holy ghost doth vse the phrase of soiourning . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . true heires of heauen , and pilgrims on ea●th . ● . pet. . . gen. . . ● chro. ● . . heb. . . . pet. . , . phil. . , . phil. . . . cor. . . mat . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. mat. . . eph. . . esay . . . phil. . . mat. . . the second part of the question . what is meant by the mountain of god. exod. . . psal. . . heb. . . esay . . . psal. . . psal. . . psal. . . heb. . why heauen is called the mountaine of god. . cor. . mat. . . esay . . . h●ly mountain . exod. . . . pet. . . apoc . . heb. . . iohn . . . the phrase of dwelling expounded . hebr. . . luke . . . pet. . . dan. . . . mat. . . heb. . . . pet. . . . pet. . . psal. . . . cor. . . heb. . . . rom . . . cor. . . apoc. . . psal. . &c. heb. . heb. . . heb. . . &c. heb. . . heb. . . apoc. . . heb. . . heb. . . iohn . . . luke . . . . cor. . . . cor. . . of the parts of the question ioyntly . of the party to whom this question is propounded . . cor. . . iohn . . ● iohn . . iohn . . . phil. . . . iohn . . ●at . . . ier. . . . . thes. . . . tim. . . mat. . . gods answer . of the description in generall . . iohn . . . gal. . . iam. . . & . iohn ● . . iohn . . rom. . . psal. . . . . esay . . . . the parts of the description . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . mat. . . luke . . act. . . psal. . . luke . . act. . . act. . . . . . . iohn . . iohn . . eph. . . esay . . phil. . . . ● . thes. . . . king. . . phil. . . . prou. . . . iohn . . iam. . . eccles. . . . chron. . ▪ chap. . what vprightnesse is . gen. . . luke . . luke . . . . cor. . . . cor. . . act. . . gal. . . . kin. . . . chron. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vers. . psal. . . iam. . . sincerum quasi sine cera . . cor. . . luke . . deut. . , , . leuit. . . . cor. . . psal. . . iohn . . . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iam . . iohn . . iob. . , , iob. . . mat. . . . iob. . . mat. . . mic. . . psal. . . mat . . iohn . . ● . mat. . psal. . . psal. . . pro. . . pro. . . psal. . . mat. . . deut. . & . . . esay . . . gen. . . psal. . . . psal. . . iohn . . rom. . ▪ . mat. . . . thess. . . . cor. . . . sam. . mat. . . mar. . . phil. . . mat. . . mat. . . . mar. . . psal. . . iohn . . . iohn . . . luke . . mat. . . . mat. . , . mat. . . iohn . . mic. . . hab. . gen. . . esay . . . iob. . . . luke . . pro. . . pro. . . esay . . . pro. . . mat. . . luke . . iam. . . hos. . . luke . . mat. . . mat. . . iam. . . . pet. . . . iohn . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . luke . . psal. . . cant. . . . psal . . psal. . . gen. . . . heb. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prou. . . psal. . . psal. . . psal. . . . psal. . . prou. . . prou. . . prou. . . psal. . . . chro. . . psal. . . gen. . . luk. . . . . rom. . . iob. . . eccles. . . prou. . . . cor. . . . king. . . psal. . . rom. . . . psal. . . pro. . . psal. . . mat. . . pro. . . psal. . . plato . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . gen. . . gen. . . psal. . ▪ . . king. . . . king. . . . gen. . . heb. . . . tim. . . . tim. . . act. . . gal. . . iam. . rom. . . pet. . . ● . iohn . . iam . . mat. . . iam. . . io●l . . . . esay . . . . king. . . . king. . . psal. . . . . iam. . mic. . . . vers. . rom. . . iohn . . . tim. . . esay . . col. . . eph. . . psal. . . lam. . . psal . . lam. . . ● . sam. . . psal. . . psal. . . . tim . . psal. . . psa. . . hos . . . psal. . . heb. . . prou. . . psal. . . esay . . prou. ● . . . cor. . . . thes ▪ . . gal. . . . tim. . . eccles. . . . pet. . . luke . . act. . . . cor. . . . pet. . . . thess. . . act. . . luke . . heb. . . esay . . ezec. . . luke . . pro. . . eze. . , . iam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . act. . . . mat. . . iohn . . iohn . . esay . . . chro. . . col. . . rom. . . mat. . . mic. . . gen. . . . chron. . 〈◊〉 ios. . . deut. . . iohn . ▪ . rome . . . luke . . . pro. . . luke . . . . tim. . . mat. ● . . mat. . . mat. . . mat. . . psal. . . iohn . . esay . . psal. . . . esay . . &c. mat. . . iohn . , . . king. . . . sam. . . mat. . . . in esay ● . iam. . . iam. . . mat. . . mat. . . oper. imperf . in matth. apoc . . . iohn . ● . luke . . iob. . ▪ ▪ eccles. . . luke . , . mat. . . mat. . . iob. . . mat. . . psal. . . psal. . . pro. . . psal. . . epist. . in fin . heb. . . . sam. . . prou. . . . chro. . . . chron. . . pro. . . psal. . . gen. . . rom. . . eccles. . . . cor. . . psal. . . mat. . . mat. . , . mat. . . . ier. . . pro. . . mat. . , . luke . . . tim. . . mat. . . iam. . . . chro. . . act. . . ier. . . col. . . . cor. . . mat. . . iam. . . iam. . . mat. . . rom. . . act. . . . cor. . ● . iohn . . psal . . . pet. . ▪ . mark. . . luk. . . psal . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . i liad . . zeph. . . psal ▪ . . psal . ● . ier. . . vers. . psal. . , . . pet. . . in iohan. . p●o. . psal. . . ier. . . mic . . zeph. . . le● . . . . thess. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . rom. . . ezec. . . psal . . . thess. . , ierem. . ● . mat. . . act. . . mat. . . theognis , vers . . arsiot . ethic. lib. . cap . iam . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rom. . . mat. . . lamprid in alexandr . ezec. . . mat. . mat. . . rom. . . iam. . . mat. . . . iohn . . see thom. . . . . . rom. . . . pet. . . . king. . . eccles. . . psal. . . eph. . . rom. . . verse . esay . . iob. . . luke . . act. . . heb. . . act. . . . iohn . . . iohn ▪ . esay . . , . pro. . . psal. . . . tim. . . psal. . . luke . . psal. . . mat. . . phil. . . . iohn . . phil. . . mat. . . . pet. . . eph. . . luke . . , . rom. . . & . . pet. . . ehp. . . psal. . . deut. . . cant. . , . luke ▪ . , . iohn . . mat. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. eth. . ● . c. . thom. . . q. . . pet. . . . pet. . . . cor. . . . pet. . . rom. . . . tim. . . rom. . . eph. . . . mat. . . ia●● . . . . iohn . . . iam. . . eph. . . 〈◊〉 . mat. . . . heb. . . . tim. . . . chron. . luke . . de 〈◊〉 ad consent . psal. . zeph. . . prou ▪ . . pro. . . apoc. . . . rom. . . . tim. . . iohn . . ios. . . leu. . . eph. ▪ . zach. ● . . verse . exod. . . leu. . . ec●les . . . , , . col. . . psal. . . pro. . 〈◊〉 . pro. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , philo ind. men●nder . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . apollon . deut. . . iohn . . iohn . . iohn . . iohn . . p ● . , . eccles. . . psal. . . psal. . . pro. . . act. . apoc. . . apoc. . . gen. . . . sam. . . psal. . . iohn . . deut. . . esay . . gen. . . de mendacio ad consent . apoc. . . eecles . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 de interpr . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . see thom. . . q. . ethic. . . iohn . . . cor. . . moral . y. . cap. . mat. . . ●os . . . de mendac . ad consent . aemilius prob . . cor. . . . cor. . . eth. . rom. . . psal. . . vvisd . . . gen. . . . & . . gen . . exod. . . . . moral . . . . ios. . heb. ● . iam. . . contra mendac . ad consent . pro. . . mar. . . de mencacio ad consent . eccles. . . lib. cont . mendacium ad consent . iob. . . . . cor. . . rom. . . gal. . . l. pet. . . rom. . . mat. . , . mat. . . mat. . . , . tim. . . iohn . , . iohn . , . mat. . , . . sam. ▪ . gen. . . lib. cont . mendacium plut●rch . de gar●●ulitate . prou. , ● . mat. ▪ . iam. . . . cor. . . eph. . . leuit. . . psal. . . ezec. . . rom. . . . ●am . . ier. . . ier. . . psal. . . psal. . , . psal. . . pro. . . psal. . . psal. . . psal. . . iam. . . . pro. . . eccles. . . pro. . . sonne of syrach ● . . . sam. . . pro. . . pro. . . pro. . . mat. . . prou. . . ezec. . . . sam. . . psal. . . . pro. . . . sam. . . leu●t . . deut. . . prou. . . tim , . . tit. . . psal. . , . psal. . . ezec. . . . cor. . . iam. . . rom. . , . iam. ● . pron . . ● . . pet. . . gal. . . leu. . . de interiori domo cap. . prou. . ▪ . psal. . . mat. . , , . . pet. . . . ezec. . . . psal. . . psal. . . mat. . . prou. . , , . prou. . . . pet. . . mat. . , , . gen. . . . cor. . ● . act. . . ier. . . . cor. . . eccles. . . obiection . . . sam. . , . sam. . ▪ . psal. . , , . eccles. ▪ , , . . serm. in ca● . pro. . . & . . psal. . . de curio●it plutarch de curiositate . . pet. . . ● tim. . . heb. ● . ● . iam. . . rom. . . mat. . , , &c. de interiori demo , cap. . tom. . ho●il . . ad popul . psal. . . iam. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 psal. . . iam. . , . lib. ▪ cap. . iam. . . eccles. . ● . mat. . . mat. . . luke ▪ . exod. . , . deut. . , , . leuit. . . act . . esay . . mat. . , . . cor. , . gen. . . gal. . . act. . . mat. . . . gal. . . act. . . . ioh. . . heb. . . . thes. . . . sam. . . rom. . . . sam. . . mat. . , . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . . iohn . . . rom. . . . prou. . . . sam. . . gen. . . , . prou. . . rom. . . ier. . . luke . . . . leuit. . . rom. . . mat. . . . . thes. . . psal. . . ezec. . . eccles. . . mat . . mat. . . rom. . . mat. . . apoc. . . apoc. . . ephes. . . . sam. . . heb. . . . cor. . . psal. . . esay . . . . cor. . . . cor. . . prou. . . zach. . . gen. . . & . . prou. . . act. . . esay . . . pro● . . . 〈…〉 de interiori do●o . de considerat . 〈◊〉 . . infine . dum aurem inficit , animam inter●●it . bern. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hom. . ad popul . ●om . . ian. . . eph. . . pro. . . hieronym . esay . . . cor. . . eph. . . . sam. . . . sam , . . . sam. . . . sam. . . esther . . suetonius . psal. . . exod. ▪ . thuci . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro. . . aben ezra d. kimhi . esay . . ierem. . . mala. . . & ▪ dan. . . . sam. . . ierem. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . tit. . . rom. . . dan. . . gen. . . prou. . . psa. . , est. . mat. . . luke . . apoc . . iohn . . luke . . . king . ● . psal. . . . e●cles . . . prou. . . . cor. . theog●●s . . cor. . . psal. . . . cor. . . heb. . . prou. . . diogenes . antisthenes . prou. . . pro. . , . psal. . . deut. . . & . . eccles. . . prou. . . prou. . . prou. . . psal. . . psal. . . . cor. . . . sam. . . in oculi● f●●re . ●ach . . . iohn . . . iohn . . . . kin. . , . psal. . , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . heb. . , . luke . chald. paraphr . hieronym . aben ezra &c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 leuit. . . . . num. . . psal. . . esay . . . psal. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . arist. esay . . . rom. . . deut. . . & . . ios. . . iohn . . . king . . cic. pro cornel ▪ bal. & pro placc● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . num. . . plutarc . quest. rom. heb. . . gen. . . . & . . gen. . . . king. . . . king. . . gen. . , . gen. . , . rom. . . & . . . cor. . . & , . gal. . . phil. . . . thess. . . apoc. . . gen. . heb. . psal. . . deu. . . . ier. . . esay . . mat. . . mat. . . mat ▪ . , mat. . , 〈◊〉 . mat. . 〈…〉 iam. . . mat. . . ier. . . ier. . . rom. . . deut. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exod. . eccles. . . eccles. . . num. . . mat. . . psal. . . prou. . . rom. . . . sam. . . . chron. . . ezek. . . . peiorare ( saith tully ) non est fals ūiurare , sed quod ex animi ●ui sententia iuraris , id non fa ●●r●periurium est . . de offi● . isidor . mar. . . . sam. . . . . august . & luther in hunc psalm . sum. angel. ● . vs●a . de vsur. c. . subiectum vsurae mutuum . * the summe lent , we call the principall : the latines , sortem , the grecians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . deut. . . lo tasshik . hu neshek hu tarbith . in exod. . leuit. . , caus. . q. . lib. de tob. c. . lib. . in eze. . in ps . lactant. de vero cult . . . c. . budaeus de asse glare●●us de asse . cap. . ho●oman de vsuris . . cor. . . i cos qui § cae●eros cod. lib. q. ●it . . c. . lib. de definit . appellat . mentall vsury . rom. . . in psal. . actuall vsurie . molinaeus . semis ad trientem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , lat. sescupla sei● sesquialter . hinc liber faenebris pecuniae kalendarium dictum . faeneratori● . haec ol●m consuetudo fuit , ut vltra statutum k●lend●rum diem , in idus concederens dilationem . l taq , solitum er●t , ut quae in kalendis faenerauerant , idibusreciperen● & relegerent . chabot . in hora. epod . . vid. budaeum de asse . fol. & open vsurie . couert vsurie . vsurie in selling . vsurie in buying . amos . . extrau . com . de emptione & ●endi● . cap. i. & contractum emptionis & venditionis annui census cum condition : reuenditionis non esse vsurarium . molin●us . vsurie in letting . vsury in partnership . vsurie in exchange . iohn . . . . mat. . . eth. . . sum. a●gel . voce vsura . § the shekel of the sanctuarie gerahs . exod. . . w. h. de asse ▪ ex munstero & d. kimhi in exod. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . molinaeus . interesse casuale momentaneum . promisiuum & successiuum . interesse vsurarium . fr. hotoman . accessio accessionis iure ciuili non conceditur . deut. . . lib. de tobia . cap. . eze. . . leuit. . . mal. . leuit. . . h. z. leuit. . . deut . . the treatise beginne●h thus , the question of vsurie , & ● deut. . . , , , . exod. . . deut. . . nehem. . . gen. . , , . gen. . , . verse . strom. . prou. . . exod. . . , &c. zach. . . deut. . , , plutarch , 〈…〉 non fae●erand● . loc. com . tom . . de pauper●a . cap. . cal. in ezek. . a p●upere semper foenus exigere nefas eri● . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pio. . . in psal. . ●ib , de tob. c. psal. . de arcanis cathol . verit . lib. ii. cap. . tom. . lib. . in ezek. . neh. . . vers. . & . c. molin . see ezr. . . & . . vers. , . &c psal. . de teb . c. . prou. . . in ezek. . verse . . verse . . verse . . verse . . verse , . mat. . . deut. . leuit. . . prou. . . luk. . . mat. , . mat. . . exod. . . . eze. . eze. . . cor. . . & . . luke . . mat. . . qui non integravoluntate consentit . inuitus appellatur . hotom . de vsur . ●●s●metus . d. de ad . haered . eth. . . . sam. . . gen. . . . sam. . . , . luit . §. pen. c. de fur . hotom . ex pom. in l. is qui , . § . d. commod in si non fuerunt . in si . l. si igitur . . eod . &c. eccles. . . deut. . , . molin . interesse vsurarium . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . basil. . cor. . & . . psal. . . & . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prou. . . in decalog . cato interrogatus . quid faenerari ? quid , inquit , hominem occidere ? cic. de off . in fine . hug. card. leuit. . . append. in psal. . luke . . deut. . . & . . apud chr●sost . tom . homil . . in fine . plin. in psal. . exod. . haec vbi loc●tus foenerator alphius , i am i am futurus rusticus , omnem relegit idibus pecuniā : quaerit calendis ponere . bodin de rep . lib. . ca. . anal. lib. . in esay . lib de difinit . appellat . ezee. . . . chrysost. in decalog . taci● . annal . lib. . duodecim tabulis sanctum ne quis vnciario faenore amplius exerceret . de re rustica . semunciarium foenus . bodin ex liu. lib. . ●od . lib. . tit . lib. . azoara . . vid. centur . . magdeburg . etrau . com . calisti . . & martini . de emptione & venditione cap. . & . anno . eliza. cap. . mat. . . rom. . . de verb. domi . homil . . caus. . . . in matth. homil . . psal. . ezek. . psal . , & . , . ●er . . . molin . psal. . . ezck. . . lib. . annal . in ezek. . leuit. . . nehem. . . luke . . deut. . & . . ezek. . . psal. . . . cor. . , . num. . . prou. . . ezek. . . de ieiun . . mensis serm . . mark. . . 〈◊〉 . in eze. . resp●n . de vsur . in ezek. . resp. de vsur . the schoolemen say , vsura est peccatum non solum in se , sed etiam secundum se , & ideo ex nulla circumstantia bene potest fieri . sum. angel. rom. . . quicquid fit , ne patiamini vestra culpa quenquam esse inter vos mendicum . calu. verse , , . hieronym . in ezech. . ambros. de tobic . cap. . luk. . . lib. . cap. . luke . . iam. . . vincent . magdeburg ex p. cantore . mat. . . cic. de senect . luke . . luke . . mat. . . apoc. . . iam. . . ascet. quest . luke . , . luke . . in math. homil . . de tob. cap. . se●● . . de ieiunio . mensis . lib. . de benif . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in craty . . iohn . . . . tim. . . mat. . colonus mercedem , si qua calam it●●s a ciderit , non debet . l. ex conducto . §. . & . dig. lib. . tit . . obiect . . obiect . . obiect . . obiect . . obiect . . obiect . . exod. . . obiect . . rom. . . de off . lib. . de re rustica . lib. . polit. . mostellar . nullum aedipol hodie genus homin● est te●rius , nec minus bon● cum iure quam danisticium . lib. . cap. . vide centur. . cap. . inter peccata . praecepti . see d. wilson , fol. . b. 〈◊〉 . phil. . . rom. . . . thess. . . si res alienae propter quam pec●atum est , cum reddi possit non redditur , non agi●u● poe●●tentia , sed fingitur . luke . . mat. . . epist. . ad macedon . luke . . rainerius pantheolog . tis . devsur . cap. . . de legib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . psal. . . rom. . . eph. . . . tim. . . deut. . . & . & . . psal. . . rom. . . obiect . . d●ut . . . exo. . , . deut. . , , , , . ezek. . . . exo. . ▪ . deut. . . . e●ech . . . king . . nehem. . . . obiect . . * for his purchase of the field in anathoth , was afterwards chapter , and then not vnd●rtaken by him of his owne accord , as a worldly contract for his own profit , but enioyned of the lord , as a type and assurance of the restitution of the i●wes after the● captiuitie , verse , ▪ , , ● . lib. radic . the greeke : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . as those which c●me from gnaba● , and lauah . nos●im bahem . eth. . c. . eth. . c. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat●h . . . prou. . , . see thom. aq. sum . . . q. . . ad . prou . . in psal. . con● . . rom. . . heb. . . luk. . ● . . tim. . . luke . . . eph. . ● . 〈◊〉 . . . act. . . de. ● . , , . . iohn . . . prou. . . prou. . . mat. . , . luke . . prou. . . prou. . . luke . . . cor. . . mat. . , . mat. . . ● . mat. . , . . sam. . . act. . . king. . mat. , , . & . ▪ . iud. . , . mat. . . & . . deut. . . heb. . . esay . . . prou. . . prou. . . deut. . . iob. . . psal. . . . 〈…〉 . . ezech . ● . deut. . . exod. . . exod. . . psal. . . . chron. . . esay . . . amos. . . prou. . . esay . . ezek. . . mic. . , . prou. . ● . ier. . . . prou. . prou. . . prou. . . . . tim. . . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . hesiod . ec●les . . . . tim. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chilo . mat. . ● . apoc. . . prou. . . luke . . iohn . . . pet. . . psal. . . prou. . . mr. david jones's vindication against the athenian mercury concerning usury jones, d. (david), fl. - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing j c estc r this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) mr. david jones's vindication against the athenian mercury concerning usury jones, d. (david), fl. - . p. printed, and are to be sold by richard baldwin, near the oxford-arms in warwick lane, [london : ] caption title. imprint from colophon. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jones, david, - ? -- early works to . usury -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - jonathan blaney sampled and proofread - jonathan blaney text and markup reviewed and edited - pfs batch review (qc) and xml conversion mr. david jones's vindication against the athenian mercury concerning usury . gentlemen , upon march the th you took upon you to answer that part of mr. david jones's farewel sermon that related to usury . but in reality you have done no such thing . for , if you had : then in the first place , you must have answer'd his challenge , pag. . i do here openly make this challenge to all the patrons of vsury ; if they will bring me any one approved author among the ancients that has defended vsury , i will bring them fifty , i will bring them hundreds , yea , i will bring them whole councils and fathers that have unanimously condemned it . and certainly that must needs be a very great sin that , among all the ancients , has no patron that dares appear in it's defence , but has all against it with one consent . and likewise , what he there quoted out of bishop sanderson . and till you do so , all your answers will be nothing at all to his sermon . and i do verily believe , that neither you , nor all men living , will ever be able to answer him as to that particular . secondly , you must have answer'd the th canon of the first nicene council ( which is referred to pag. . ) whereby all usurious clergymen were degraded from holy orders . which i am credibly informed , was never done but for a mortal sin. and therefore , bishop bedel ( that most excellent reformer of clerical abuses in the church of ireland ) thought the degrading of a bishop was too sacred a thing to be done meerly upon politick considerations ; which i would have writ in letters of gold. bp. bedell's life , pag. . as likewise the th canon of the elibertin council ( which is referred to in the same place ) whereby all usurious lay-men were excommunicated in their life-time . as likewise the lateran council under alexander the third , where it was decreed that all manifest usurers should be deprived of communion and fellowship of christians in their life , and of christian burial after death , till their heirs had restored their usury . at which council this question was put by panormitan an archbishop , whether usury might not be dispensed with for the redemption of poor christians taken captive by the saracens ? and the answer he had was to this effect . since both old and new testament detest the crime of usury , no dispensation was to be admitted for it , no , not for so charitable a work , as the redemption of christian captives . as likewise the th canon of our church , where usury ( not only excessive usury , any more than excessive adultery , but all usury in general , the least as well as the greatest ) is thought a sufficient crime to keep any man from the sacrament . and there , you must have reconciled the canon and the statute-law , the one of which seems to allow of usury , and the other excommunicates any man that is guilty of it . and that you might easily have done thus . the statute-law does not allow usury , but only stints and limits it to six in the hundred , and so far gives way to it , for the preventing of greater mischiefs . and this is not enough to excuse the usurer in the court of conscience . and thus the jews deceived themselves in the matter of polygamy and divorce : they thought moses's law had allowed them in those sins : but our saviour shew'd them plainly , that moses gave them only a toleration in them for the hardness of their hearts . the very toleration or permission of a thing , shews its badness . for if it were good , it might be done without any toleration or permission at all . and therefore we find in the of king james the first , that no words contained in the law about usury , should be construed or expounded to allow the practice of vsury in point of religion or conscience . and therefore , notwithstanding the statute-law does stint and limit usury for the avoiding of greater evils ; yet it does not , it cannot , exempt the usurers from ecclesiastical censures , but leaves them to be excommunicated by the canon . and therefore , dominicas à soto de just . & jur. l. . qu. . art. . is in the right on 't , when he says , stews are permitted to prevent adulteries , and vsury to avoid theft . as likewise , ezek. . , . where all vsury , and all increase that way , though never so little , is said to be so great a sin , that whoever is guilty of it , shall surely dye for it , and his blood shall be upon his own head. as likewise , jer. . . where it is plain , that if the prophet had either taken or given upon usury , every one in the whole earth might lawfully have cursed him . thirdly , you must have shew'n , whether , if usury be at all lawful ; it be so lawful as to make a trade of it ; as mr. jones's former hearers in lombard-street do . and there you must have answered what bishop sanderson says , pag. . if any thing can make a calling vnlawful , certainly the vsurer's calling cannot be lawful . and therefore , have a great care lest you by countenancing usury after your ability , do harden any man in his sin , and thereby do become guilty of his sin , and smart for it at the day of judgment . he that approves or defends what wicked men do , is worse than those wicked men that do those wicked things , rom. . . and this , ( if you will give me leave to speak freely , without thinking me proud for presuming to direct your society , ) is what you must have done , if you had answered mr. jones's sermon . but instead of this , let us now see what it is that you have done . first of all , you have pick'd two or three lines out of pag. , , which you represent as his. whereas , if you had that charity , and sincerity , and respect to truth you profess , you would have represented them as they really are in effect , the words of god , by his prophets jeremiah and ezekiel , whose joynt authority he there quotes for them . secondly , you have premised two things , namely , that you do not intend to justifie the rich , who exact from the poor ; nor those who immoderately desire gain or increase , who are idolaters . and yet , those very things some of mr. jones's former hearers in lombard-street are notorious for : as you may gather from his sermon upon family-duties , pag. . where he seems to tax some of them with robbing of orphans , oppressing widows , grinding the face of the poor , griping vsury , and suing out pardons from the state for extortion . and if you had loved their souls as well as he does , notwithstanding all their injustice against him , you would have told them so as well as he did . namely , you would have told them in plain terms , that whatever you writ in your mercury , was not at all designed to justifie their making vsury their calling . which , even those few modern writers that are falsly esteemed patrons of usury , have always condemned . and if a man does not deal thus plainly with them , he does nothing at all . their jewels and their precious stones do so dazle and glister , and dart such a lustre upon their eyes , that they are perfectly blinded ; insomuch that they can scarce see and know themselves , when they are told to their faces , thou art the man. and god grant that mr. jones's successor may deal with them as impartially as he has done : to which purpose i would desire him to read the excellent bishop jewel , upon thes . p. . but what speak i of the ancient fathers of the church ? there was never any religion , nor sect , nor state , nor degree , nor profession of men , but they have disliked usury . philosophers , greeks , latins , lawyers , divines , catholicks , hereticks , all tongues and nations , have ever thought an vsurer as dangerous as a thief . the very sense of nature proves it to be so . if the stones could speak they would say as much . and if we had as zealous clergy now-a-days , usury would be thought as detestable a sin now , as it was in the of eliz. and in the reign of king edw. vi. where all vsury or increase , &c. was punished not only with the forfeiture of principal and all , but with imprisonment and ranson at the kings will and pleasure . again bishop jewel , pag. . after a long discourse against usury , he has these words ; thus much i thought expedient to speak of the loathsom and foul trade of vsury . i know not what fruit will grow thereby , and what it will work in your hearts . if it please god , it may do that good i wish : i have done my duty , i call god for a record unto my soul , i have not deceived you . i have spoken unto you the truth : if i be deceived in this matter , o god thou hast deceived me . thou sayst , thou shalt take no usury : thou sayst , he that taketh increase shall not live . what am i , that i should hide the words of my god , or keep them back from the hearing of his people ? the learned old fathers have taught us , it is no more lawful to take usury of our brother , than it is to kill our brother , &c. and again , pag. . i hear there are certain in this city , which wallow wretchedly in this filthiness , ( to wit usury , ) without repentance ; i give them warning in the hearing of you all , and in the presence of god , that they forsake this cruel , and detestable sin. if otherwise they continue therein , i will open their shame , and denovnce excommvnication against them , and publish their names in this place before you all ; that you may know them , and abhor them as the plagves and monsters of the world : that if they be past all fear of god , they may yet repent and amend for worldly shame . and this i humbly offer to mr. jones's successors consideration . if he does not preach against this sin in lombard-street , he will be guilty of their blood , and their blood will be required at his hands . thirdly , you state the question thus , whether it be absolutely unlawful to receive , ( i suppose you mean by contract , not by way of gratitude , ) any increase of any for the use of their monies ? to which you give this answer , in the true signification of the word , 't is certainly damnable ; but in the sense you now use it , 't is very lawful and necessary . that is , usury in its true signification according to god's word , is certainly damnable ; but in its false signification according to man's invention , it is very lawful and necessary . and here i would fain know of any man , first of all , which is to take place , its true or its false signification ? god's word , or man's invention ? truth or a lye ? christ or belial ? secondly , i would fain know , whether if usury be not absolutely unlawful : yet , its being of bad report , and its having the appearance of evil , is not enough to hinder it from being made a calling ? certainly , no man can deny , but there are a great many things , which though they be not absolutely unlawful , are yet absolutely unlawful to be made a calling . no man can deny , but that usury is of bad report ; for all ages have decry'd it : and all the earth may lawfully curse an usurer , jer. . . and no man can deny , but that usury has the appearance of evil , if it be not evil indeed ; for it always appears in bad company : it appears with lying , backbiting , deceit , wrong and bribery , psal . . it appears with idolatry , oppression , adultery , cruelty , vnmercifulness to the poor , blood-shed and murther , ezek. . and it appears with the profanation of holy things , the abomination of vncleanness , and the unnatural sins of incest , ezek. . and 't is st. basil's observation upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it always appears in the midst of the greatest evils . and therefore certainly , though it should not be absolutely unlawful , yet it is so unlawful , it is of such bad report , and it has such appearance of evil , that no honest man who avoids both upon pain of damnation , will ever adventure to make it a calling . fourthly , you affirm that the true signification of vsury in the scripture , is extortion or grinding the face of the poor . and you affirm also , that it being allowed the jews to take vsury of strangers ; therefore it is not morally evil. from whence i make this observation . all men allow that extortion and grinding the face of the poor are morally evil and simply unlawful . and consequently , scripture-usury being extortion according to you ; and extortion or grinding the face of the poor being morally evil according to all : it necessarily follows according to you , that god never so much as allow'd the jews ▪ to take usury even from strangers , ( which has more truth in it , as i shall shew hereafter , than both your propositions . ) for say you , he never allows that which is morally evil. and consequently , either your first , or second , or both your propositions are all false . and indeed so they are . for the proof of which i only premise thus much . extortion in our land with relation to usury , ( in the sense you say you now use it ) is the exacting of more usury than the law allows . that is , it is the exacting of more than six in the hundred . and therefore your first proposition , ( which holds that extortion or grinding the face of the poor , is only meant by scripture-usury ) is all false . for usury in the scripture language is not the exacting of more than six in the hundred . but first of all , the exacting of one in the hundred in scripture-usury , nehem. . . where exacting the hundredth part of the mony lent is called usury . and v. . requiring nothing is opposed to it . and consequently , he that requires any thing , tho never so little , for the use of mony , is a scripture-usurer . secondly , the law says , levit. . . take thou no vsury or increase from thy poor brother . and the prophet says , ezek. . . he that hath not given forth upon vsury , neither hath taken any increase . from whence it is plain , that whoever taketh any increase , tho never so little , and not only he that taketh above six in the hundred , is a scripture-usurer . thirdly , if extortion , that is , if taking above six in the hundred , be only meant by scripture-usury : then , it was lawful for the jews to take six in the hundred even of their poor brother . which i believe , no man of common sense can with any modesty affirm . from whence i conclude , that your first proposition is all false . and your second proposition ( which holds , that god never allowed the jews any thing that is morally evil ) is all false too . for , god has allowed the jews some things which are morally evil , for the hardness of their hearts , as in the cases of polygamy and divorce , which were not so from the beginning , matth. . . not to mention the allowance they had to spoil the egyptians , which has several sort of answers given it by learned men , exod. . . the sum of which is this , if both your propositions are true ( as they are really false ) then , they do utterly overthrow each other . and consequently , for all that you have hitherto said , mr. jones ' s sermon is vnanswerable . gentlemen , i confess there are a great many things more to be answer'd in your mercury . of which , god willing , you shall have an account in another sheet sometime next week . my ordinary business is so great that i cannot well prepare above a sheet a week for the press . and therefore , i hope , you 'l excuse me for not giving you a full answer at present . advertisement . i have oftentimes been forced to vindicate mr. jones in several companies upon the account of usury . and i have found that this captious objection has been frequently made against him . obj. if we may not lend , what will the king do , who is forced to take mony upon vsury ? to which i humbly crave leave to give you mr. jones's own answer to it . for , it is that which he sent to the press as a postscript to his farewel sermon , and had been then printed , had not all the copies been wrought off before it came , and that he was desired to put it off to some other opportunity . and if it give any just offence to the present government , he does now retract it , and heartily beg pardon . answ . don't lend the king upon vsury , but lend him freely . let it be your free-will offering . let it be your voluntary oblation . you can never lend it better . you lend it to fight the lord's battles against the mighty . what is now become of all those your lives and fortunes that you lately so prodigally proffer'd for the support of popish tyranny and arbitrary government ? would you have given all to betray your liberty , your property , and your religion ? and will you lend nothing to secure them all ? is it not enough for the king to hazard his life , who , as david's men said of him , is worth ten thousand of us , sam. . . is it not enough for him to hazard his life , but must he also pay vsury for your deliverance ? to whom is tribute due ? to him or to you ? for what do men pay usury ? for their own mony , or that which is lent them ? and can you then offer to make the king pay usury for his own mony ? yea , and make him pay usury to you for it ? who ( if it were in any case lawful ) ought rather to do so to him ; because you do not bring him in mony soon enough for your own preservation . what if he were as backward to help you , as you are to be helped by him ? what if this should be the last ill consequence ? which god forbid for christ his sake ! vngratefvl men ! kind to none but your foes ! kind to none but france and its accursed interest ! god save k. william and q. mary . finis . london ; printed , and are to be sold by richard baldwin , near the oxford-arms in warwick lane , . tentations their nature, danger, cure. by richard capel. sometimes fellow of magdalen colledge in oxford. to which is added a briefe dispute, as touching restitution in the case of usury. tentations. part - capel, richard, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) tentations their nature, danger, cure. by richard capel. sometimes fellow of magdalen colledge in oxford. to which is added a briefe dispute, as touching restitution in the case of usury. tentations. part - capel, richard, - . sibbes, richard, - . [ ], p. printed by r. b[adger], london : . "to the christian reader" signed: richard sibbes. parts and . the words "nature, danger, cure" are bracketed together on the title page. printer's name from stc. includes index. reproduction of the original in the british library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng temptation -- early works to . usury -- religious aspects -- early works to . - tcp assigned for keying and markup - aptara keyed and coded from proquest page images - ali jakobson sampled and proofread - ali jakobson text and markup reviewed and edited - pfs batch review (qc) and xml conversion tentations . their nature , danger , cure , by richard capel . sometimes fellow of magdalen colledge in oxford . to which is added a briefe dispute , as touching restitution in the case of vsury . cor. . . there hath no tentation taken you , but such as is common to man : but god is faithfull , who will not suffer you to be tempted above that you are able : but will with the tentation , also make away to escape , that yee may be able to beare it . london , printed by r. b. . to the right worshipfvll sir william guise knight ; grace and peace from iesus . christ . sir , those that a honour god , god will honor , and so will godly men : god will ; for he useth not to be behind with any , neither will hee with you : you have done god much honour in setting up such lights in our countrey ; ministers who both b doe and teach : they ( as christ hath it ) shall be called great in the kingdome of heaven ; and so shall you . and so will godly men honour you , both ministers and others : ministers , because you have built us of our coat some synagogues : others ( who had it not beene for you , might have sate in the c shadow of darknesse and death ) for that they now see best by their present mercie , what was their former , and what would have beene their future misery . to save one soule fom death is noted in the d word to be an honourable piece of service : how great is your honour and comfort then ? to whom god hath given an heart and meanes to set up sundrie e lights of it for the saving of many soules , in many parishes . now as god and gods people will honour you for providing that which is f bread g indeed : so you must conceive that satan will not h fall downe from heaven like lightning thus without some stirre ; you doe plucke downe his kingdom , and he will pluck at you , and you must , and ( i hope ) doe provide for his assaults . as for your safety , your i name being written in heaven ( out of satans k walke ) you stand l sure ; the m father holds , and the n sonne holds , and none shall plucke you out of their hands : but as touching your inward quiet , by gods o leave , satan will take his time to winnow you ( not as chaffe ) but as wheat : expect it , he will doe what he can ( and he can doe something ) to interrupt your peace : he hath * no peace himselfe , and so he cannot abide ( as farre as he can doe withall ) that any should have any : he durst and did set upon , and vex the lord himselfe with the smoake of an p heavie tentation : and will he not , dare he not , let drive at us ? verily , when we come to have those * true riches about us , and to be in some spirituall strength , ( which usually is in our later and more q experienced age ) it is usuall that god should , and he often doth suffer satan ; what ? to beat us ? no! but yet to r buffet us , as he did saint paul. wherefore , after some great things done to gods honour , and satans undoing , we are then chiefest of all , to looke for the houre of tentation , and to take the best care we can , both for our safetie and peace : this is to fight , not so much ſ with men , nor with t beasts , after the manner of men , as with u principalities and powers : his arrowes are * firy , and have sorrow enough in them , to make the heart of a christian man to x stoupe : we are therefore , all of us , by all meanes to furnish our selves with such y armes as may fit us in our several occasions . and now to helpe the weaker sort of christians , i have here done somewhat that way , which ( what ever it be ) i doe here make bold to publish it under your name and countenance : to whom i wish , as saint iohn did to gaius ( the z hoste of the church in his time : ) a that above all things you may prosper , and be in health , even as your soule prospereth , yours in our lord christ iesus . richard capel . to the christian reader . after the angels left their owne standing , they envied ours , and out of envie became both by office and practice tempters , that they might draw man from that happy communion with god , unto that cursed condition with themselves . and successe in this trade ; hath made them both skilfull , and diligent especially now , their time being but short . and if neither the first or second adam could be free from their impudent assaults ; who then may look for exemption ? the best must most of all looke to be set upon , as having most of christ in them , whom satan hates most , and as hoping by dis-heartning of them , to foile others , as great trees fall not alone ; no age or ranke of christians can be free : beginners he labours to discourage ; those that have made some progresse , hee raiseth stormes against ; those that are more perfect , he labours to undermine , by spiritual pride , and above all other times he is most busie , when wee are weakest , then he doubles and multiplies his forces , when hee lookes either to have all , or lose all . his course is either to tempt to sin , or for sinne : to sinne , by presenting some seeming good , to draw us from the true good , to seeke some excellencie besides god in the creature , and to this end , he labours in the first place to shake our faith in the word , thus he dealt with adam , and thus he dealeth with all his posterity . and besides immediate suggestions , he commeth unto us , by our dearest friends , as unto christ , by peter : so many tempters , so many devils in that ill office , though neither they , or we , are oft aware of it ; the nearest friend of al , our own flesh , is the most dangerous traytour , and therefore most dangerous , because most neare , more neare to us , than the devill himselfe , with which , if he had no intelligence , all his plots would come to nothing ; this holding correspondence with him , layeth us open to all the danger ; it is this inward bosome enemy that doth us most mischiefe . when phocas ( like another zimry ) had killed his master , mauricius the emperour , he laboured , like cain , to secure himselfe , with building high wals , after which , hee heard a voice telling him , that though he built his wals never so high , yet sinne , within the wals , would undermine al : it is true of every particular man , that if there were no tempter without , he would be a tempter to himselfe ; it is this lust within us that hath brought an ill report upon the creature : this is that which makes blessings to be snares unto us ; all the corruption which is in the world , is by lust , which lyeth in our bosome , and as an achitophel , or iudas , by familiaritie betrayeth us ; yea , often-times in our best affections , and actions , nature will mingle with our zeale , and privie pride will creepe in ▪ and taint our best performances , with some corrupt aime : hence it is , that our life is a continual combate . a christian , so soone as new-borne , is borne a souldier , and so continueth untill his crowne be put upon him , in the meane time , our comfort is , that ere long , wee shall bee out of the reach of all tentation , the god of peace will tread downe satan under our feet . a carnall mans life is nothing but a strengthning and feeding of his enemie , a fighting for that , which fighteth against his soule . since satan hath cast this seed of the serpent into our soules , there is no sin so prodigious , but some seed of it lurketh in our nature ; it should humble us , to heare what sins are forbidden by moses , which if the holy ghost had not mentioned , we might have beene ashamed to heare of , they are so dishonourable to our nature , the very hearing of the monstrous outrages committed by men , given up of god , as it yeelds matter of thanks to god for preservation of us , so of humility , to see our common nature so abused , and abased by sinne and satan : nay , so catching is our nature of sin , that the mention of it , in stead of stirring hatred of it , often kindles fancie to a liking of it : the discovery of divellish policies and stratagems of wit , though in some respects to good purpose , yet hath no better effect in some , than to fashion their wits to the like false practises ; and the innocencie of many ariseth not from love of that which is good , but from not knowing of that which is evill . and in nothing the sinfulnesse of sin appeares more than in this , that it hindereth all it can , the knowledge of it selfe , and if it once be knowne , it studieth extenuation , and translation , upon others ; sin and shifting came into the world together , in saint iames his time , it seemes there were some that were not afraid to father their temptations to sinne , upon him that hateth it most , ( god himselfe ) whereas god is only said to try , not to tempt . our adversaries are not far from imputing this to god , who maintaine concupiscence , the mother of all abominations , to be a condition of nature , as first created , onely kept in , by the bridle of originall righteousnesse , that from hence , they might the better maintaine those proud opinions of perfect fulfilling the law , and meriting therby . this moved saint iames to set downe the true descent and pedegree of sin ; wee our selves are both the tempters , and the tempted , as tempted , wee might deserve some pity , if as tempters wee deserve not blame , in us there is both fire and matter for fire to take hold on , satan needs but to blow , and often times not that neither , for many , if concupiscence stirre not up them , they will stirre up to concupiscence . so long as the soule keepes close to god , and his truth , it is safe , so long as our way lieth above , we are free from the snares below , all the danger first riseth , from letting our hearts loose from god by infidelity , for then presently our heart is drawn away by some seeming good , whereby we seeke a severed excellencie , and contentment out of god , in whom it is only to be had . after we have once forsaken god , god forsakes us ▪ leaving us , in some degree , to our selves , the worst guides that can be ; and thereupon , satan joynes forces with us , setting upon us as a friend , under our owne colours ; hee cannot but miscarry that hath a pirate for his guide . this god suffereth , to make us better knowne to our selves , for by this meanes corruption , that lay hid before , is drawne out , and the deceitfulnesse of sinne the better knowne , and so wee are put upon the daily practice of repentance and mortification , and driven to fly under the wings of iesus christ . were it not for temptations , we should be concealed from our selves , our graces , as unexercised , would not bee so bright , the power of god should not appeare ; so in our weaknesse , we would not be so pitiful and tender towards others , nor so je●lous over our owne hearts , nor so skilfull of satans method and enterprises , we should not see such a necessity of standing alwayes upon our guard ; but though , by the over-ruling power of god , they have this good issue , yet that which is ill of it selfe , is not to be ventured on , for the good that commeth by accident . the chiefe thing wherein one christian differs from another , is watchfulnesse , which though it require most labour , yet it bringeth most safety , and the best is no farther safe , than watchfull , and not onely against sinnes , but tentations , which are the seeds of sinne , and occasions which let in tentations , the best , by rash adventures , upon occasions , have beene led into temptations , and by temptation , into the sin it selfe : whence sin and temptation come both under the same name , to shew us that we can bee no farther secure from sinne , than we be carefull to shun temptations . and in this , every one should labour so wel to understand themselves , as to know what they finde a temptation to them , that may be a temptation to one , which is not to another ; abraham might looke upon the smoake of sodome , though lot might not , because that sight would worke more upon lots heart , than abrahams . in these cases , a wise christian better knowes what to doe with himselfe , than any can prescribe him . and because god hath our hearts in his hand , and can either suspend or give way to temptations , it should move us especially to take heed of those sins , wherby grieving the good spirit of god , wee give him cause to leave us to our owne spirits , but that he may rather stirre up contrary gracious lustings in us , as a contrary principle . there is nothing of greater force , to make us out of godly jealousie to feare alwayes : thus daily working out our salvation , that god may delight to goe along with us , and be our shield , and not to leave us naked in the hands of satan , but second his first grace with a further degree , as temptations shall encrease ; it is he that either removeth occasions , or shutteth our hearts against them , and giveth strength to prevaile over them , which gracious providence you cannot be too thankfull for ; it is a great mercy , when temptations are not above the supply of strength against them . this care onely taketh up the heart of those , who having the life of christ begun in them , and his nature stampt upon them , have felt how sweet communion and acquaintance with god in christ , and how comfortable the daily walking with god , is : these are wary of any thing that may draw away their hearts from god , and hinder their peace . and therefore they hate temptations to sin , as sin it selfe , and sinne , as hell it selfe , and hell most of all , as being a state of eternall separation from all comfortable fellowship with god. a man that is a stranger from the life of god , cannot resist tentation to sin , as it is sin , because hee never knew the beauty of holines , but from the beauty of a civill life he may resist tentations to such sins as may weaken respect , and from love of his owne quiet , may abstaine from those sins that will affright conscience . and the cause why civil men feele lesse disturbance from temptations , is , because they are wholly under the power of temptation , til god awaken their heart . what danger they see not , they feare not , the strong man holds his possession in them , and is too wise , by rowzing them out of their sleepe to give them occasion of thoughts of escape . none more under the danger of tentation , than they that discerne it not , they are satans stales , taken by him , at his pleasure , whom satan useth to draw others into the same snare ; therefore satan troubleth not them , nor himselfe about them , but a true christian , feares a temptation in every thing , his chiefe care is , that in what condition soever hee bee , it proves not a temtation to him : afflictions , indeed , are more ordinarily called temptations , than prosperity , because satan by them , breedeth an impression of sorrow and feare , which affections have an especiall working upon us , in the course of our lives , making us often to for sake god , and desart his cause ; yet snares are laid in every thing we deale with which none can avoid , out those that see them , none see , but those whose eyes god opens , and god useth the ministery of his servants for this end , to open the eyes of men , to discover the net , and then ( as the wiseman saith ) in vain is the net spred before the sight of any bird . this moved this godly minister , ( my christian friend ) to take paines in this usefull argument , as appeareth in this treatise , which is written by him in a cleare , quicke , and familiar stile ; and for the matter and manner of handling , solid , judicious , and scholler-like ; and which may commend it the more , it is written by one , that besides faithfulnesse , and fruitfulnesse in his ministry , hath beene a good proficient in the schoole of temptation himselfe , and therefore the fitter , as a skilfull watch-man , to give warning and aime to others ; for there be spirituall exercises of ministers , more for others , than for themselves . if by this , he shall attaine , in some measure , what hee intended , god shall have the glory , thou the benefit , and he the incouragement , to make publike some other labours . fare-well in the lord. r. sibbs . faults escaped . page . line . for , sinne this , reade , this sinne . p. . l. . for , who can say . r. who can say ? p. . l. . for , stake , r. slake . p. . l. . for , blame , r. flame . p. . l. . after againe , put in , who can say . p. . l. . for , manner . r. manour . p. . l. . for , we keep , r. keep we . p. . l. . for , alienated , r. alienum . p. . l. . for , freed once , r. freedome . p. . l. . for , will , r. would . p. . l. . after not , put in , only . in the epistle to the reader , for desart . r. desert . p. . l. . r. armand . p. . l. . for , thoughts r. faults . p. . l. . r. sinfull affections . p. . l. . for , both , r. back . p. . l. . for , grave , r. growne . p. . l. . for , we , r. he . p. . l. . for , the sure , r. sure the. p. . l. . for , doth god , r. god doth . p. . l. last , for , from , r. for . p. . l. . put out , and. p. . l. . for , reproved , r. approved . p. . l. . after certaine , put in , of all sinnes . p. . l. . for , suffer , r. chuse . p. . l. . put out , art. p. . l. . after man , put in , may . . l. . in the margent , after , they dranke , put in , they married . p. . l. r. liking . p. . l. . r. convenient . p. . l. . put out the point at heard . p. . l. . put out , to . p. . l. . the point at not , put at will. p. ibid. l. . first of timothy . . put in the margent . the first . must be . the table . a adams first sinne from himselfe . page 〈◊〉 how sinne came first into the angels . 〈◊〉 adam deprived himselfe of righteousnesse . 〈◊〉 we must keepe all our armour about us . 〈◊〉 an angell without god , serves not . 〈◊〉 afflictions no proofe that god loves us not . 〈◊〉 atheisme how tempted to it , and how cured of 〈◊〉 satan neither is , nor can be an atheist . 〈◊〉 adultery a great sinne , how prevented , and how cured , 〈◊〉 b tentations of blasphemy , what , and how cured blasphemy against the holy ghost . 〈◊〉 baptisme properly no vow . ● beastiality : tentations that way , and their 〈◊〉 ● the body , a great occasion of uncleannesse . 〈◊〉 helps against such as have hurt their bodies by the sinnes . 〈◊〉 c conscience simply is not our iudge . sinnes the worse or lesse , for that they trouble the conscience , how and why . d deceits of sinne . men doe wrong the devill . . . wee must not lay our faults on the devill . dispute not with sinne and satan . desertion in it selfe no sinne . discontent is caused by sinne , not by crosses . despaire in lusts of uncleannesse , prevented . f fvlnesse of sin , what , and when fly not in tentations . faith our weapon in tentations . fight and conquer . friends to be chosen to helpe us in tentations . after fals , rise againe . feare , a meanes to prevent hurting ones selfe . g god to bee our god , wee must hold in tentations . h sinne against the holy ghost , not in the old testament . sinne against the holy ghost , a part of originall sinne . sinners in hell doe not demerit . i inclosure , a great sinne . , infirmities , what , and how knowne . k kindred must take heed one of another in the lusts of uncleannesse . ● l lvst unconsented , forbidden in each commandement . long-suffering , a great meanes to helpe in tentations . love of god keepes us from relapsing . m first motions to sinne , are great sins . abuse of mercies brings tentations . tentations of murther , and their cure . selfe - murther discovered , and the cure of it . ●●ch as have the gift ought not to marry . marriages are to be provided for children in due time . marriage not appointed to make men rich , but chaste . rules how to marry , and how to order our selves in the married estate . n sinnes against nature . law of nature , no part of originall sin . how men become inclinable to sinnes against nature . o originall sinne , is properly a sinne . originall sinne for bidden by the law. originall sinne , is virtually every sinne . originall sinne equall in all men . old christians most tempted . occasions of sinne to be avoyded . the helpe of others in tentations . avoyding occasions of sinne , a signe of grace . old people must see they avoyd lusts of youth . no ordinary conquest against sinne , without putting away the occasions . opinion prevailes too much in judging of sins . p the pharisies held all inward motions to bee no sinnes . spirituall pride makes worke for tentations . pride the master sinne in all . prayer brings more than we beleeve , how . tentations of perjury what , and how cured . when prayer for others come too late . r no true reasons to be found for any sinne . reprobate-sense in such as are not reprobates . many reprobates never committed some sinnes of are probate sense . , reasons will not serve in tentations . resisting , a great helpe in tentations . relapses dangerous , yet curable . to repent of sinne , is as great a worke of grace , as not to sinne . relapses not usuall after repentance in the lusts of uncleannesse . s satan did and doth properly sinne . sinne not the cause of the first sinne . a single apprehension of sin , is not sinne . satan must have leave ere he can hurt us . satan hath no naturall affection in him . every man subject to every sinne . security makes way for tentations . death of sinne , what , and how . sinne punished with sinne . sinne the punishment , is not ever greater than the sin punished . strength from god helps us in tentations . a man after repentance may fall into the same grosse sinne againe . not to sinne is better than to repent . sinne is not to be made worse than it is . ● satan hurts most when he comes with holy ends . sodomy , the tentation of it , and the cure. t satans tentations . tentations comming from our selves . mixe tentations . the definition of tentation . the best that be , often tempted . vses to be made of the tentation . rules , after the tentation is over . evill thoughts , how farre subdued . we are subject to the same tentation againe . theft a sore tentation , the cure of it . how to know when the lust is killed , or satan doe onely cease to tempt . v all vices properly sinnes . vnnatur all sinnes . vowes broken prove great tentations . vprightnesse of obedience , and of repentance . vnbeleefe in christ a great tentation . lusts of vncleannesse , their tentation and cure . religious men and women must beware one of another in the lust of vncleannesse . heed must be taken of our owne servants that they infect him not in the lust of vncleannesse . lust of vncleannesse dangerous . w satan himselfe cannot force the will of man. will , not taken for the deed in sins . watching , a great helpe in tentations . wisedome , a great helpe in tentations . the word , a chiefe weapon in tentation . women stand freer from perjury than men . widowes estates , and their danger . y yeelding hurts , not helps in tentations . how to avoyd the lust of lust . the end of the table . tentations . their nature . danger . cure. iames . . but every man is tempted when hee is drawne aside of his owne lust , and entised . it appears that we all came out of adams loynes , in that we smell of his disease , to father our sinnes on the lord : a common thing it is , and not so common as wicked for a man to say that hee is tempted of god , and so to make god at least a co-authour of our sins , which s. iames finding to be up and downe in his time , cleares god , and layes the fault on man , where the root of all tentation is . he would have man to learne , that hee carries the cause of all tentations within his owne bosome ; which the apostle findes out to be our lust : this lust doth worke our tentation by degrees . by drawing the minde of man aside from thinking on god and goodnesse , raising up sudden thoughts in us , of that which is not good without any consultation , giving a man no time to dispute the matter with himselfe , or with his god. by inticing and baiting the hart of man , as men do for fishes ; working on the will to bend towards such or such object represented by lust , as in appearance good and pleasant ; and here though we doe repell such thoughts as draw , and withdraw , and such wishes as intice and allure , even as fast as they come to our consideration : yet s. iames tels us here , that they are the first fruits and effects of our concupiscence . by lust is meant our naturall and originall corruption ; the conclusion is , that all our tentations are long of our originall sin : i deny not but satan tempts , and so doth the world ; but yet neither satan nor the world can now hurt us , if all be well within ; they tempt , but it is by working on our own concupiscence , should they finde nothing in us , we needed not to care thus much for their tentations . christ indeed was tempted , and had no lust in him , and did not satan lose his labour ? and all because nothing was found in him : fire burns not where is no matter for it to work upon ; no meere man is tempted and drawne aside , but he may thanke his owne concupiscence . the greatest quaere is of adam in paradice , and of the angels in heaven . the maine answer is , that iames speakes of man as he is now , not as he was then . the greatest matter then is , how sin came into adam , which must be from the liberty of his will , hee was tempted from without , and so was eve , but no motion of lust within could draw him to his first sinne , for then there must needs have beene in him a sin before his first sinne , and then the first sin could not have beene his first sin ; he was of such a condition , that he might fal if he would , and hee did fall , but not without any tentation simply , though without any from himselfe , for he was tempted by the devill . lust in satan was the occasion of adams fall , but the cause was his owne will ; his first sin was from satans sin , ( sin , i say , ) for it is a weake conceit for any learned man to write that the divill hath no sin , because the law was not given to him ▪ which proves that in forme he is not such a sinner as man is , but a sinner hee was and is , being and doing that which was contrary to the will and law of god , laid upon him in his creation . the holy page is for it , in the very termes , io. . . hee was a murtherer from the beginning , and abode not in the truth , therefore a sinner : he is a lier and the father of lies ; therefore a sinner , and iohn . , the devill sinneth from the beginning . his lusts then that were in him , did draw him to worke upon eves and adams free-will to draw them aside . the devill was an angell , and then he had no lust within him to draw him ; no object without , being in heaven , where was nothing but all perfection : a deepe it is then to conceive , how sinne came first into the angels . that one great angell ( now belzebub ) did first fall , and then drew after him the rest , is like enough ; but yet the question remaines , how the first sinne came into that angell sith there was no defect within nor none without : i must first say that sin is a privation , an obliquity , no effect but a defect , and therefore wee are not to trouble our selves to enquire after any proper and efficient cause ; god cannot bee a deficient cause , bee cause there can bee no defect in him , and therefore the defect must bee in the angell , and wee must rest in the will of the angel who without motion from with in , or any tentation from without , fell from his estate , abode not in the truth as iudes phrase is , left his habitation voluntarily and maliciously , left it because he would leave it . the first sin or lust was a sinne then , whose cause was ( such cause as a sinne could have ) not sinne , for then the first sinne could not bee the first sinne , if there were a sinne the cause of that sin ; and againe , we are where we were ; and are left to inquire the cause of that sin , to which if wee say , sinne , to have bin the cause of that , then wee may aske after the cause of that sinne againe and so in infinitum . here then we must stop and say , that eves sinne and adams sin came not from any lust within , but from an act of their owne free will , drawne out by the tentation of the devill , and of the devils first sin , no internall lust , no externall tempter at all , was the cause , for there was neither , but we must say that of that sin , sin was not the cause , but the will of the angell created good , but mutable and free ; no good i confesse can be the univocall cause of any sin but an equivocal cause ; and accidentall cause of sin good may be , for the will of the angels good in it selfe was the cause , not by working neither , but by not working . adam then ( to come to him ) turning himselfe of himselfe from god : god then took away his assisting and actuall grace , and then adam did put away from him his original righteousnesse , put out his owne eyes and so came in originall sin , viz. this lust , that ever after tempts all meere men that are tempted , by drawing them aside from good , and enti●ing them to evill . they dreame then , who say that god tooke away originall righteousnesse from adam , and that hee by an act of his will did not thrust it away : t is safest to say that hee deprived himselfe , fell off from god , else wee come to neare to make god some kinde of author of his sinne . thus came in this lust , the fewell of all sinful tentations whatsoever ; what cause have wee then to looke about us , sith our righteousnesse within , in the regenerate is very weak , and exceeding imperfect , our lusts strong , a world of sins lurking up and downe in our soules . for did the angels in heaven whose innate holinesse and righteousnesse was most perfect , in whom there was a concurrence of all grace in all perfection , did they fall ? and did adam in whom there was no spice of sinne ? oh then , how stands it us upon to implore the continuall assistance of the actuall grace of god , and incessantly to call in for the a supply of the spirit of iesus christ , else we fall and sin most miserably ; we have strange lusts within ( the devils souldiers ) warring against our soules , & satan ever blowing at the divine candle of the spirit of god , hee never gives over by a circle and round of tentations to powre cold water on our faith ; looke wee ever upward then for the daily ayd of gods assisting grace , that hee would ever blow the bellowes to keepe this holy fire in ; for we see by adam and the angels , that it is not the perfect habit of internall grace , no , nor the absence of external tentations neither , that can keepe a man from sinne , t is onely the actuall worke of the right-hand of the most high must doe the deed ; else if adam having no lust fell , we having little else but lust must needs be drawne aside and enticed : say day and night , lord lead me not into tentation . habits of grace are like the fire of a smith , be they never so pure and perfect , they burne not in us no longer than they bee blowne : if god withhold or withdraw his assisting hand , lust drawes us aside presently and down we fall . chap. . of drawing aside qvestion is made , whether this first drawing of lust be sin , i say it is ; for if lust be sin , then the effect of it must needs be sin . evill may come out of good by accident , but out of sinne comes nothing but sinne : lust is sin and cause of sin , and of nothing but sin . let it goe for a weake opinion of the iesuites , who tell us of vicious things that are no sin : for becanus ( no babe ) doth confesse , that god doth hate this concupisence with a true hatred , but ( forsooth ) not redounding on the person in whom this lust is , as though that were not sin ; and all that sin , which god hateth , god can hate nothing but what is against his nature and will , and whatever is against his nature and will is sin . originall sin is properly sinne , and to make it a sin it is enough that it is voluntary in the will of adam so a bonaventure ; besides , as soone as ever wee come to have the power to do it , we doe all give a full and a free consent to that sin and the motions of it , which after-consent makes the sin in the guilt of it the more ours : wee then have no excuse left but to cry peccavi , and to fetch all from the sin ( as david did ) in which we were conceived , in originall sin lies a tacite consent ( eminently ) to all sin . iames makes this drawing aside to be a fruit of sin , . to be a sin , . to be a cause of sin ; therfore these drawings aside are sins . . they bee sins whether wee like them or mislike them , because they are against the law of god. for that which is urged that there is no consent : i think there is some consent : as the offers of the understanding are quicke , so the acts of the will are quicke and sudden . i rather say that there is some sudden inchoate imperfect consent given to all motions that arise : that an actuall sin should bee without all consent i cannot conceive ; paul did sin against his iudgement i confesse ; for so he meanes when hee saith , he did that hee would not : but to speake in proper tearmes , he neither did , no , nor could sinne , either without or against all motion , or any inclination of his will : paul did sin this sinne with his will , for else hee would not do it , it was an act of his will , and it is impossible to coact and force the will of man ; though the consent makes it not properly a sin , but rather our sin to be imputed to us , yet i thinke ther is no motiō , no first thought that riseth out of our lust , but as the thought is , so the consent is sudden , short , quicke , and almost insensible : a consent such as it is then , ever goes with our desires , and motions ; but say that they were unconsented to , yet being against the law of god , sins they are , and for sins they must goe . for if concupiscence it selfe , and originall lust be sin , because it is against the law of god , then all the operations of it must also be of the same kind . by the way then they are deceived , who would faine say , that original sin is not forbidden by the law ; directly indeed and immediately it is not ; but forbidden it is , because it is condemned by gods lawes . now the law doth curse none but such as breake it : originall sinners the law doth curse , and ( if not in christ , ) god will damne ; therefore they doe against the law , and the law then is given to them . directly the law forbids actions of sinne , by consequence the law forbids the habits of sin : but to return , the law of god is so pure and perfect , that it doth binde the most sudden thoughts that arise , for thoughts being acts of a man , the whole man being bound , those must needs stand bound ; there sin begins , and our thoughts are not free ; thoughts of sinne arising out of our lusts are sinfull thoughts : consent or not consent , doth not make an act to bee simply a sin or not a sin : sin is not defined to be a thing done with or against our assent , but against gods law , and gods law doth bind our very first and originall thoughts . a meere and single apprehension or cogitation of a sin suggested by another , is not straight a sin , for this was or i know might have beene in christ ; and adam before his fall might dutifully have thought of the thing forbidden him without sin , but the difference is , that in him they could not have risen , as they doe in us on such a sudden , the sudden moving of the thinking power , proves that they come from an evill fume and are not right : besides in adam there must have bin a perfect meditation of the naughtinesse of them , and lastly a true affection of perfect hatred of them , where as in the naturall man now , there is no hatred at all ; in the most regenerate the hatred that is , is but in part ; it commeth in nature ever , in time most an end after the motion : or if with it , yet that is not sufficient , in adam it would have beene antecedent to the thought of his minde . these drawings aside , ( moving the powers of our soules out of the right place , ) dislike wee them as much as we can , they are sins forbidden in all the commandements of god ; for looke in what commandement the finished sin is forbidden , in the same commandement is the first motion of that sin forbidden also . neither in my minde doe they distinguish the cōmandements aright , who reserve these kind of sins to the last commandement . the lust st. iames speakes of , is forbidden , in all the ten commandements ; but these unconsented motions ( as many cal them ) are the drawings aside of this lust , and therefore forbidden in every commandement as lust is . all desires to a sinne are forbidden , where the sin it selfe is forbidden , the only argument for that opinion worth the while is out of rom. . . i had not known lust ( saith paul , ) except the law had said thou shalt not lust ; that by lust paul here meanes , a lust forbidden in one single commandement cannot be proved : but as the law , that is the whole body and context of the law , saith , thou shalt not lust , that is , thou shalt not sin , sin and lust being synonimaes : the word lust is as broad in extent as the word sin . the reason by which many thinke to carry it , is in my opinion very weake ; paul ( say they ) did know when he was a pharisie , that lusts consented unto were sins ; for the philosophers and heathens as blind as they were , saw so much , but here paul speakes of such a lusting which paul had not known , had he not knowne the law , and therfore paul takes the law to forbid lust without consent . grant all this , and much is not made of it . that paul did not know those first motions ( before his conversion ) to be sin is a truth , and that by the law too , such lusts are forbidden is as true . doth it follow then , that by the law forbidding such lusts , must be meant the tenth or one distinct commandement ? why may not the sense run thus , that paul did not know that in any of the cōmandements such lusts were forbidden at all ; but now being made a convert , his eyes were so opened , that hee now saw such lusts to be forbidden in every commandement ; as the first rising to idolatry in the first commandement , & sic in caeteris . but now to answer all ; i say that it is disputable , whether the philosophers and heathens did confesse lusts consented unto , to be sin : if of all lusts that gods law doth forbid , i flatly deny ; many went with them for vertues , as to lust after the hurt of an enemy , is commended by the wisest and purest of the heathens ; and so in a world of instances , as a man may see , in aristotle , plato , seneca , and the rest . if of any lusts and desires that goe no further than a meere inward consent of the minde and will ; philosophers doe rather deny such motions & affections to be vices , except they swel and rage , putting still a difference betwixt passions and vices . but for pauls case , it is not the like , hee was no morall philosopher but a pharisie , and i affirme it , that paul did hold that in ward motions consented unto ever so much were no sins at all . t is too late to say that nature morallized and generally inlightened , is able to finde out such consented lusts to bee sins , for paul was otherwise doctrinated , his judgment was carried another way ; it being the constant tenet of the schoole of the pharisies to hold , that the law of god did only forbid the outward action , without having to doe at all with any inward motion and affections whatsoever . this hee learn'd at the feet of gamaliel : he was a zelot among the pharisies ; and this was a case among the pharises , received and beleeved by them all : that the inward desires stood free and no way obligated by the law of the decalogue , give a man , what assent and consent to them in the motions thereof he would . this to have bin the generall and constant opinion of the pharises is made so plaine by doctor raynolds out of the fifth of mathew , that there is no denying of it ; and therefore it was pauls religion to hold , that deeds and acts onely where sins and not affections : and so wee conclude , that paul had not knowne any inward lust whatsoever ( albeit consented unto with a free consent , and liked of with a full delight ) to have bin sin , had not the law said , thou shalt not lust ; and so for all this place of paul , our assertion stands good , that in every commandement where the act of sin is forbidden , there the motion of the same sin is forbidden ; aye the first motion , this drawing aside spoken of by the apostle s. iames. chap. . of the enticing of lust . after lust hath drawn us aside from god , it doth entice us and wooe us ; the word signifies baiting us , as men doe bait for fishes , coozening sometimes the eye , sometimes the of the silly fish , so doth sin use us puts on guises and maskes , making the sin to appeare in an other colour than it is . thus our own lust doth nibble at us with some delight , proposeth it to us under tearmes of pleasure , profit , honour ; alluring us with the seeming sweetnesse , that to our sancies and senses do appeare to be in several sins , and all to bring us to accept of the motion to finish sin , and to finish it , is to act it indeed ; so meanes s. iames. lust i know doth worke by force , but nothing so much as by enticing . man is a creature guided by his will , and where will is , there constraint and violence prevailes little , wee love not to be forced , and therefore our lust doth goe most an end the other way to worke , to bring us on to sin by licorish courses , sawcing us with a proposall of some seeming sweetnesse to bee found in the doing of sin , for then is sin like to breake out into act , when it hath gained consent within ; and enticing is the likeliest way to wooe us to consent and assent to sinne the sin in question ; sin useth not to come against the haire , but when wee are caught with the spiced pleasures of sin , then we goe a maine downe the streame , and wee give too free consent and allowance to sinne , when wee are besotted with the deceits of sin . t is very often that wee read in the word of the deceitsulnesse of sinne : and i doe desire all christians to beware , lest that their owne hearts , that is their owne lusts doe not goe beyond them with cunning , and get within them by some enticing sleight . for lust is such an enticing harlot , as will undoe the party enveagled for ever , and leave him nothing but shame and misery , loocheth him from his right master , and makes him a slave of slaves , even to delight in his slavery ; robs a man of his liberty , honesty , comfort , salvation and all . goe to god then , that hee would bee pleased to stand betwixt us and this coozener , that our concupisence having great advantage , in that it is within us , may not cheate us with golden mountaines , and leave us in the suds at last . i meane not to enter into the description of the particular veynes that sinne hath to entice us ; bookes are full of admirable matter about the deceitfulnesse of sin ; shewing , how the heart first deceives us with colours , and when we are once a doting after sin , then wee joyne and deceive our hearts ; using fallacious and specious sophismes , to make our selues thinke that to be lawfull to day , which we our selves held to be unlawfull but yesterday . lye therefore day and night at god for wisdome to prevent the stratagems of sinne ; by nature our imaginations are vaine , our hearts are foolish , and willing to be deceived by sin , little suspecting to find a serpent and a snake in the grasse of sin . lust would allure us to pleasure it in the tents of meshecke , god will perswade and allure his to dwel in the tents of sem : only i must cōmend to the honest christian , the two maine treacheries of lust to goe beyond us . . lust sits upon our upper part ; and by probable reasons to see to , strives to win our judgements , and in case a man looke not well to the matter ; lust will so bleare his understanding with mysts , that he shall think he hath reason to bee mad , and that there is great sence in sinning ▪ man being a reasonable creature is apt to be caried by reason ; and if lust can once bring us over w th pretended reasons , why then the will is glad of the motion , the affections wait on the will , as on their queen and mistris , and the sin is like to be finished and bring forth death . against this we are to set the word , and sith sin can shew no reasō out of the word ; say my reason is corrupt and i am onely for the word . . lust works on our inferiour parts , and slatters our affections with pausible perswasions ; and a man is soone taken by faire offers to satisfie his affections : they be quick and sudden , and it is hard to hold them in ; & when the fume of sin hath wound it self into the affections , it quickly creeps up into the very judgment and eates out all faculty of discerning , and then good goes for evill , and evill for good . wat●h we over our selves both wayes before hand , in making head at the very first against these entisings of lust , lest both our reason and affections go after sin ; a world of difficulties will come in , when we are not onely to bring in our affections , but our judgement too : that fort lost is not had againe with a song ; remember that we have not a novice in hand , but are to deale with an old man which is corrupt according to the deceitfull lusts , so paul ▪ most dangerous of all is the deceit of lust , when it seemes to carry with it our reason : because then it is next to an impossible thing , to keepe out of the snare and clutches of sin ; an instance or two , and then an end . why is it past the power of our divines with their pens and tongues to cry downe vsury ? the cause is , because most men doe thinke that they have reason to make the most of their money , and as yet they will see no reason against it ; there is an unanimous consent i thinke amongst all the divines ; that to inclose is an oppressio of an high degree , and yet many of our gentry inclose more and more every day , and that they doe it with an high hand is too plain , else they would not have us in derision as they have ; and dare proclaime that they will inclose , say all the preachers in the world the contrary . a proud word , and well might they , if god did not say the contrary , as hee doth ; the best is , god is not mocked : for we see that the posterity of the great inclosers , would be right glad with all their harts to feed a poore beast in some common and cannot . thus the lord doth laugh at their calamity , and mocke when their feare commeth : but why are men so set in that sin ? because they thinke that they have reason to inclose . thus when lust hath enticed and bewitched our reason : wise men grow to desperate resolutions ; all i say , is in a word . he that keepes from sinne because reason is against it , and not because the word of god is against it ; that man obeyes reason and not god. chap. . of our being tempted by our lust . god i know is often said to tempt us , but never to sin ; we speake not of his tempting us for our triall , but of our tempting our selves : his tentation meant often for our good wee abuse , and take occasion thence to sin , and so wee turne it in the event to be our owne . as for our tempting our selves it is a reflect act , wee are the tempters , we are the tempted : t is not hard for a man to make himselfe a worse sinner than hee is . and is not sathan said to tempt us ? hee is ; hee is the grand tempter ; he brought sin into mankind first , and he is still by tentations keeping of it in , and increasing of it : sometimes , though seldome , satan tempts us and we joyne not with him : sometimes , and but seldome , neither we tempt our selves , and satan doth not joyne with us ; but most times our tentations are mixt , hee and we concurre and make one act of tempting ; the sin finished is his and ours too . sect . i. of satans tentations . satan at first sinned without a tempter ; for hee had no lust in him to draw him or intice him : having sinned without a tentation , and without any remedy , he sets upon man , & by his beguiling , he wrought upon that power he had in his will and man was overcome . as the case stands with us , satan could not hurt us , were it not for our lust . he did set upon christ , but found no matter in him , he had no power over him not simply , because in christ there was no sin , but because hee was also so supported by the eternall spirit , that satan had not to doe with him . eve had no sin : yet his tentations went beyond her , and her first listening to him and his syren song , was a sinne in her ; his first tempting her to the first sinne could not possible presuppose a former sinne in her to worke with and upon . t is onely the power of god , not of our will , that doth keepe us from the fiery darts of the divell : how farre satan can goe i cannot set downe ; onely i say that hee cannot goe so farre , as to force the wil of man by plain violence : will were no will , if it could be compulsed or constrained by any . it is held to be the priviledge of god alone , immediately to inflow into the worke upon that noble part , the soule of man ; much lesse is any created power able directly to turne and winde the will of man ; it is beyond the sphere of satan , and quite out of his element to reach so farre : but to trouble the spirits pote●tly , to raise the humours , to proceed by presenting matter immediately to the phantasie of man , is within his reach ; that the divell can doe , and therefore ( having leave ) hee is able to put those acts into a man , and to worke with power in the children of disobedience . in the phrase of the scripture it is said : hee put it into the hart of iudas to betray his lord and master : he filled the heart of ananias to lye to the holy ghost . the best is satan hath no kinde of command over , nor power in us to force us , and therefore the care of a christian is to resist him , and not to feare him : he is a coward and trembles all over ; fly not but stand , and he will fly : for satan must have a double leave ere he can say or doe any thing unto us . . hee must have leave of god , as we see in iob ; hee was faine to come morning after morning to have his commission renewed : god must bid him goe and doe , or else we need not care ( thus much ) for all his power ; hold in with god , and then let satan doe his worst : hee doth of himselfe wish us all evill , but for the effect how farre hee shall goe ; it is in the hands of god , not of satan ; according as we read , luke . . satan hath desired to have you to winnow you , as a challenger desireth to have one of the other side to combate with , so did goliah . so we see satan must desire leave of god to harme us ; our prayer then is , that god would not lead us into temptation : what a matter of comfort is this ? that our case is in the hands of christ , who is our head . . so he must have leave of us ; i meane we must give way to his tentation , else his tentation will be frustrate , so acts . . why hath satan filled thy heart ? hee doth there expostulate the matter with ananias , not with satan ; and askes him what he meant to give satan occasion to fill his heart with such wickednesse , wee must then thanke our selves if the divell snare us : he had a consent from our first parents , hee did wooe them to it , and hee must winne us to yeeld , else the sinne is his , not ours : i am perswaded that many men do discourage themselves over and above , by reason of the too much feare they have of sathan ; i would wee would feare god more and satan lesse , and then the divell and we should be lesse accquainted ; wee yeeld often out of a base feare : feare of yeelding occasions us to yeeld , when it is too much . many dispute it , how to find out the point of difference ; betwixt tentations that are ours , and such as are wholly diabolicall ; i thinke hee doth best who doth study how to resist them , rather than to difference them . that there is a difference i know ; but where the indivisible point of the difference doth stand , i know not : some tell us that a man may finde them out by their suddennesse , and because they are independent and not consequent of any former occasion : but to say that our lust doth not push out as sudden or as independent motions and suggestions is hard . besides for a man to determine the difference betwixt the independency and suddennesse of satans tentations , and our corrupt flying motions , i conceive to be a worke to hard for most men . and for the other note commonly produced , that they bee unnaturall and terrible it satisfies not : in that originall sin worketh unnaturally , and violently , and terribly , deny it who can , and where the act of our sinne ends , and satans begins , who can tell ? what needs all this if we reject them , whether they come from him or us : in the matter of justification wherein lies our salvation and our peace ; they are not imputed to us , no more being ours than we accept and assent unto . in a naturall corrupt motion : paul saith , when i doe that i would not , it is no more i that doe it : therefore no more is imputed by god , than is seene and allowed by us ; wee shall doe well then not to perplex our selves with needlesse queries which be satans , and which be ours : sith that we all find that the act of our owne minde , the motion of our fancy , the wishes of our owne will in those things wee have no reason to suspect satan hath any thing to doe ; i say , wee finde them to goe and come , to be in and our very suddenly , and without any coherence at all ; and the rage of our lust is terrible and violent of it selfe , and therfore passe that ; and be sure come the tentation which way it will , wee doe reject it and then wee are safe , it is not set on our score : if it come from satan it is no sinne of of ours at all : if from our lust , sin it is materially , but not formally , for the guilt is done away , in that we doe not allow it but abhorre it , as some are of opinion . sect . ii. of tentations which come from our selves . i confesse it is but now and then , that satan if he may bee suffered doth not joyne issue with us when wee doe deceive and tempt our selves : but yet the thing i urge is , that there is no sin that is committed , but might bee committed if satan were dead and buried . could one kill the divell ? yet you cannot name the sinne , that originall lust would not draw and entice a man unto . it is agreed on , that originall sin is ( virtually ) every sinne ; neither would god have forbidden all sins to man , if mans nature had not in it seminally sinnes of all sorts and sizes , and so much we have from christs own mouth , out of the heart proceeds evill thoughts , murthers , adulteries , &c. that , is all evill thoughts , what sinne worse than murther and adultery ? and may we not think that the holy ghost saith not murther but murthers , not adultery but adulteries ? to shew that all sorts , and so the worst sorts of murthers came out of the heart of man , yea , selfe murthers and all . neither stands our heart , that is , our lust , free from highest impieties against god ; and therefore those blasphemies , that is , all sorts , kinds , and degrees of blaspheming are said to proceed out of the heart ; sathan need not put them in , there they are , though he draw them not out thence , they will spout out of themselves ; so that though the divell did not owe men a spight , yet the lust of man may marre all , and will make some sinne all manner of sins whatsoever . i thinke the divell hath great wrong done him , when men to excuse themselves derive their sins from him ; when perhaps , satan hath not to doe in the provoking them to sin those things . he is not truly acquainted with the depth of originall sinne , nor soundly humbled , who thinkes he had never done those faults , except the divell had tempted him ; for a man hath in him all sins that be , ( at least potentially : ) indeed we read not of any mention made in the old testament of the sinne against the holy ghost not that original sin had not this sinne hid in it then , but i think there was not the occasion then of finishing and acting this sin ; for sin this supposeth greater light , as touching christ iesus in the gospell , than was set a foot under the old testament , and therefore i say that in lust then it was , but it was not drawne forth . how can it come into the heart now , if it were not there from the very first ? is there a new originall sin ? or a new kind and species added unto it ? was not the heart of man onely evill and prone to all evill ever since the fall ? out of the heart saith christ proceedeth blasphemies : what ? some , or all , if not all ; which are excepted ? and why those rather than these ? if all , as truth is : then blasphemies against the holy ghost , comes out of the motions of mans heart ; all this is to shew that there is no new sinne which hath not ever bin radically in our lust and nature , else we are more in adam than ever all men have bin ; but all have equally sinned in adam , and therefore originall lust is equall in all ; perhaps by our default we doe ad new strength to originall sin in us , but for the kindes of it , originall sin is equall in all , and there is no sin but lust had it in ever ; and my conclusion is , that a man doth carry fire in his bosome , which hath enough in it to kindle any sin , though the divell should stand by and say nothing . we all read that the heart of man is deceitfull above all things , yea , above the divell , why ? because satan doth not so know the thoughts of our hearts as wee our selves doe : as also for that satan cannot come within us to deceive us , except ( as i have said ) our hearts doe give some way unto him ; how true is that then , that every one is tempted when hee is drawne aside , and enticed by his owne concupiscence . sect . iii. of mixt tentations wherein satan joynes with us , and wee with him . the next are such tentations , wherein either satan begins to us , and wee pledge him , or wee begin to him and hee joynes with us ; when wee by discontent , or other inward motion , as by offering our selves to some outward occasion , expose our selves ; then wee doe light a candle to the divel , then we begin : but when satan doth make the offer , by moving the fancie with thoughts within , or by proposing some object without , and wee entertaine him , then he doth begin to us : these waies are ordinary , and it is but rare that the divell will not interpose . hee dogs us up and downe , and waites upon his opportunities , by sin to devoure us ; and now because we sin few sins where satan hath not a hand , and satan seldome sets upon us indeed , but more or lesse wee hearken unto him : therefore understand , all that follow to-bee meant of those tentations where lust and satan joyne hands , the cheefe hand is from our selves , the principall lyes in our owne lust ; without us satan could not have his desire ; but wee may and doe finish many sins without satan : the cause of those sins is in us , whereof the occasion is from him , and so we finde that people of god in the confession of sins ( we have in the word ) doe never so much as touch upon the divell , as knowing that to bee but a bare excuse . indeed eve who had not then her heart wrought upon , put off all upon the serpent , but the saints charg all on themselves . david was by very importunity of the divell wonne to number the people ; the text saith , satan provoked him : but yet we see when hee comes , to confesse , not a word of satan ▪ but al is his own , i have sinned greatly , i have done very foolishly , lord forgive the iniquity of thy servant . when the saints were to speake of the sins of others , it is often found , that for their encouragement they make satan an agent : he is not then left out : as christ rebuking peter , get thee behind me satan , because christ saw , satan was too hard for peter , and wrought him to it : and so paul , lest satan tempt you for your incontinency . but when men are on their owne sins , all is laid on their owne con-nate lust , nothing said of satan : he perswades us we yeeld , the amends is in our owne hands . now the better briefly to unfold the nature of these tentations , i meane to deliver my selfe in these short questions . . what a tentation is . a tentation is the moving of a man to some sin , either by or without the senses with a reason to enforce it : it is when lust and satan doe suggest , perswade and instigate a man to the committing of some sinne , with some shew of reason . every thing is as it is received , that is , a reason which is so taken , else sin can have no true reason for it : who can imagine that there is any reason in it , for a man to doe that which in its nature and desert casts away his soule and body for ever : but yet the tentation would never take , except man , a reasonable creature were brought over by some reason in appearance . paul cals sinners absurd and unreasonable men : neither can they give a reason for any sin they commit , but because our apprehension is corrupt , and the ●●culty of discerning is lost , therefore satan may with ease put fallacies upon us : and under a colour of dealing wisely , leade us into a fooles paradise . our onely way is then to beleeve , that there can bee no reason given for sin ; and that it is nothing but very skill in our great adversary to let in his poyson . come and let us reason with god , and not with the divell : and then wee shall soone espie the folly , that is in reasoning with lust and satan . sometimes wee are tempted to sin , and when wee once yeeld then we are tempted for sin to doe this , or that , because wee have thus sinned : when a man is once in a sin , then we are apt to fall into tentation of discouragement or worse : that now it is impossible to get out , i might have kept my selfe when i was well , but now there is no hope it is in vaine now to strive , and so the tentation is made a snare , or else to find some end by some other wicked course and fearefull enterprise , to breake out of sin by some other sin , and this indeed is all the reason that is for sinning . who are subject to be tempted . no man free , our apostle saith , [ every man is tempted being drawne aside , and entised by his owne lust . ] the best men are often tempted , and that when they are at the best : satan was neither ashamed nor afraid to set on the lord iesus himselfe ; his malice is mighty towards the godly , and if hee can but get one of them downe , he is made , he hath enough by the end to weaken the hearts of weaker christians , to discredit the gospell ; and the best men are apt to be lifted up and carried away with some pangs of spirituall pride , and then they are in a foule way for one tentation or other , there is as satan thinks something to be had thence . theeves rob not out-houses where there is nothing but dung or straw , the godly have in them the riches of the spirit , gold and silver , and that makes the divell to carry an evill eye to them , and he is ever sicke to ruine such a christian ; and god who sits moderator in all our tentations , orders all according to his holy wisdome ; if he suffer such to be tempted , it is for their good , to let them bloud to purge their choler , to fit them for himselfe . pyrats set not on an empty vessell , but on merchants laden as deepe as they can swimme . doe not dreame that any perfection shal priviledge thee frō being tempted : thou that art a spirituall man , consider with thy selfe lest thou be also tempted , and so tempted as overcome ; that must be the apostles meaning , no man can say when he is tempted that hee shall not bee overcome , in and by the tentation : he then is wisest that doth keep off tentations all hee can ; and that way goes s. pauls exhortation : hee that thinkes that hee is so good that hee ought not to bee tempted , or so strong , that hee need not feare to bee tempted , hath need of a tentation , that by experience in himselfe hee may prove what hee ought to have found in the word , that of our selves wee have no strength , that our goodnesse is not our owne . watch and pray saith christ , lest yea fall into tentation . leade me not , must every christian say , into tentation ; of our selves and of others , wee must not iudg rashly , as though either wee or they were not good , because frequently and greevously tempted ; every man whilst hee hath lust in him and divels about him , must bee in his armour , have all in a readinesse , ere he be a day elder ; a storme may come : ship-men when in a calme , or at an haven , use to looke to their tacklings , make all sure against a tempest : no grace , no place can exempt any living wight : wee must take our turnes and it is our best to bee arming and preparing ; what ever is past , all is not past , a thousand to one the fits will come againe . he went away from christ but for a season , and after a season hee came to him , and will to us : the elder wee grow because wee have most faith , the more ( usually ) and the stronger are our tentations ; when we are seasoned wee heare of those tentations which we had no acquaintance w th when we were green ; we shall not have more , but we shall have as much as wee can beare , we must bee put to it to the very backe , and after some greater matter done , either for us or by us : it is common for to heare of satan , as in a iehosophat , he fell ; so did b asa after god had done great things for them ; and when peter made that c noble confession , d satan begins to be both bold and busie with him presently . make a stand then ; as we may and must fly from the outward occasions yet from our lusts within , or our spirituall enemy without ; wee neither may , nor can fly , except we flye to heaven . how tentations to unnaturall sinnes , may bee said to come from our owne lusts . a man is to expect if hee live out his daies , to be urged to all sinnes : to the breach of every branch of every one of the ten commandements , he is like to runne thorow them all , more or lesse ; and for his faith , lust and satan cannot abide faith , and we must arme our selves for all assaults that way , wee shall bee put to it , in respect of every article of our creede : satan and our owne lust will try , whether they can bring us , to question all the articles concerning god , concerning christ , or concerning the church . but for sinne against nature , it is not so easie to see how our owne lust may bee said to move , and to entice us to them : i may say , that all our tentations if they may be let runne , will become unnaturall , they will end there in something , which is unnatural touching god ; as atheisme and blasphemy ; or touching men , as others or our our selves , as unnaturall killings , selfe murthers , pollutions against nature , passions of dishonour and the like : satan hath no naturall affection in him , nor lust ( as lust ) hath none neither : satan hath no naturality in him , for he lost all in his fall : the law of nature was not given to him , hee was not to hold order and termes of civillity and humanity amongst men , and therefore there was not use of any such law to bee given to him . all wee can say of him , is , that satan is kept under , held in awe by god , restrained by feare within , and ordered by gods providence without ; it is awe , not naturall law that keepes satan within bounds . man hath indeed in him naturalnesse , but lust which is our originall sin , hath no naturall affection in it : some sins then are called unnaturall , because they are against the law of nature in us , which law of nature is no part of originall sin ; for in it selfe it is good and the very unwritten law of god , which law of nature as it is now in us , doth neither see nor greeve at all sinnes , but only at some greater sins , which sins are therefore called unnaturall . in every man there are two things ; the law of nature is one , originall sin the other ; for the law of nature some say it is a relique of the old image left in adam , i thinke not : for then man in adam lost not all the image of god , then in man by nature there is some peece of goodnesse , but the frame of mans heart is onely evill . there is none that doth good , no not one , wee are all together become filthy . then it would follow that man brings w th him of his own into the world , the seeds of vertue , some roots of goodnesse , which is pelagianisme , and condemned by the church of god. the seeds of vertue are not ( saith prosper ) in the soule of man , because they are utterly lost in the first sin of adam , neither can wee come by them , except god who first gave them , restore them againe ; i thinke rather to say , that in things usefull to hold in the wild lusts that be in man , god presently after all was lost by the fall , ( all and every peece of the image of god ) i say to maintaine discipline amongst men , god planted in the heart of all mankinde , an inward law , checking many sins against god , but more against men ; and accordingly god hath made a fuller and greater revelatiō to nature in the things of the second table , than in the first : and what else is meant by the phrase , where speaking of the power of nature , to see into the booke of the creature , it is said , god shewed it unto them , viz. by the law and light of nature which god hath given to all men , as men ; they shewed it not to themselves , god is said to shew it unto them . now then to come home to ou● point sins against nature are such , as are against the law of nature : lust hath in it all sins ; and when it is so great and breaketh out so grossely that nature cries shame of it , why then wee call that sin an unnaturall lust a sinne against nature ; which sinnes have their roote in original sin , and would shew themselves and appeare were there no divell , albeit herhaps not in that manner and measure : as wee see some men who cannot bee said to bee haled to it by the divell , but onely by their owne wicked lusts , who when their lusts are in , care no more for wife , children , friends , brother , father , than they doe for a dog ; are moved no more with the teares of their owne bowels , than with the whinening of a pigge . let lust alone , and without any help from satan , it will make a man give over to bee a man : shake off all humanity , go beyond all shame , all sense , put off all naturall affection , deliver a man up to obdurate heart , not discerning betwixt good and evill , either in morall or naturall respects , as paul shewes ; how some men put off all manhood , become dogs , yea worse than dogges ; for dogge with dogge useth not to commit filthinesse , and some women shaketh off all woman-hood also : for there is no who with lust , for were it not for the watching providence of god over us , and the restraining power of god with us , and the law of nature in us ; men would fling out into all kind of wickednesse , there would bee no being , no living amongst men ; we would all bee such fooles as to thinke with our hearts , and say with our mouthes there is no god. originall sin , hath all atheisme in it : there will bee nothing but murther amongst us : husband would kill the wife ; and wife the husband , father son , sonne the father ; brother , brother , caine , abel , our houses and townes , would bee full of parracides , and fratricides , and men would doe execution on themselves as common as might be : oh the bottomlesse depth of originall sin ! our own lust is a fearefull murtherer , it comes immediately from satan at the first , and he is a murtherer from the beginning . men would bee wolues , beares , tygers , divels , one to another : neither would any shame keepe men and women from monstrous adulteries , most infamous uncleanenesse , incests , rapes , beastiality , what not ? looke wee what is in any man , that is by nature in the heart and lust of every man , were it not for god restraining , and natures law curbing : should our originall sinne be drawne forth and let out , we should all doe as caine did , as absalom did , as ammon did , as the sodomites did ; for what sin soever is forbidden in the word , and hath bin ever practised in the world , that sin every man carries in his bosome : there is no man but is of himselfe a dead dogge ; for why should god forbid that in the word to all , if the nature of all were not subject to it ? bestiality ( the foulest sin ) is forbidden to thee as well as to any other ; therefore it is in thy corrupt nature , as well as in the nature of any other : besides wee are cut all out of the same cloth , we are al alike in the guilt of adams sinne , one man hath not sinned more in adam than another , and therefore our originall sin being the penalty of adams sin , must needs bee one and the same in all ; where the cause is just the same , there the effect must needs bee the same , originall sin then by nature is no more , no worse , in one than in another ; it differs not so much as magis & minus : in some what by reason of the tempter of the body , education , occasion , tentations , influences of gods providence , and chiefly by reason of the liberty of mans will , ( man having his will at some command to sin , ) i say by reason of that and other things , lust is drawne forth more in one than in another , and more to one sinne than another , and that breakes out in the life of one , which doth not in another : but as the plot of all diseases lyes in the humours of the body , so for certaine in the lust of the soule : there is in all a kinde of pronesse , a very aptitude to the worst of sinnes . i know that the power of man is finite , and no way able to runne upon divers horrible impieties in all extremitie at once , chiefly sith many sinnes in the act doe crosse one another , ( though all concurre in the roote as in a common center ) but yet now one then another : there is no sinne under heaven , but man is subject unto , by turnes chiefly ; should the lord give satan leave to blow the fire , and to baite our lust , man would presently shew himselfe in his colours , and sinne many divelish sins : that which is said is true , that there is no sin , so bad , so base , so unnaturall , but mans nature is , if no enclinable to it , yet capable of it : if the sin bee but so , so , an ordinary crime , that then our nature is inclinable to it : but if most unnaturall and most abhorrent from the principles of nature , yet wee are capable of it in some degrees : lust is of it selfe past shame and past sense ; i may adde that though at first sin against nature sit not with us , tast not of our nature by reason of that law and light that is in us ; yet after a little space , when lust hath overcome the law of nature , a man is as sicke after sins against nature , as hee was after common sins and worse , for the greater and fowler a sin is , the more headlong is our lust after it , wee being by originall sin , most eager after those transgressions which are worst : an ordinary stomacke is most ( of it selfe ) earnest after usuall dyet that is wholesome ; but wee see a custome brings children to eate coales , and an humour in the stomacke , makes young women eate leather to choose , and what more usuall , than for breeding women to lust after such things which would make the stomacke of another to rise : so i may say , that as long as our lust is kept in , and held downe , it is for ordinary faults , while the law of nature can rule it against the force and cunning of originall sinne , such unnaturall , passions seeme to finde some antipathy in us ; but when by custome , occasion , or tentation , lust shewes it self and the light of nature can doe little , why then man is not onely capable of unnaturall sins , but inclinable to them , and more impudent and impotent that way than after other sinnes . as wee see ammon is sick after his owne sister , an unnaturall crime , and hungers more after her than ordinary ; and caine had rather kill his owne brother than any man else in the world had there bin any . many are more mad after hee lusts , who care not for shee lusts : as in sodome we see lots daughters were not worth the looking after , they must know the men ; they went after strange flesh saith iude , strange in their sex and kinde , so paul saith rom. . . that women ( more shamefast and modest by nature than men ) did not care for the naturall use which they had lawfully , but changed it into that which is against nature ; thus we see delights against nature are ( when originall lust is let out ) more looked after than naturall ; our corrupt affections are not more capable of , but more inclinable at last to unnaturall sins , which they did stare at at the first : as long as the law of nature doth fight it out against originall sin and can carry it , we love not to heare these sins named , but when nature in the law of it is suppressed and our lust rules all , no sinne in such request as some unnaturall sinne or other , these passions of fedity and dishonour doe then burne , as it is in saint pauls english : wee reade much of ganimedes , and the jest went of nero and his sporus ; that it had beene well for the world , if domitius neros father had had no other wife : in a word , a man whose originall sinne is kept in order , doth but hunger after sins of ordinary quality : but when nature is out of office and lust doth all , men will then long after unnaturall lusts : passions worke more strongly the wrong way , and the streame is most swift , when it is not in the right channell . and in the other passion of bloud , how men do put off all naturall affection wee see it ; for men are more cruell ( when they take ) to their own children , their owne parents , than to any enemies , aye the fire of a mans unnaturall sins are not satisfied , but with a mans owne bloud ; and many thinke to lay this divell by killing themselves , who have not a thought of murthering any body else . oh that men could once come within sight of the depth of their owne lust ! man would then learne not to bee so bold with occasions of sin against nature ; what if at first nature doth even spit at them ? yet if once they fire and take , they worke strongly and come with a greater swing of delights than naturall sinnes doe , and therefore i would we could learne as to be humble for our originall sinne ; so to thanke god for keeping us and ours , that those unnaturall courses have not bin , and broken forth in our persons or houses to our shame and scandall , as have bin done in houses and families of better than our selves : and to pray that god would keepe us , as from all other , so from taking after unnaturall passions . what if wee have grace ? yet sith these sinnes are not sins against the holy ghost , t is possible for good people to bee infected with them : as long as we have originall sin , we want but occasion , and a tentation , and gods permission , and then we fall ; sith originall sin is the same it was , and was at first the same it is now : there bee perhaps new actuall sins , because never drawne out into practise before , but no new originall sin , originall sin is but one , and it is the selfe same in kind and degree , in all persons and at all times : it may and doth in some beare new fruites ; but it never had , nor hath , nor shall have new rootes : it ever had in it the rootes of all sins , and it can never have but the rootes of all . wee must ever stand bound to the goodnesse of our god , who hath so kept us hitherto that we have not broken forth into more and into worse sins than we have . there is no abhomination so prodigious , but our originall sinne would quickly water at it ; it is his meere favour alone , who hath kept us and our families from occasions of such sins , or such occasions from us . blesse god then , that caine hath not killed abel in our houses : that ammon hath not defloured our tamar , that our absalom , hath not been the death of his brother ammon ; 〈◊〉 , that our brother absalom hath not sought our lives also ; that reuben hath not gone up to his fathers couch . what are we ? what are our fathers houses , that we have beene preserved in our houses from such scandalous sins ? are we better ? are wee so good as these fathers were ? should god sit still , and the law of nature stand still and looke on , and let our originall sin , our lust within shew it selfe ? the next would be sin upon sin ; against scripture , against nature , no bonds , no bounds , would hold us worse and worse still ; with greatest violence we should long after the greatest sins , and the end would be a reprobate sense , from the which good lord deliver us . the summe is , that the cause why wee feele not such pronenesse to the sin against nature is , not because originall lust is not as prone in it selfe ( if not more prone ) to those sins as to others , but because there is by god for necessary causes a law of nature superadded to originall sin in all mankinde , holding us off from such unnaturall passions , which law of nature doth suffer when such sins are committed , and therefore the apostle fitly cals them passions ; as water suffers when it is made hot , and therfore as long as the law of nature is not suppressed , a man is not patient about such lusts : but when our lust hath gotten the better of natures law , then to what sins are such men more eager , than to those ? therefore such lusts are by the apostle stiled , the lusts of their a owne hearts . we said with st. paul that god doth deliver men into a reprobate sense , and then they fall into such lusts . here a doubt may arise , whether such sins are done onely by those who are reprobates , sith one would thinke , that this reprobate sense were onely in reprobates , and therefore so named . this is i confesse out of my way , yet because i would not stumble any mans conscience , i am bold to speak a word to the point , and the thing i affirme is , that unnaturall sinnes are done sometimes by such as are no reprobates : and i thinke there are many reprobates , who nein all their lives committed and acted these sins . it is a fearfull estate to be cast by god into a reprobate sense ; and the danger is so much , that hee is not himselfe , who dares to venture on such rocks because some onely escape . there is no sin ( except the sin against the holy ghost ) but an elect person may commit , all sins else may stand with the grace of election , but this reprobate sense , is not that sin against the holy ghost what ever it bee ; what ever a man may repent of may stand with our estate in christ . now to say that this is a condition which admits not of repentance is hard , neither can it be proved , and cor. . instance is given in one of the worst of all unnaturall sins , and yet the apostle saith , such were some of you , and they were elect , repented , and are now in heaven : god forbid then , that we should bee so s●uer to the conscience of man , as to thinke that all those rom. . and all others like to those who are in gods iustice for a time given up to a reprobate minde , are past all hope of reconciliation and salvation . there is a sacrifice for those sins , some have gotten out of that estate and others may . it is then called a reprobate minde ; not because it is the minde of none but reprobates ; but because such have in regard of their present condition , a mind ( as one saith ) rejected , disallowed , abhorred of god ; yet not a mind past all hope of cure and recovery , or if you will a minde as another speakes worthy of reprobation , making choice of matters reprobated : wee have a phrase in st. paul , that christ is in you , except you bee reprobates : but such are in such an estate , that except they get christ into them , it is all one with them as with reprobates ; they are ( as it were ) for the pre●ent in the state of reprobation for any goodnesse that is in them , but reprobates they are not , and as beza notes , the scope and dispute of the apostle will not beare this sense , sith hence hee proves that no man can be justified by the law of nature , because it is in all men to breake the law of nature , and that the apostle proves by this , that all men , except god stay them , all run on to a reprobate minde , by a reprobate minde then he will have meant a mind , going against the dictates of conscience , and the principles of nature , out of which estate it pleaseth god to call some to grace : god doth call in some that are cast farre behind hand by their sins ; and therefore we must not say that there is such a point of sinning , that no man doth ever come backe from it againe , for no man goes so far but hee might have done worse and gone farther ; and therefore when and where can one fix the measure to rest , that a man going so farre can never come to good againe ? there is a fullnesse i know of sinning which some must come unto , ere the iudgement can come on them ; but that all who fill up sinne or sins to the height are reprobates , or that none are reprobates , but such as make up the extremity of sinning i deny : for the conscience must have some where to rest , and to pitch a degree of sinning , that hee that comes not to that degree may repent , and returne : hee that comes to that degree of sinning and may not returne , would trouble the wit of the acutest disputer in all the world . neither doth indeed the greeke word properly carry the sense of one cast away , but of one reproved ; not as contrary to the word elect , but as contrary to the word reproved : so paul useth it , corin. . . lest i my selfe be a reprobate , that is , reproved ; for paul knew full well by confession of all papists , that hee neither was nor could be a reprobate , and the learned borgius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reprobates minde to be a minde , that no man hath cause to glory in , but rather to be much ashamed of , which is indeed the right and full sense of the greeke word . roffensis therefore is in an uncomfortable errour ; who writes , that when a man is hardened as pharaoh was , or given up to a reprobate sense , as those of whom saint paul speakes , were ; that god doth cast them off for ever without ever tendring to them the offer of his grace again : that god doth forsake some such is true , but that hee doth forsake all such ( which is his assertion ) is false . and sundry learned amongst the papists have a dreame ; that when a man comes to such a number , and such a measure of sinnes , then god is bound in iustice , not onely not to give him ( though that were too much ) but to deny him favour and grace ever after , aud so ( saith abulensis ) it is all one as though such a man were already actually in hell . this unsound and unsafe opinion is also confessed to be held by great divines amongst them , as by tapper in art . to cast all into a briefe ; i say that god is not bound to give place of repentance unto dispisers and breakers of his covenant . . hee may in iustice absolutely deny it them , and many times doth : as to caine , gen. . . to esau , heb. . . to corah and his complices , num. . . to ananas and zaphira , acts . . and infinite others , 〈◊〉 saith aquinas , god ( if he will ) may doe it , for no sin , but for to punish originall sinne onely . . god doth give place and time , and the grace of repentance to most indurate sinners , and to such as for the just guerdon of some former sins have bin given up to a reprobate minde , and albeit such bee farre spent , yet they are not past cure , the disease doth admit of a remedy , the sin is not the sin against the holy ghost , it is pardonable by a kinde of violent worke of the law and gospell , by a strong and compacted force of the spirit of god , such hurts are sometimes cured , and such sinnes are healed ; and therefore to avoide the blow of satans tentations that we are in a reprobate mind and therefore past all remedy : let us say , yet there is hope in israel concerning this sin ; repent wee and returne and god will shew us mercy . for though god may leave such a man utterly in his sins , yet that he must and will give men up , when their sins are come to such or such a passe : is a doctrine fit for none to teach but papists , whose religion was and is , as luther once noted , a slaughter-house of the conscience of man. quest . what be the remedies against tentation . they are either generall , or else particular , for some certaine cases , as for the generall , there are rules to be observed ; some before , some in , others after the tentation . generall rules and remedies for prevention before . all i cannot , neither would i if i could , the chiefe are : . beware of spirituall pride , the disease of such as have something to be proud of : for when men grow into a big conceite of themselves , then there needs a tentation to pricke the bladder . swelling in the body is a dangerous symptome , t is no lesse ominous to the soule : for if once wee come to please our selves with our well doing , the heart presently swels up into a puffe of spirituall pride , which is the greatest enemy to the free grace of god , that is ; which spirituall pride is usually cured w th a spirituall fall . see in the stories of the saints in the blessed bible , and we shall finde that their pride of spirit hath ever likely had a fall ; it was for the pride of wit that those rom. . were given over to passions of dishonour : walke humbly with thy god and feare nothing . what was in adam , is rife in us still ; yee shall bee as gods was his disease and it is ours ever after . . the next thing wee must see to is , security , and here the precept is , watch : when men thinke there is least danger , then the danger is greatest ; sin and satan are ever watching their oportunities , which is , when we watch not : and is it not fit sin and satan should bee let loose upon us , to feare us out of our security , and chiefly such lusts as fire the conscience . a man in a swoone must wee know bee rubbed and chafed , and some staring lusts which will trouble the spirits of a man and chafe his very soule , are a fit of burning fever to cure this spirituall lethargie . security will rust us , undoe us , and eate out all that good is out of us , and if the word will not doe it , nor a crosse will not worke it ; then comes a sharpe tentation to see what that will doe , and if any thing will first awake , and then humble the drowsie and sleepy heart of a man , it is some vexing sin or other . . wee must not abuse any mercy what ever it be , for that bringes in a tentation : hee that will not use lawfull things lawfully , it is just with god that hee should , and ten to one hee shal fal into the unlawfull act of the thing abused . bee it wife , or name , or goods , or any mercy , if wee abuse it and doe not use it aright : the next is to bee set upon with some act of sin in the matter it selfe . what ever wee enjoy , if we enjoy it not holily and thankefully , we shall bee sore tempted about it , in one sinfull veine or other . . looke not disdainefully on any sin in another , bee the sin what it will , bee the sinner who he will , our nature stands not free from the same , we are subject to that very malady and to punish us for looking upon the fals and faults of others with scornes ; first or last wee are like to bee tempted to and with the same offence , that we may learne to know our selves , and to bee more mercifull to others , against another time . a common thing for a man out of passion , not compassion , to let flye at anothers sins to day , and to fall , or bee ready to fall into the selfe same sin to morrow . we find that we are sollicited to a sinne , that we never yet from our youth felt any motion too till now ; to let us see , that we beare about us not only the rootes of those sins which our complexion hath enclined us unto , but also of those sinnes wee never thought of , nor dream'd of , that so wee may learn to consider others in their corruptions with meekenesse to day , sith it may bee our case to take their turne to morrow . . keepe off from us , and our selves off from all occasions of any sinne , to rush into harmes way , is to tempt our selves , and to tempt satan to tempt us . he that will dare to runne into the mouth of any sin , he doth conceit that hee is free from that sinne , and the next newes hee heares is , to heare of that very sin , that he may know by experience what a creature man is ; keepe and doth not he who ventures on occasions of sin , take himself free from the danger of that sin ? whereas the very deed is , that the man who doth dare to venture on the occasion of sinne , shewes that there was in the heart an implicite likening of that sinne , though hee neither thinke it nor feele it , but rather dreame the contrary ; for when the occasion is once afoot , then presently comes in mighty provocations to that sin , and then the hidden corruption opens and manifests it selfe : it is our wisdome as we would shun sin to avoid all occasions of all sins whatsoever : for if wee will not keepe our selves from the occasion , god will not keepe us from the sin ; and if god do not keep us , we cannot be kept , we cannot , we will not choose but fall . . keep all our armour about us , and put sin and satan out of hope : the divell is wiser , than usually to tempt where he hath no hope to speed . iudah went about an honest businesse : yet because hee tooke not his armour with him in the morning , he fell ere night : we must carry our antidotes about us , because wee walke in places that are infectious ; and chiefly we must see to our matters in sins wee are given unto , if to pride , then goe not where fashions are , without a commission and weapon ; if wee be apt to quarrell , goe without a sword , and when we have not our weapon about us , wee shall not bee so tempted to brawle ; if to the lust of unelcannesse , come not neere the doores of her house , and that will keepe our hearts free , having our hearts still an end full of serious meditation of the presence of god almighty ; sith our nature is so apt to be tempted by our lust , and we are so soone afoot after every sin , that like children wee had rather be in the dirt than in the cleane : have wee not cause to looke after these directions , and such as these are , that we may not be lead into tentation ; that our lust may not draw us aside frō god , and entise unto evill . . rules for the remedy in the tentation . to him that would know what hee is best to doe , when the tentation is come or comming , we prescribe him to follow this order . . to make a right use of it . . to get by good meanes out of it . for the use to be made of the tentation , doe thus . . know that the tentation is suffered to come upon us by god for our humbling , whether it bee to commit a sin , or , to despaire for some sin committed , when it is to some fault , as in this case most times it is , which is against our mindes and to the trouble of our soules : god he knowes that if any thing under heaven will humble us , this will doe it ; what else will so gaule and cut the heart of a christian man ? what else will so set us a praying , a whining , a watching , a fasting ? this hee see , will even vile a man in his owne eyes , and make him base to himselfe : this will season and fit us for gods building , and the use wee are to make of it , is ; to see our selves what we are , and to looke up to christ iesus : god sees and wee must see : that wee cannot well come to heaven without such a purge and therefore wee must joyne with god , make his end , our end : hee doth it to breake us and humble us , and wee must humble our selves : humbly our selves saith st. iames , and god will exalt us ; it is to humble us and doe us good , when ? in the latter end saith the text : this is not done in a day ; and therefore we must waite gods time : it is a plaster and it must lye on some time , if god meane us any good , the tentation shall not over straight , but hover and hang about us some long time , some good space . god doth drive out one naile with another , pride with a tentation of lust , but this is not done in an houre , if it be somewhat long a doing , yet it is worth our while . let us stay and waite upon god from whom commeth our humiliation : the cause of a tentation is pride , the use of the tentation is to take away our pride : there is great dispute which is , and which is the way to finde out our master-sin , but when all is done , pride is the master-sin in all . wee all hold of adam in capite , pride was the first and and great sin in adam , and so it is in all his see , wee had our lust from him ; he his from the angels ; the sinne of sins in the angels was pride ; it gave them their fall ; so it was in adam , it gave him his fall , and so it is in us . there is we say in trees a master-roote , and that roote in originall sinne is no other than pride ; indeed there is in most some other particular streame and vaine , which carries , one , one way , another , another ; arising from complexion , education , condition and other causes and occasions , which often varies as the temper of our bodies , and the order of our estate doth change ; and this yeere it is one sin , seven yeere henc ( as every seven yeere there is a sensible change in the humour of the body ) it is another , when poore it is one , when rich it is another sin ; but that sin of all sins which goes thorow all the race of man kinde is pride , the universall and general captaine , sin , in all the world : vnbeleefe may have that name and be well called our master-sin , in respect of our iustification , instrumentally taken , because it hinders our union with christ : but the chiefe sin , which is our greatest morall vice , and carries the greatest straine and power with it in respect of sanctification , is this same sin of pride , and spirituall pride is the pride of all prides , all other sins doe a kind of homage to pride , as to their king and lord. austine hath it , that the romans did forbeare many vices that carried shame with them , and did many commendable acts , and all to serve their sin of of vaine-glory : and a scipio by name and b others , did abstaine from that which their nature would have beene right willing to have enjoyed , and all to keepe their name , and to maintaine their credit , and outward reputation amongst men : so that all other sins doe as it were vaile to this , and therefore god may bee said to resist all other sins , but this sin he resists afarre off ; he cannot abide the sight of it , and so wee say that god doth use to give us up for some time , in some measure , to some base tentations , he lets out some vile corruptions and why ? but all to take down this sin of pride ; it is say wee all little enough to humble us : affliction without the true sight and sound feeling of some of our corruptions will not doe it : a man is then humble , when hee is humbled before his originall sin , and amonst all the bitter fruites of that cursed lust , pride is chiefe , and doth play the rex amongst the rest : other sins that wee ( speaking from feeling ) doe call our master-sin or sins , our predominant lusts are but made use of by god to humble us , and to eate out this dangerous sinne of pride ; and therefore it cleares it selfe , my thinkes to say , that this sinne of pride is in every man his cheefest sin , sith other beloved sins are let to have their swing in men , all to master , this master of sins , our pride . the use then that wee are to put our tentations unto when they come , is : to humble our hearts , to abase us , to pluck away the feathers of our pride . . the next use wee are to make of our tentation , is ; that we see a mercy in it whatsoever it be , if wee feele nothing but what is common to man , and others have had and have the like , we must learne to beare it with a kinde of impatient patience ; why should not wee beare what others beare , what are wee ? is our nature better than others ? here must bee a kinde of content , else it is like it will be worse yet , else as yet , we are neither truly nor sufficiently humble : it must teach us to thinke better of others , than of our selves ; and wee must learne to render thanks to god , considering what our deserts are , and what our nature is ; that we are no worse , that wee are broken out no more . . the last use is , that we must consider a providence in it , in that we are kept from sinning , by being tempted for sin , god doth suffer us to fall into the thoughts and affections , that so we might not fall into the outward deed and action of sinne : better have a motion in the wil , than the will and the deed too ; the will is taken for the deed in good things , but not in sinne , for that gods accepting and rewarding our good deeds , comes out of his grace and favour ; it is a matter of mercy & drawes out of the merits of christ , and therefore god may , and doth many times take the hearty will and desire for the deed : but in sin it is not so , for there the punishment is according to the desert , and merit of the sin , it is more or lesse , as the desert of the sin is more or lesse ; now there is more guilt in the act and will too , than is in the will alone : evill workes really deserve punishment , and the punishment is never more than the guilt that is in the sin , and therefore the will is not so bad as the deed : there be more degrees of malice and evilnesse in the act , than in the purpose alone , and therefore of the two , it is better to have it in the affection within , than in the act without , too chiefly when the thoughts be such as we cannot abide , doe not allow , but abhor ; we fall soonest into the outward act of that sin , which thrusts in upon us on a sudden whereof wee felt not the drawing tentation first within : had david bin haunted with pestilent and violent suggestions & motions to adultery and murther , he had then felt those corruptions to have beene strong in his flesh ; his care then would have been , to have beene earnest with god by prayer , to be pardoned , healed and preserved ; and so hee had found such strength , that hee would not , nor should not have done those faults : what if we finde that wee doe loath such lusts when they begin to fire ? yet we must not stay there as though it were impossible that wee should ever fall into the sinnes themselves : david would have taken it in as much scorne as another , had one spoken before to him as touching adultery and murther ; our disliking the inward motion , is not thorow enough , except it bring us on our knees and beg of god , that it proceed no further , and so we see by accident , it is a mercy to be held under some such profitable tentations , and wee must make this mercy of it : that the tentation drive us to god , to keepe us from finishing the sin it selfe : our tentation must bee a meanes of our prevention , we must take it as a warning peece to arme us against falling into the foule fault it selfe . the second maine branch , is , how we should get the tentation off , and draw our selves out of the snare , and here we are to show what wee must not doe , and then what we must doe . . we must not dispute with sin nor satan : satan when they came to arguing ; was too hard for our first parents in their innocency , when they had wit at will , and their reason , at command , and now that wee are as we are , we loose all if once wee begin to enter into disputation with such an old sophister and crafty fox as satan is ; and our owne lust is the greatest , both deceiver and distembler in the world . he ( as one saith ) shootes with satan in his owne bow , who thinkes by disputing and reasoning to put off satan , our reason is corrupt , and on his side , and it will betray us into his hands . . wee must not flye away from satan , a run-away never makes a good conclusion of his tentations from idolatry : and from adultery and fornication wee must flye : such sins are best conquered by flying , and we are to hold our selves from all occasions of all sins whatsoever , when and where we may doe it without offending of god ; but from the divell it is neither possible nor lawfull to flye from him ; not possible because the divels are exceeding many , and they are spirits and there can bee no flying from them ; nor lawfull , because wee are bid to resist him , and therefore forbid to flye from him , and then againe , because it is a kinde of service done to satan , a yeelding to him some kinde of worship , sith that it is to feare him ; and we are commanded to feare god , and not the divell . a feare there is granted , so as to send us to god , and to the use of gods meanes : but such a feare as to make us run , ( a fainting feare ) is unlawfull and dangerous ; and after a sort a serving of satan the deadly enemy of the lord iehovah . make the case thus , a man is on just occasion alone , by himselfe , aye in the darke too , and hath reason so to be : now sinne and satan let flye at him with their fiery bloudy dartes ; here wee must not runne , not avoid the place , it is a kind of serving satan , and a yeelding to the divell , god is angry with it , and it is often the way to great danger ; what if by this shifting the roome , we finde ease for the present , yet it is but his skill , like a lightening before death , it leades us securely into the hands of the same or some other tentation ? what must wee doe ? even stand it out , hold there , as we have a calling to be there , what if wee quake ? better quake , than serve satan , better tremble every veine than sin , better dye in the place , than flye from the place , because it is a flying from satan , and hee that in this sense flyes from satan for feare , seemes to distrust gods providence on him , for that particular . thus far for what wee must not doe ; now next is , what we must do , and here we have many things , the heads are these . . the first thing is beleeving ; get faith ( saith paul and then wee shall quench all the fiery darts of the divell . our faith will doe wonders if wee apply the victory , that christ hath made over satan for us ; what if wee bee cowards , yet christ did not play the coward ; his victory mat. . was ours , and for us : hee stood in our place , plaid our prize , beate satan to our hands : his glorious triumph over satan , is a kinde of satisfaction for all our yeelding so much , aye , too too much to the divell : what if satan beate mee may a christian , say , yet i passe not ; sith my christ in my stead , for my part hath beaten satan all to peeces : in him my head , i have long since beaten satan hand to hand , hee is then to mee in him ( my captaine ) a very vanquished enemy : thus faith makes his victory as touching the price of it ours , as though we our selves had in our own proper persons , conquered satan , and beate the divell . the next thing that we must doe by our faith , is , to take christ iesus , and set him against the tempter , why ? because there is scarce any tentation wherein satan is not : the divell hath put some of you in prison : get thee behind mee satan ; the divell is usually in it then : we are then by faith to set christ against satan : wee are not of our selves so weake in the hands of satan , as satan in the hands of christ ; turne him then over to christ , and let christ alone with him ; faith will be satisfied with none else , nothing but christ ; and faith is said to be our victory , which neither hope nor charity are said to be , because it doth make christ ours , who is our victory over sin and satan both . faith is not content with the presence and assistance of an angell neither , except the lord iesus be there himselfe : for god did promise to send an angell with his people , and to drive out the canaanite and the rest of that crue , but hee himselfe would not goe : the people of god were no way content with an angell , they tooke no comfort in this ; this was saith the text , evill tydings , they mourned and put on blacks , like a loving wife ; shee must have her husband ; what do you tell her of sending a trusty servant along with her , nothing will content her but her husband . so when our faith is set on worke , it makes us but sicke to tell us of an angell , except we may have christ iesus also , him or none ; and therefore wee are not safe except we doe and can by faith lay fast hold on christ iesus , and set up him and his power against the gates of hell and powers of darkenesse . say an angel bring strength with him yet an angell brings no merits , nor that authority with him . faith must have one to side it with us against satan , who hath absolute command over satan , and merits to make amends and payment to god for all our sins , ( that way ) now these concurre in none but christ , and so we finde that no substitute , no not an angell will serve , but christ must bee ours by faith and by a living faith wee must take him , and make him our buckler and sword against the divell and his angels : if christ doe but say the word , the divell himselfe is said , his tentations dye . to him then who is our refuge and our strength , no creature is to be our refuge , because none can be our strength , but if wee rest on them , say , on the angels themselves , they will prove our weakenesse ; but christ iesus the lord our righteousnesse , he will be sure to be our strength . say i of my selfe , am as weake as water , but in christ , made mine by faith , i am strong , can doe all things , can , and shall , and will beate downe satan himselfe ; like lightening from heaven , and treade downe the divell under my feet : but when ? shortly , through whom ? through the god of peace , so saith st. paul. let the divell and his angels be unto us as a kite ; yet as long as wee may succour our selves under the wings of the lord iesus christ , wee are safe , wee are sure . the last remedy that wee have by faith , is , to learne us to rely on that promise , that if we fight wee shall conquer . the promise is , that if we resist satan stedfast in the faith , he will flye . beleeve then that we shal overcome ; and we shall overcome : we are more than conquerers , as the greeke is : we doe over-come ; other fighters fight first , and then conquer ; but we through faith in christ are said to overcome before we fight , and so we are more than conquerors ; this is to be more than a conqueror , to be sure of the victory before one fight . beleeve , and prosper ; doe , but by faith say it shall be so , and it shall be so . a man shall not presently conquer : a man he is to fight with , though he doth beleeve that he shall conquer him , because there is no promise made by god that hee shall , there is no covenant past betwixt god and us to that end . but now god hath said the word , wee have him fast in a bond ; that if wee fight against satan wee shall conquer satan , resist him and he shall flye ; war against sin , and sin shall dye : i speake not of presumption , but faith , when a man hath grounds for it , useth gods meanes in gods sight . have wee not a command to pray ? lead us not into tentation : if a command , then it is attended with a promise ; that he that prayes not to bee lead , shall not bee lead into the tentation ; wee are bound then to beleeve , that following gods wayes , wee shall not bee lead into tentation : faith is our victory , and nothing but faith , because it is not hope , but faith which apprehends and applyes the promise . wee see then that saint paul speakes to great purpose , when he cals upon the ephesians above all things , to get faith and the use of faith , to quench not some , but all the fiery darts of satan : reason can do nothing ; as it is naturall , it is in vaine , and doth no good ; the tentation is a spirituall thing , reason , a naturall weapon : now a naturall thing , can have neither strok nor force against a spirituall , and therefore reason is a false weapon ; and as our reason is carnall , it is a secret friend to satan , takes part with him against us , good stuffe for a man to thinke to conquer the divell , with a wisdome which the apostle saith is divelish : how divelish ? because it hath the divell for its damme ; wee must not then consult with flesh and bloud ; downe with reason , away with our owne wit , let faith doe all , else faith will do nothing ; faith never workes so well , as when it workes alone : and is it no more , but beleeve the promise , and is sathan gone ? no , no more : and must wee have all we beleeve ? all and more too . all , for it is with us according to our faith , as christ said to the beleeving woman of canaan ; a beleever shall have what he will. more than , we beleeve , because wee shall have beyond our faith ; above what wee are able to aske or thinke , and that abundantly too . how so ? must we not have a promise and faith for all ? i answer and say , wee have more than wee have faith for , in the particulars ; a world of matters ther be that come to our hand , that we did not know of nor thinke of in the particular ; yet nothing but what wee have faith for , one way or other , if not in the particular , yet in the generall , viz. we beleeve that wee shall conquer all the tentations we see , and all others wee neither see nor feele , such as we doe know and those wee does not know of , wherein a kinde of implicite faith is sufficient , thus and then wee aske nothing , but what wee have faith for , one way or other . in the generall , we aske in the general , and we have many things whereof wee have no faith for in the particulars . vp then and bee doing , worke it out by having and using our faith ; satan flyes at the sight of faith , there is such an antipathy betwixt satan and the faith of a christian , that faith no sooner comes in place , but satan is gone : other graces have their use , and place to resist the impulsions of the divell ; some one , some another , but faith as paul showes , doth quench all ; i say , all the fiery darts of the divell , because it doth take in christ iesus with all his merits , value , virtue and power . and thus much for the first meanes to get out of tentations which is by beleeving . . the second is by resisting . resist saith peter , how resist ? stedfastly , how stedfastly ? in the faith , and what then ? why then satan will flye . the apostle showes us in another phrase : stand , saith hee , and then sathan hee fals . it is not here saith chrysostome , as it fares w th wrastlers ; for there except we cast down our adversity , we conquer not : here wee conquer satan , if hee cast not us down , we are then ( in acceptation ) as though we did cast him down : alas satan is quelled , and as it were cast downe and killed already ; he is too far in hell ever to come out againe ; satan can looke for no crowne , hee is in perdition , his aime is to cast us downe into the same destruction he himselfe is in ; so that if we doe resist and but keepe our stand , this is our conquest : we must not looke for a greater victory than is to bee had in this world . that which troubles some with discomfort , is , because no sooner doe they begin to resist , but it is rather worse with them , than it was before , these consider not that it will be thus : for if we will let sin and satan alone , they will let us alone , sleepe in sinne , and spare not , we may have quiet enough , and come by degrees to be past feeling : but resist wee sin and satan , and the divell will play his part , to hold his hold : hee is a strong man , and will not out except hee be forced ; now possession by force , wee know is with some stir , struggle ; sin will , and must , when we labour to cast the old man off : ( it will ) because it is now a dying ; and all dying things , that dye by peeces , as sin doth reluct and struggle , and stirre for life ( it must , ) because else a godly man would not so well discerne the going out of sin : the candle blazeth most , & stinketh worst when it burnes in the socket ; and so it fares with sin , when it is towards it's last . there is a double death of sin : one in respect of the guilt of sinne , which then is killed when we have our pardon , this is in iustification ; and when we beginne to get our pardon , the conscience is more out of quiet , greater stirs being there , than when wee sate still and did nothing that way : but when the pardon is had once , then the conscience is alive , sin is dead , and our hearts are at quiet ; being justified by faith , wee have peace with god. the other death of sin , is in respect of the power of sin , and this is in our sanctification , and this wee meane chiefest here : when a godly man sets about it to kill up and dry up this running disease ; the plucking out of the weapon , the removing of the guilt of sin , is done on a sudden ; but the healing of the wound , the mending of the languor , is done gradualy , now a little , and then a little : and when a man is come to abhor his lusts ; then he hath given his sin it 's deaths wound as touching the power of it , & so on ; now some , & then some , sinne doth dye more and more . now when a man can once come to resist sinne , hee is dead to sin both wayes ; to the guilt of it , and to the power of it : for had hee not the pardon of it , he could not resist it : had hee not some power against it , hee could not resist it : now looke how much power we get to resist it , so much power sin loseth . and now because sin will not give ground , and lose the field , without fighting and some opposition ; hence it is , that when wee begin to resist , sin and satan make ( to feele to ) the greater head , and wee take our case to bee the worse , wee cannot sleepe in a quiet skinne here , except wee will sit downe here by satans fire , for if wee once goe about to get off from him , hee will not lose us so , but some stir he will make ; but we must live by faith , and know that satan is going , and sin is a dying . when the divell went of out of the mans body , he tare him and puld him miserably ; he would not take his far-well , but he should feele it : so when wee doe by prayer conjure and charm him out of our soules he will make all the hurly burly he can , when he is going out ; but bee of good heart , our faith doth assure us , that there is never a prayer we make , nor act of resisting that we doe use , but gives satan a knock , and sin a mortifying blow : when ones hands do ake for cold , yet when wee come first to the fire , the fingers ends ake worse ; which makes children cry when they first come to the fire ; the cause is , because the heat doth draw out the cold , to the utmost parts and ends of every finger : like to this it is that our sinnes doe make us ake worse ; when first wee bring our selves to the enlightning and healing ordinances of god , our sinnes then are drawne out more , therefore they vex more ; wee doe stirre them more , and therefore they stinke worse ; wee see them more then , and are troubled at the sight of them i confesse . but yet , so as a man is at the sight of many huge enemies , whom yet hee knowes that through the helpe of his captaine , by fighting , he shall beate and conquer : by resisting and fighting what ever we see and feele at first , wee doe and shall conquer sin and the lusts thereof , and save our selves from the tentation of the divell . some questions may here come in by the way . quest. . when lust is sufficiently resisted . ans . some kind of faint resisting may bee made by generall and common graces ; and some againe , against some sins by the law of nature ; but for the resisting that proves effectuall and is against all sin , as sin is against the written word and law of god , it is done by faith and saving grace , and by the spirit of god giving lust such a wound , that let satan lick it all hee can , it never recovers nor comes to it selfe againe . should we take the word ( sufficiently ) in a legall sense ; then while we breath we neither do , nor can resist sin , but it may be , and it ought to be , more and better resisted still : but if we take it in an evangelicall sense , so as to be sure that our sin is dead at the heart , ( as some trees be that yet carry boughs ) that we may bee sure that wee are in christ : here i say , that a man hath sufficiently resisted sin and satan , when he doth not allow the sin , when he doth no way consent to the tentation . some expresse it by a distinction , and say , that if a man doe not allow infirmities , and doe not live in the practise of grosse sinnes , then all is well and there is comfort enough to bee had , to stay our thoughts against the day of refreshing : as a little will stay the stomacke for a time ; so will an assurance that wee have broken the heart of sinne , binde in our hearts from despaire . the answer which is made hath this sense in it : that if we allow not infirmities . . if wee doe not practise grosse sins , then there is sufficient resisting as touching the maine : that there is a difference betwixt infirmities , and presumpuous sins is not to be denied ; it is expresly in the holy scripture . papists say that the man who doth a mortal sin , is not in the state of grace : but for venials a man may commit ( in their divinity ) who can tell how many of them , and yet be in christ for all that : i hope there is no such meaning in any of our divines as to tye up mens consciences , to hang on such a distinction of sins , sith it is beyond the wit of man , to set downe a distinct point betwixt mortall and veniall sins ; now when it is an impossible matter punctually to set downe to the understanding of man ; which is , and which is not a veniall sin ; they must pardon mee from giving the least way to such divinity , as must needs leave the conscience of man in a maze and labyrinth . i finde that the nature of infirmities doth so depend upon circumstances , that , that is an infirmity in one man , which is a grosse sin in another ; and some men pleade for themselves , that the things they doe are but infirmities : he that will sin , and when hee hath done will say ( not to comfort his soule against satan ) but to flatter himselfe in his sin that it is but an infirmity , for ought i know , he may goe to hell for his infirmities : besides , if that be good , that a man who is in grace may doe infirmities , but not practise grosse sinnes ; then i would i could see a man that would undertake to finde us out some rule out of the word ; by which a sinner may finde by his sin , when hee is in christ , and when out of christ ; at what degrees of sinning , where lies the mathematicall point and stop , that a man may say , thus far i may goe and yet bee in grace , but if i step a step farther , then i am none of christs . wee all know that sinnes have their latitude : and for a man to hang his conscience on such a distinction , as hath no rule to define where the difference lyes , is not safe divinity . the conscience on the racke will not be layd , and said with formes and quiddities ; the best and neerest way to quiet the heart of man , is to say that be the sinne a sinne of infirmity when we strive and strive ; but yeeld at last ; or , of precipitancy , when we be taken in haste , as he was , who said in his haste , all men are lyers ; or , a meere grosse sin in the matter : aye , say it be a presumptuous sin , yet if we allow it not , it hinders not , but wee are in christ : though wee doe with reluctancie , act and commit it ; and i say that we doe resist it , if wee doe not allow it : for let us not goe about to deny , that a godly man during his being , a godly man , may commit grosse and presumptuous sins ; and for infirmities , if wee allow them and like them , that we know to be sinnes , then wee doe not resist them ; and such a man , who allowes himselfe in one , is guilty of all , and is none of christs as yet : bee the sinne what it will , iames makes no distinction , and where the law distinguisheth not , there wee must not distinguish . i speake not of doing a sin , but allowing ; for a man may doe it , and yet allow it not : as in paul , that which i would not , that i doe , and hee that allowes not sinne , doth resist it , therefore a man may resist it , and yet doe it , all the difference that i know is this . . that a man may live after his conversion all his dayes , and yet never fall into a grosse sin : by grosse i meane presumptuous sinnes , so psal . . david saith ; not cleanse , but keep back thy servant from presumptuous sins : we may then be kept from them ; i speake not that all are , but some be , and therefore in it selfe all might be . . for lesser sinnes , secret faults , we cannot live without them , they are of dayly and almost hourely incursion , but yet wee must bee clensed from them , as david speakes : dayly get your pardon ; and there is a pardon of course for them , and they doe not usually distract and plunge the conscience , but yet we must not see them , and allow them ; if we do , our case is to be pittied wee are none of christs as yet . . great staring sins , a man cannot usually and commonly practise them , but hee shall allow them . so ps . . . keepe back thy servant from presumptuous sins , let them not have dominion over mee : implying , that except wee be kept back from them , they will have dominion over us : it followes , then shall i be upright . so that the man , in whom presumptuous sinne or sins have no dominion , he is an upright man. to practise a sin is one thing , to live in the practise is another : how farre a man being and remaining in grace , may goe in the committing of great sinnes , is past my skill to determine : the case of salomon and others , proves that a man may goe farre ; tentations may hang long , if a day , a week , if a weeke , a yeere , if a yeere , many yeeres ; and how many ? who can say , a man lives in a sin when he loves it , though he doe not practise it at all ; as hee is a drunkard , who is never ●●unke , if hee love drinke ; and he covetous , who loves money , though he have not a penny in his purse . so , say a man never act the sin , yet if hee love it , if hee doe not hate it , hee lives in it . as in the body , a man is said to have his health , albeit he hath usuall infirmities which make no let , but that hee eate , drinke , sleepe , work ; but if a man have great diseases , which take away his stomacke and strength , then we say he is sickly , and in danger . in the soule , usuall scapes and ordinary infirmities , wee cannot live without , yet they do not interrupt our peace nor destroy the strength of our soules ; wee pray , reade , heare , neverthelesse . but great sinnes doe distract , and disturbe , doe weaken , & threaten the worst ; and as it is hard i confesse , for a man to practise them , but hee will bee a lover and an allower of them , a consenter to them , yet when at the worst ; i say 〈◊〉 godly man doth not make a trade of them , his heart is not on them , his minde is another way all the while : thus then wee must resist lesser lusts , by dissenting and striving to weaken them , to lessen them ; but do we our best , we cannot possibly be free from them : and for greater sins , a godly man may be kept from them , live and dye without them . but yet we must grant , that a man may bee good in the heart , and yet for a time ( and how long who can say ? ) be drawn to practise them too , albeit not to allow them . it is enough for either sort to assure a man that hee is a resister of thē ; if he pray , or sigh , or groan against them : for the raigne of sin , is when we love them : now he that strives , loves not sin , it being not possible for the heart of man , to be against that which it loves ; sufficient resistance is made , in point of justification ; when a man doth disalow them in his judgement , and hates them with his heart , though he cannot shake off the practise of them . it is not easie to put off ones old companions : but in the point of sanctification , there is not sufficient resistance made , so as to have our peace of sanctification , till we be able so to resist : that for greater sinnes , grosser , and more presumptuous faults , we doe not practise them at all , and for lesser , that wee doe dayly weaken them , lessen them , when our iudgement doth carry a command over our wils , our wils over our affections , our affections , over our actions . quest. what order are we to observe in making our resistance . ans . order is of great use , to resist , is to fight , and the enemies wee are to fight with , are many and mighty , and therefore as in battels , so here : array and order , is all in all ; the particulars are these . . wee must set against and resist the motion that comes from us ; and the suggestion that comes from sathan at the very first , ere they meete and come together , if we can possibly , be it never so unlikely and so absurd , yet we must tremble at it in respect of our owne weaknesse , so as to pray against them , at the very first sight of the tentation : the affection is suffered to come to humble us , that so wee may walke in feare , use the meanes , and not fall into the action . doe not say it is unlikely i shall never doe it , this is the way to grow secure , and then farewell . sometimes wee are set upon with tentations , likely , that is , such as our particular nature is most given unto : for we are many times soonest overtaken with those tentations that our humour doth itch after , and anon againe , wee are urged to those lusts we never had much minde unto , that that so we may be taken secure , and ere we are aware , and then we are gone : sith then our enemy never sleepeth ; wee must watch , and wake , and bee in a readinesse , to oberre all the motions of our devouring adversary : if wee resist at first comming , the work is halfe downe , we shall finde satan a coward ; if wee resist not , wee shall feele him as a lion : wee must trust neither our selves nor sathan with any tentation : wee see the tempter changeth hands , a man so prodigal , that he wastes all , when young , when old , quite another way : his life is in his riches ; aye , one way to day , to morrow , the winde sits in a quite contrary point , and therefore wee must be provided for all assaies , while the tentation is greene and young : and what if we can make no great matter of it as yet , to our thinking ? wee must hold out still , for all that , play the man still : god meanes to make a sound cure , and it may be , hee will suffer us to bee held to it somewhat with the longest ; the venome and poyson must out from the very bottome , wee must have patience , what ? patience at motions to sin : yes , such a patience as this is , to thank god it is no worse , and to bee content to wait the lords leasure , dayes , moneths , yeares , and thanke-yee too , if we may have it at last , impatient at the lust ; but yet a patient and long suffering minde , that we be not tired out . begin as soone as the tentation begins to peepe , bee at it to day , to morrow , every day , and after a time , the fits will and shall breake away . some agues a●●●ured by striving and resisting : all tentatiions i am sure are . hee that will drive away his sorry partner by wrestling , must doe it at the beginning before the ague be setled in the bloud and spirits , and in like sort it is soonest done , to drive away this divell by striving and resisting , to doe it at the first , while it is young , and not strong , ere it get into an habit , and creepe into the bones , and which is more inward into the marrow ; i meane ere it can get any great hand over the spirit of our mind , the bosome and bottome of our soules . . wee must begin where satan begins , and goe on as hee goes on : wee are to observe his motions ; if hee begin with a lesser sin , we must not despise small things , a little leake drownes all in time , and the prick of a pinne , le ts out all the winde 〈◊〉 bladder , and therefore wee must make up against sathan , even then , when hee comes with the smallest sins ; and if hee turne to greater and fouler faults , we must of all , bee very carefull to keepe off the pikes of more damnable errors and sinnes : they make fowle holes in the consciences ; and as theeves doe , such g●shes let in other sins , greater and greater still ; when it first comes , it appeares great , doe but yeeld to it once or twice and then we begin to thinke it to be , not so great a matter : the ordinary and common tentation , that satan useth to make the foundation of , and to give entry to all the rest , is to beare us downe in it that wee are not the children of god , and that wee are not in gods bookes ; give him but this , and then we doe in a manner yeeld him all the rest ; for if once we conclude , that god is not our father in christ , then satan hath us where he would , and hee may leade us into despaire , or presumption which he pleaseth , and therefore what ever we doe , we must hold our owne , and keep in this perswasion , to dye for it , that wee are the children god. say we have ever so many afflictions , desertions , corruptions ; yet that ought not to shake us out of our assurance , for david had as many afflictions as any of us , and more : and for desertions , wee finde him all over the psalmes , making heavy complaints that way : he that runs , may reade all over that book , many a dolefull song , and for corruptions , and such corruptions too , as use to pay us home : sins , great sins , i meane committed after his calling and conversion : hee laid hands on another mans wife , hee defiled her , her husband loving david , as his own soule , and then fell upon an horrid plot of murther : he did art it with hellish skill , and shed the bloud of sundry , that hee might be the death of one : and did hee not number the people against all reason , and stood it out too , say all the captaines what they could ? and yet i hope david added not this sin to all the rest , to wit , to question it ; whether god were his god or not . i have ( saith hee ) done foolishly , i have sinned and that greatly ; lord forgive , what ? the infirmity : no , the iniquity ; of whom ? of thy servant . he holds this fast , that for all his sins , his great sinnes , yet hee was gods servant still ; let go this , and though our sins were but a few or but ordinary , yet satan will sinke us , with one tentation or other : but now keepe wee our ground in this point , never deny the conclusion that god is our god : and say our corruptions were more , were worse than they are , well may sathan shake his chaine at us , but we stand on a rock , and the flouds of his tentations cannot come , so much as at our feet : for we know that our sins are but the sinnes of a creature , his mercies are the mercies of an infinite creator , without either banke or bottome : keepe wee the maine chance , that he is our father , and then , well may our sins humble us , but satan with all his setting on , shall never be able to discourage us : we know that christ died for sinners , and for the chiefe of sinners : no man was ever kept out of heaven for his confessed badnesse , but many are for their supposed goodnesse : in a word , this only point , that hee is our father , kept up in our consciences , will make us fit , and able to dash , and blow off , al the powers of darknes , and push away all the darts of the divell ; therefore sith it is his method to lay all upon this point , hold this fast , and wee hold all fast : if the enemy assault one way , and the garrison defend another way , the towne is lost , the enemy will carry the strongest peece . we must not bee taken up about other matters , and lye open here ; here satan will try his skill , and doe his utmost to bring us out of conceit with god , and to make us think that god hath no love unto us , no care of us , and then we are gone . live and dye then with this in thy heart , and mouth ; hee is my god , and i am his servant , and so we shall bee able to lay all the divels in hell . say , god hath confirmed his love to mee so much , so often , that now i hope i shall never call that matter into question againe : and next for afflictions , we must frame a new bible , ere we can with any colour finde any thing out of gods afflicting us , to prove that hee doth not love us ; of the two , abundance , and plenty , and outward peace , would yeeld matter to say , that god doth not care for us ; and yet it would be long , ere a christian will come to a minister , and say , i have such a deale of wealth , of health , and so many friends , and so much friendship , that i feare mee i am not in the right : but when afflictions comes and stormes arise , then wee come and make a pitious moane : sure god is not my father , i am not his child , and grow we doe into hard conceits concerning god , and heavy thought as touching our selves : now all this comes out of our fancy who doe so highly prize the things of this life , that sure if god did love us we should not bee in such and such wants . a very foolery , the text is cleere : he correcth every son , whom he receiveth ; let the word bee heard , speake , and then we may conclude the contrary , and say thus , doth god afflict me , and hee doth withall make mee to make a right use of his afflictions , ( say but of one ) and by this i am sure , that he is mine , and i am his : for affliction is a part of the curse in its owne nature , and god doth never chang the nature of it , and turne it to a mercy but onely to those hee loves , it should , it would hurt me , i finde it did me , doth mee good , and therefore i am a son of his love : and lastly for desertion , that is , but a mist before our eyes . desertion is in it selfe no sin : for christ was without sense , aye , he was so deepe in it , that when he dyed , he said , why hast thou forsaken me ? a totall , a finall desertion , ours is not partiall : the best have had and have ; god turnes away his face , david himselfe is troubled : the just doth live by faith , and not by feeling : and in that very psalme , where hee complaines that his spirit was over-whelmed within him , and that his very heart within him was desolate : i say in that selfesame psalme , david saith ; thou art my god : i passe not whether this desertion bee for sinne or from sin , a chastisement of sin , or an effect of sin , all comes to one for our dispute ; it hath , is , and may bee , the case of a right godly man. looke up then , and if from want of sight and feeling wee doe say , why hast thou forsaken me ? yet then let us by faith withall say , my god , my god , and we are safe . sith then this is the order satan useth to follow us in his tentations , to make us to distrust our being in christ ; and our standing in grace , we must make that our method too , and rather suffer to dye at gods feet , than to suffer our assurance to be taken away from us : lose this and lose all our comfort , hold this and all is ours , let satan say , and doe his worst . i confesse it is a heavy hand , when a man is put to it , to walke without his feeling . david was a man for naturall and spirituall cheerefulnesse both , above men , yet hee had his heart full : and say his case were ours , that for very sorrow of heart , arising from the absence of the light of his countenance , wee be like a bottle in the smoak , we doe shrim away to nothing , become a very sceleton , a bagge of bones , an anatomie of a man , yet then our faith must shew it selfe , and we must hold up our heads above water : no great thankes to swim , when god doth hold us up by the chin , w th comfortable feeling : but he is a man of faith that can then say , god is my god , my king , when hee sees nothing but the promise ; oh , blessed is the man , who beleeves and sees not : for want of sense their song once was ; mine . eyes failes , my . flesh failes , my heart faile , my . knees faile , my all failes ; but my faith which never failes ; well then , though a mans marrow be consumed like the drought in summer , say , not onely ones flesh be pined , which after sicknesse will come againe ; but ones very bones be consumed , which when once dried they say , never come to themselves againe , aye , and ones juice ( whithin the bones ) do wast away , yet there wee must hope against hope , and set faith against sense ; when wee cannot see one shine in the face of god , yet we may fetch support out of the promise : gods countenance doth change and turne away , but the promise is ever the same , and al in al is in the promise ; we are childern , of what ? of the promise ; heires , of what ? of the promise : sight and sense , lookes onely on the face of god , but our faith lookes onely on the promise ; and it is the evidence of thing● not seene , it gives a being to that which in existence is not , and thus living by faith , a christian on all occasions may say , god is mine , and so mine , as though hee were nones but mine , he is all mine ; and what we speake out of feeling , a tentation may make us unspeake it againe ; but what we say by faith once , wee say it ever , and all the tentations satan can devise , cannot make us unsay it againe . i mourne , blessed ( not shall be ) but are those that mourne , why ? they shall be ( not are ) comforted . he then is a blessed man , who mournes though hee be without present comfort . . we must keepe this order , as to begin with the right end , and the right end , is then to finde out what the sin is , that is chastise or punised , when the tentation to a lust is a punishment for some other sin : it is all in vaine , and meere lost labour for a man to thinke , to get off the sin , which is the punishment , when we let the sin punished alone : hence it is that we doe finde many a good man strive and strive , even his very heart out to master a lust , and are where they were or rather worse , and why ? but because that vexing sin , is a correction for some other sin , which wee over-see and say nothing unto , and thus men run upon flats of discomfort , as though they were none of gods , and all because they cannot conquer a sin ; which is not , because they are not gods , nor for want of faith neither , but for want of art and method . the effect cannot bee taken away untill such time the cause be removed : now wee must know , that one sin is the cause of another , two wayes : . first , by effecting and producing by a very efficiency another sin , as covetousnesse is a very caust working oppression , vsury , rapine , buying and selling for dayes and enclosure , now i confesse it is hard to bee convinced ; that that which is an effect of a former sin , is a sin till we be convinced ; that the sin which is the cause , is a sin , as hee that knowes not what covetousnesse is , or is not convinced , that covetousnesse is a sin cannot bee cured of vsury , enclosure , hoarding up of corne , &c. and therefore the sin which is the cause , must bee pardoned and healed first . so pride of life is the cause why men doe follow fashions ; to follow that which was a fashion is no sinne , but to bee in that which is the fashion , whilst it is called the fashion is a sin , else there is no such sin , as following of fashions , which a scripture , and b nature , have condemed for a sin . i say , this sin comes out of pride , as out of a working cause ; and t is not possible for a man to bee mended in one , except hee dig out the other : so passion springs out of pride of heart , as out of his very next cause , and so doth envy too : many are troubled with their passions and disquieted with envy , and make a great marvell of it , that they cannot get the victory all this while , i will tell you the reason ; they pray against passion , but not against the cause , not against pride ; they stop at the streame , but choake not up the spring , they lop the boughs , and it growes thicker after , and pluck not up the roote . therefore if we meane to cast out of our heart and life such a sinne , as is an effect of a former sin , wee must first begin with the causing sin ; or else he doth wash a stone , and satan will hold him where he was , doe what he can ; and what a weary hand is this , for a man to pray , to reade , to heare , to fast against a sinne , and yet to make nothing of it . . by meriting , which schoole divines call demeriting ; and deserving to bee cast into some sin by god , as a just iudge for some other offence , and this as it comes from god , is a good of justice : thinke not that wee meane it , as though god did infuse , or put into a man , the matter or forme of the punishing sin ; it needs not , there is matter enough in our hearts already : god cannot breath sin in the minde or breast of any man , but by letting lust out , and setting satan loose upon us , we are punished and corrected by one sin for another . some say , it ought not to be said , that god doth punish sin with sin , why ? ( then say they , ) that sin which is the punishment doth deserve more punishment , and so it doth : what ( say they ) and doth that deserve another ? no , for albeit god may and doth punish sin with sin , it followes not , that the second sin ( must ) bee punished with another sin , but with some other punishment it must : and what if in some cases , sins in a row be punished with sins ; yet there is no processus in infinitum , because as the schooles have agreed , when once it comes to hell , there is no demerit : sinnes on earth merit further punishment , but sins in hell doe not , because there is satisfaction given , and so full a point put to the iustice of god. besides , the damned are in actuall possession of their last punishment , and therefore there is in them no demerit of more or further torment : god in justice then doth and may punish one sinne with another here , some say with a greater ; that is not alwaies so : for hee punisheth idolatry with fornication , yet fornication must not bee held to bee a greater sin than idolatry ; it is sufficient , that the sin which is made the punishment , be a more vexing sin , bringing more shame , and more inward or outward distresse , that so the sinner may be made the more detestable to himselfe or others : the greatest sins doe not alwayes vex ; they should i know , but they doe not . to come to our point : wee say that sin doth cause sin , by way of desert , when god doth by permission , desertion , and tradition , give a man up to some sinne , of shame or inward biting sorrow , to judge him for some other sin : bare permission it is not ; for so we sin all sins we commit , i hope wee cannot sin any sin , except he suffer , and his power doe permit : yet wee finde , that pharaoh had his heart hardened worse for manner and measure , than other common sinners had ; but all sinners are sinners by permission , therefore there was a delivering up , an act of justice and power in hardening the heart of pharaoh , and so it is , when god doth plague one sin with another : the thing i educe is this , that it is impossible with all our whining to get off the sin merited , except we first deale with the sin meriting : we cannot affront the justice and power of god , when he doth inflict and lay it on for some other fault : it is out of our element to take it off , till first wee have removed and done away the guilt and power of the former sin : when sin doth worke and produce another sin by its own force , then it comes from the power of sin : when sin doth demerit , to have another sin made a punishment of it , that comes out of the guilt of sinne and justice of god , therefore we must make our peace for the sinne which is is the cause , and subdue that ere wee can possibly make any hand with the other sin , which is the punishment . that then wee may cleere our selves of some tentations , wee must looke & see what brought it , if wee try and try and can make nothing of it , then wee may see it is for some other sin ; which sin wee must finde out and then cast out that corruption , and the worke is done : we finde some what to the purpose in ionas , a good old prophet ; he fled away from god , was found out , throwen into the sea , swallowed by a whale , and god in his goodnesse did deliver him , and yet after hee fell into the like sin againe : no doubt he did aske god forgivenesse in the whale for his first sin , yet hee after fell into the same way againe , and did chafe , because ninive was not destroyed : now see here the roote of sinne was not moared up ; he did at first flye out of pride , because hee would not bee thought to preach the destruction of so famous a place , hee thought none would be well pleased w th such a message , and therefore do it whose would for ionas . this fact hee was sorry for , but saw not the cause of all , to be pride ; and therefore after , when hee saw that ninive was not destroyed , what a chafe was hee in ? and was not this horrible pride too ? that so many must be destroyed , rather than ionas should bee thought to misse in denouncing a judgment which should not come : had he found out the canker at the first and killed it , he had not fallen this second fall . t is certaine , that as in diseases in the body , if one disease bee caused by another , that is more in the spirits and humours of a man : the disease causing must bee done away , ere the disease caused can be remitted , it may be eased for a time , but it will returne again , as long as the sicke matter is there to feed it : and therefore wise physitians strike alwayes at the roote ; so must wee , and when satan is upon us with some vexing lust , and we cannot with all our power put it off : let us say , sure it is for some other sinne , that must bee killed , ere this will bee cured , and so we must cast out the mother-lust : we must not say that we cannot find what it is , what the sin is for which we are vexed , with these or those afflictions ; for the word and the spirit will show it , if wee aske it at the hands of god , the lord will point it out unto us : so david , psal . . . see ( saith he ) if there be any wicked way in mee , and leade me into the way everlasting . see if there be any wicked way in mee , see it , and show it unto me ; it being the office of the spirit , to convince a man of his sins , it followes that the spirit ( if we secke it in sincerity with a desire to be healed ) will finde out our sinnes for us , and shew them unto us ; and when by the line of the word and spirit , we have found out that nest , we are to turne our griefe upon those lusts rather than upon the present tentation : the matter is , that when wee are thus haunted and dogged with such tentations as are corrections , say , it is rather for some sins , either : . past , so some when maried are tempted , but not brought to adultery , because when single , they were uncleane one way or other , and thought to mend all by marying without repentance ; and so when once maried , they grow secure , and lay all on the physick , and not on god ; as asa did in another case : and then when they feele that sinne urgeth , and satan tempteth ; as much , and perhaps , more after , than before , because the sinne is worse ; men faint and sing many a heavy song , and hang up their sword , and say , as good not at all , as never the better : now here the right and ready way to heale all , is to repent truly and thorowly of former uncleannesses & lusts , and then the coasts will cleere , first doe that , and then marry ; bring not old sins to the mariage bed , and when the knot is knit , tentations as many , as strong , perhaps more , perhaps greater may come , but they shall not overcome ; and therefore they must not say better , not marry at all if it be so ; i say he that hath the gift let him not marry : but hee who hath not the gift , as all have not , hee were best marry , or he must , and will doe worse : resolve the case thus ; such a man if hee marry not , use what helpes , naturall , morall , spirituall , he can , yet he burnes still , and the more he opposeth , the more strong his affections grow ; a man maried cannot say , that hee shall not bee tempted , to defile the bed ; but this i say , that using all gods meanes , and calling in for gods blessing on the ordinance , hee shal not fal , his soule will heale . now in case one finde that for all his care , his lusts grow exorbitant and violent ; look back and humble , for what are past before , this is to pluck us by the eares for what we were before we were maried , make all that well , compound with god for old matters , and then ease and peace will come . . present , as say a worldly man to bee told and convinced of his sin , and yet will not mend ; as wee see a man may see a sin to be a sin , and yet goe on in it : witnesse that young gentleman , who went away like one well beaten , when it came to selling all . now many times in such a case , god will have such an one to be tempted by satan , as his instrument , with strong passions to adultery , which usually of all sins he could never abide , and this goes to the heart of him : he whines and wrings his hands , teares his haire , is weary of himselfe , knowes not what to doe , and is even angry with god , because he cannot finde ease , and is often upon the point to despaire : here i say it will not off , the tentation will not away till it hath done its cure ; till , i meane , we finde out , that all that is for our covetousnesse , by which sin wee vex and anger god ; and therefore hee doth order satan to follow us with wave upon wave , in that sinne of uncleannesse which god sees will vex us : hee would not have us sit and rest quiet in that sinne of earthlinesse , the worst of the two , and for that it is , that wee are terrified with those or some other passions of shame & dishonour . . to come ( so we are tempted ) to some sins , we thought our hearts till now had no minde unto : now in this case we must know , that it is a mercy , and so to be taken , to let us see and feele that by tentation , when we might justly be suffered to fall into the action it self , that we may know , that it was neither in our worth nor in our strength , but onely in the preventing grace of god , that wee have stood cleere all this while , and that it must bee , by the same supporting grace of god , that wee must stand firme for the time to come . looke what is past , present , forward , backward , every way to see what it is for , that wee may remove the cause for which wee are thus tempted , and then the tentation will away , even of it selfe , when that is once cured : of all wee must beware of sathans sophistry , when hee would needs perswade us to ease our selves of the vexation by yeelding once or twice , or so , to the sinne in hand , and then no more ; now this is quite against reason and experience ; against reason , for in all morall acts , whether vertuous and vicious ( chiefly vicious , because our nature is so strong that way ) this is certaine ; when we once commit it , it doth leave a wonderfull pronenesse to doe it againe : when then satan saith , doe it once , and then no more ; no satan , must we say , should i commit it once , i should be more earnest to commit it the second time than ever i was the first . against experience , for wee doe finde , that when wee once sin a sin , the power of grace and faith doth decay , we have not that heart to pray against it , and so wee are ready to turne that way againe ; as , put fewell to the fire it burnes the more , so doth hee , who thinkes to satisfie the motion to a sinne , by sinning the sin , the onely way to satisfie a lust , is not to satisfie it . . the third generall rule is , to make use of the ordinances , to put off the tentation , and they are chiefly two . . prayer : watch and pray ; watching is but a preparation to , and a fortification of prayer : prayer is a turning of our selves to god , and so a turning of us from the tentation ; some turne to some other sin , as to thinke of the world when they are tempted to some unpleasing passions : some to that which is lawfull in it selfe , and here they finde some kinde of respite , but the cure is not done except we doe by prayer come to god , and call unto him , for favour and succour . a man is never overcome in and by the tentation , as long as one can pray against it ; the tentation prevailes not till it please , it pleaseth not as long as we can pray in earnest against it ▪ some for forme doe pray , as ( augustine saith ) once hee did against the lust , but would not for any thing part with the profit or pleasure of them as yet , this is to say , rather than to pray a prayer ▪ delight in prayer and in the lord , and then the tentation doth not delight ; wee cannot promise that you shall pray away the suggestion , but the consent and delight you shall : but you will say , i pray , and yet i finde some delight in the sin : what of that ? this is the delight of the flesh , which paul instancing in himselfe , dates call it a serving the law of sin with his flesh ; but the matter is , whether we doe take delight in that delight , which way the delight of our inward man is carried , as long as wee finde that our delighting in the lust , doth grive and trouble us more , than the lust it selfe doth . our case is good , and our prayer is of force , and what if for all that , sinne bee there , yet it raignes not there ? and what if worse haunted than when i set my selfe against it then before ? it is common to bee worse sick when we first take our physick ; we thinke of the sinne and the circumstances of it most , when in our prayers we set our selves to aggravate it ; and out of that satan picks matter to delight us with , and when we oppose the lust , the lust then doth most oppose , us and satan will come upon us then with his greatest impressions , to see if now hee can allure us with some fleshly delight , then hee cals upon us to give over prayer , that sure our prayer is naught , that wee are naught , that god hath no mind to us , that sin hath dominion in us , sith it stirres and pricks most , even then when at prayer : but wee must beleeve that sith , we aske according to his will , hee heareth us , wee know that we have the petitions wee desire of him , what ever wee feele , say our prayers prove an occasion to ripen a disease , when it must ripen ere it will cure ; all is to drive us out of all selfe confidence and then the malady will heale . go then on in praying with perseverance , all manner of prayer , and the end will be , that if we doe not give over to pray , satan must , and will give over to tempt . the three maine matters i could wish christians to sue for in their prayers are , . strength to conquer satan when he sets upon us , w th main force , and plaine violence , and seidge ; i know hee cannot compell us , for then the sinne were his , not ours ; but yet forall that he can and doth w th a strong hand drive and make us to consent , & bringeth us to yeeld , and in that sense we cannot of our selves stand in his hands , when hee comes against us with his power : no standing against him and his tentation , except we bee underlaid by the power of god ; he wil wrest a consent from us , and worke us to a delight , doe we what wee can ( for wee can doe nothing of our selves , ) it is out of our hands to bee able to gaine say him , when he comes with his authority , and frights us with his power , wee must then pray in the power of god , and when wee see satan come roaring like a lion , cry out and say , helpe , helpe , though it bee as much as ever wee can doe to speake . if a woman cry shee is faultlesse , simply faultlesse ; we are , if we cry as soone as the satanical impulsion doth appeare , but in the tentations of the flesh which are sins in themselves , there some secret consent goes with them as far as they move and goe ; a woman may , but the will of a man cannot be ravished , because it cannot possibly bee forced , satan must by his strength and terrifying draw a consent from us , else wee are free and the sin cannot be done , and that he will doe , except we do bespeake by prayer the power of god : but now sith that we have by reason of gods promise the power of god at command , it is in our selves , if wee want his strength in our soules , it is , because wee will not doe so much as aske for it : if wee find that he hath given the wil , he will give the deed , though not ever answerable to our wil ; as we see in paul , to will , is present with me , but how to performe that which is good , i finde not ; that is not answerable to my desire , simply then he doth not deny us all performance , nor such as shall be accepted to our comfort , pray then for strength and sathan will prove but weake , either god will weaken him , or else he will further strengthen us . . the next thing we must pray for , is wisdome , that we may not bee ignorant of his wiles , which if we be , he will coozen and cheate us : sathan comes not ever as a lion , but rather most an end , like a serpent , a fox , with all his art and skill that hee may circumvent us , and bring his ends together , by reason of our simplicity and folly : we must up , to the onely wise god by prayer , that he would enrich us , with the wisdome that commeth from aboue : if any man saith iames want : what ? wisdome , let him aske of god : but he will not give me , yes , he giveth to all : and what if our wants that way bee great ? why , hee gives liberally : and say we have bin great sinners , are as unworthy as they that are most , if followes ; ( he upbraideth no man ) hee will not hit us in the teeth with old matters : all want wisdome , but he that is sensible of his want , let him aske and hee shall have wit enough , to prevent the stratagems of the divell : the lord god is too wise for satan ; hee will make children of us , if we set to him hand to hand , our wit to his will come to nothing : looke how a crafty pate , may coozen a child of all that he hath for an apple , or so ; in like manner , satan with a toy , will deceive us of our soules , and beguile us of our peace ; there is then neither wit nor grace in it , for a man to venture on him without prayer to god , for the spirit of wisdome , and in particular , with a speciall straine of spirituall understanding to be able to wind out of the pollicies of the divell . what with his naturall wit , age , time , experience ; satan is full of depths and profundities , we cannot hold our owne , if wee have no better skill to plead with him than our owne ; prayer will make us wise to salvation , and helpe us to that understanding in the mysteries of his iniquity , that wee shall soone finde him out , and save our selves . . the third thing wee are to aske for , is long-suffering ; for when satan cannot have his will by violence , by craft , then he will see what he can doe by continuance and meere importunity : i cannot expresse my selfe better , than in the words of martin luther : when the divell ( saith he ) cannot by force overcome those that he tempteth ; then seeketh hee to overcome them by long continuance , for he knoweth that wee bee earthen vessels which cannot long endure , and hold out many knockes and violent strokes ; therefore with long-continuance of tentations , hee overcommeth many and therefore long-suffering is needfull to wait for the end of those tentations , which the divell raiseth up against us . so he , how long wee shall bee put to it to waite , i know not ; the best is , if we dye while we are waiting we goe to heaven , for such are happy and blessed ; but usually and commonly , god gives us an issue here , first or last : wee must then pray that it may bee , and waite with patience till it shall bee , which will bee , and shall be in gods time : hee never comes too soone , nor never stayes too long : we say , lord how long ; but god saith , in the appointed time ; therefore waite and pray : and in some cases where single prayer will not doe , as in some , it will not , there helpe it with a fast . . the next weapon , is the word , read , heard , meditated ; paul cals it , the sword of the spirit ; a fit instrument for a man to enter into the combate with : for satan being a spirit , our weapons must not be carnall , but spirituall , & the word of god is the sword of the spirit , which being had and used , kils up all the lusts of the flesh , and hee that kils sin , doth in a sort kill the divell . a man that is to ride where theeves way lay him , will bee sure to have his sword : wee are to passe up and downe where we shall light upon the divell , and sinfull occasions at every turne ; he is still at the hedge corner as we travell , hee is at home , hee is at church , hee misseth not a sermon , hee is the god of this world , under the great god of heaven and earth as he shall give way , and there is no place priviledged from him ; we cannot take sanctuary any where under heaven , and therefore we must ever have the sword of the spirit about us , in all readinesse ; wee must not onely have it , but we must have the heart to draw it , and the skill to use it , wee must bee able to fence with this weapon of proofe , and then the divel will be gone , this two-edged sword will make him run . wee finde that christ , mat. . being at it with the divell , did not make use of his authority or power , to command or to force him away , but to sanctifie the use of this weapon to us , stops his mouth with ( thus it is written , satan doth vow and sweare our death , therefore it stands us upon to looke to our heads , and we must not thinke with a few big words of our own to make this mighty and crafty foe to flye the field , it must bee done by the word of god which is mighty through god ; sathan comes with his bible too , as wee see mat. . but hee doth corrupt and falsifie the text ; the word used aright sets him going , it hath to back it , the almighty power of god , and satan cannot stand before this breath of the lords nostrils : we deceive o●r selves , if we thinke that reason is of any force , that inconveniences will hold against satan ; to say , shame will follow , danger will come , i shall but create trouble to my selfe ; should i kil , or whore , or steale , satan will come within us , for all these ; hee will set such a glosse on the matter , that wee shall thinke wee have greater reason to sin the sinne , than we can show to the contrary : reason was never appointed or sanctified to this use : dispute but with satan and hee will so befoole us , that we shall think we cannot live , no , nor scarce goe to heaven neither , except wee sin some sins for a time , or so . beware then of going that way to worke , wee have a better course , that is , to runne to the word ; the word will doe it , ( it is written ) will pack him away : but what if he come againe and againe with the selfe-same tentation , as satan both may and doth , why , the same places of the word will doe the deed againe ; satan is not afraid of big lookes and words ; circles and holy water are but toyes to him , but it is the word of god which makes him avoid : christ wee see , did not pray ; hee could have prai'd , i hope , none the like ; but onely the word is his defence , being thus to grapple and enter into duell with the divell ; i speake not , that prayer is not of great use , i have set downe my mind of that already , but that with our prayer must be joyned ; the word ; and the word will doe it , and of these two , if both by strictnes of time cannot be used , bee we sure to make use of the word of god : the words and experience of luther , are just to our purpose , when ( saith he ) the motions of the flesh doe rage ; the onely remedy is to take to us the sword of the spirit , that is , the word of salvation , and to fight against them , which if wee doe , let us not doubt but we shall obtaine the victory , although so long as the battell endureth , wee feele quite the contrary : but set the word out of sight and there is no help nor counsell remaining ; of this that ( i say ) i my selfe have good experience ; i have suffered many great passions , and the same also very great and vehement , but so soone as i ●aid hold of any place of scripture , and staid my selfe upon it , as upon my chiefe anchor-hold , strait-wayes my tentation did vanish away , which without the word it had beene impossible for me to endure any little space , and much lesse to overcome them . thus luther ; a brave speech , and fitting the author of it : learne of him , to have our bible at command , and satan dares not stay . i speake not , as though we were to turne the text of scripture into a charme , as though to repeate a place by rote , and in a heartlesse manner , would prove a bug-beare to satan . no , no , satan hath gotten much amongst the superstitious and ignorant by that conceit ; but the word must bee held out by faith : it was not so much scanderbegs sword as his arme that held it , which gave him such victories ; it is the hand of faith , and of the spirit by which the word of god is held out , which doth the deed ; wherefore we see what reason we have , sith wee have such an adversary , who is ( though not simply every where ) yet in every place where we be , hee is , or some of his angels are : great reason i say there is , that we should bee expert in the word of righteousnesse , to have places at our fingers ends ready to draw out as occasions shall require , that we may have a fit & a pat place to meet with the severall impulsions of the flesh , and objections of the divell : there is neither sin or tentation , neither inward corruption nor outward motion , but the word hath a soveraigne remedy for it , to be fitted in a peculiar sort to the nature of the disease ; it is not for nothing , that we are commanded to search the scriptures , and as chrysostome often notes , as men doe in mynes for gold , and the rather , because here is all gold and no drosse ; and as there is an art in mining for gold ; so there is an holy skill to finde out golden places fit for our present purpose : and thus a godly wise christian , say hee bee often in the fire , yet he is like the burning bush , never consumed ; and why ? because one place or other of the word comes in to his succour ; the particulars that wee are to follow are three . . we must have ready the precept , and statute of god forbidding the sinne to which we are solicited , as say , it be to sabbath breaking , then say , it is written , thou shalt keepe holy the sabbath day ; or to murther ones selfe or some other , say , it is written , thou shalt not kill ; or to uncleannesse , urge the place , avoid satan , it is written , thou shalt not commit adultery , and so , thou shalt not steale , and the like , in the speciall branches of every commandement . . wee must have at hand , the promise too , that in case we consent and obey not , and refuse the divels offer , wee shall have comfort here , and heaven hereafter . the divell will come with his hands full of glorious proffers , but we must out of the word , set against him the faire and certaine , and goodly promises of the word , as there is no sinne but we shall finde one promise or other made in plain termes to us , if we resist it ; resist the divell and god will draw neere to you : hee offers the kingdoms of the world , and the glory of them ; god offers the kingdome of heaven and the glory of it . . the threatning , that if we yeeld , we endāger al , that we do subject our selves to the curse of god ; say we doe beleeve the commandement , yet except wee doe beleeve the threatning , and doe set the commination against the tentation , wee are not like , nor sure to hold ; here eve lost her selfe ; in whose losse we all lose our selves ; the commandement shee did hold , that shee was not to eate of the for bidden fruit ; but now for the threatning , that in the day shee did eate thereof she should dye the death , there she came short and so yeelded : that shee was quick and strict in the precept , it is plaine by the words of the text ; for whereas it is in the charge of the lord , of the tree of knowledge , of good and evill , thou shalt not eate of it ; eve having occasion to urge this divine prohibition , doth not onely say , that god said , ye shall not eate of it , but to shew her pious minde to the mandat of the lord , she saith more and addeth , yee shall not touch it ; which words wee finde not in the letter of that law , but when it came to the commination , ye shall dye the death : satan was too hard for her , and put her off from that , and so she fell ; perhaps she halted in adding to the lords words , for iehovah had forbid them to eate it , but hee did no where forbid them to touch it , yet this shewes , that therein she was strict , and more strict than the words wil beare ; but for the theatning , where god said , yee shall dye , she falters , and hath it thus , least yee dye : and for certaine , when we doe not keep to the threatning , wee shall not hold our selves to the commandement : it goes with us as it did with our first fathers , a want of holding the threatning fast did cast them downe ; and if we be short there , and doe not oppose the threatning , wee cannot stand : as soone as ever satan is at us to yeeld to our lust , say no , it is forbidden by god : let it be to adultery ; answer , it is written , thou shalt not commit adultery ; then adde to the prohibition the commination , adulterers and fornicators god will judge . i must not , i am forbidden , i dare not yeeld , if i do , i shall dye the death , i shall damne , and so satan hath his answer . the last generall rule wee propose , is to aske helpe of other men , and the directions which come in here to bee set downe are these . . never to let any man know what the matter is , if by any meanes we can have comfort from god , acquaint no man with it ; if we can get him to doe the cure in ordinary matters , see what the use of ordinary prayer will doe ; in cases extraordinary , stretch our strength to the most , that our prayers may bee strong and long , let us wing them with faith , and with a fast , that they must up to the bosome of the father ; to say , i have prayed and can finde no ease , and therefore i will make use of a friend is well enough ; but i have prayed , fasted , and waited too , as long as ever . i can , and yet it will not come , then we must , but til then till we have tried the utmost , i could wish men to secret their tentations from the world : god will not take himselfe to be wel used , for us to goe to others , when wee may have it for the comming at his hands , with comfort and encouragement . a father loves not a child shold run to neighbours for physick , when hee may have it of him ; besides , it is sweetest , when we have it immediately from the hands of god our father : when a child is sick , the same cordiall or sweet meat sent by a servant , is not so accepted when father or mother brings it and gives it with their owne hands ; we see many must have mother give it , else they will not take it : so it is with us , it cannot but be best welcome , when god doth give us our comforts with his owne hands , and tell us good tydings of peace and mercy with his owne mouth ; and then againe , we do not conceive , how it wil wound out hearts , that we have let any man know our state and case , when wee are to come to our selves againe ; if so be then wee finde and conceive that all might have beene well , and the cure done betwixt god and our selves , without the knowledge of any man , the trouble that way many times , wounds more than ever the tentation did , and some have even wished them dead and fairely buried , to whom in times of their heavinesse they have broken their mindes , and therefore the counsell i give is , first , to try all meanes , to use all patience , to watch , to pray , to fast , to waite , and if god at any time will come in with comfort , let him doe all , and have all the praise , we hiding our grifes from all the world , in great inward sorrowes wee are too apt to open our selves more than needs , therefore this counsell is in season . . see whether we can cure our selves ( as thus ) what would i say to , or think of another , should he come to me with my sore complaint , the same , say wee to our selves , and see what that will do . . when all will not doe , and we finde that god doth look straying yet ; and wee can hold no longer , then wee must know , that god doth call us to vent and open our griefe to some one or other ; now the griefe must be opened , god doth call us to a free discovery of our selves to another , and without wee doe breake open the matter , the end is not like to be good . so iames , confesse your sinnes one to another , and pray one for another , and there shall bee an healing ; and in this case , without this mutuall and reciprocall confession , there shall not be an healing ; i know god could make all well without this , but he will not : there is a naturall reason , why we find ease by this venting , because it doth open the sore , and make it as it were runne , and so there comes some ease , but the spirituall cause is it , which carries it , and it is because god will have acommunion of saints amongst us ; he will not have us straying one to another , and hee knowes that by curing another , we cure our selves , & upon that it is , that the pain of the foule in this case doth not nor shall not stake , till we have acquainted one or other with our case ; so wee see , that tho the party to whom we confesse , say no more to us than wee knew before , yet the very venting brings some ease : satan i know cannot abide this , for few ever open all , but there is a remedy , and his tentation is at an end , and therefore hee urgeth hard upon the point , to hinder us by all meanes from telling any body : what ( saith he ) it will all the country over ; hee will tell his friend , and that friend another friend , and out it will , and thou art either shamed or undone for ever . indeed , when god doth not call us to this , it is dangerous to tell our veriest friend ; for though he be our friend , yet commonly we are not his confident friend , but he bath some other , and hee must know it under benedicite , and then he is sick , til his friend knowes it too ; who is commonly some third man , and so there is great danger that it will abroad ; wherefore if wee can doe up our matters by telling god alone , let no man know : but now when wee have tried and it will not be , then say , god hath called mee to out with it , and out with it i must , and will live by faith , that god will make them keepe my counsell ; or if they doe not , yet shame mee no shames , i will follow god , and confesse i will , what ever comes of it : and here we must know ; that when we find a great disposition in us , to keep it from all the world ; that then satan meanes us some great danger , and therefore hee will fill our heads , with a thousand proclamations of shames and dangers , and all to make us keepe all close to our owne undoing and ruine , say then , i know by this , that great hurt comes by my hiding , and great good is to be had by my confessing , in that i finde my selfe so unwilling to confesse it to men , and therefore because i finde my selfe so loth , i will sure confesse , i see , i must tell it some body , else all will bee naught , there lies danger , else sathan would not keepe such adoe at mee to hide it , and by no meanes to disclose it to any man living . i thinke i may say it , that never any who disclosed all to some godly friend did ever yet miscarry ; but many who , out of some conceits , or of the power of satan , cannot be brought to open the veine , after long languishing , have made away themselves ; when then we find a great unwillingnesse ( after we have bin with god ) to let any man know our minde , say , there is a mischiefe meant to mee by satan ; i know by this , in that , it is so sore against my will to disclose , and therefore to prevent the worst , i will breake thorow , and out of hand confesse to some friend ; and in our confessing , we must confesse all that paines our soules , in telling physicians wee must leave nothing materiall as touching our disease , that will endanger all ; so wee must not tell some peeces onely , but for the substance and circumstances , all that is to the purpose we must discover , else a naile , a stub left in the conscience , will hold the fire burning ; many have undone themselves by this , in that they have left some maine matter out : by maine matter i meane , that which turnes the conscience out of its peace : thinke not that we would have christians run up and downe to preachers for every thing that moves in the conscience : hee makes worke , who will to the physician for every stitch and ache ; but when the trouble of minde is such , that it wounds the conscience ( as salomons phrase is , and every sore is not a wound you know ) when it doth so distresse the heart of man , that hee cannot enjoy god , cannot doe his duty as a christian , nor enjoy himselfe , cannot live in his calling as a man ; then it is high time , first to make up to god , and if we be kept off there , then to make out to man : when then we finde it such a burthen to the conscience that we cannot stand under it , ( for a wounded spirit who can beare ? ) there dispute no longer , but away to some one or other ; now for the choice we must make . . first , if all circumstances concurre , let it bee some godly & learned minister , for though that another speake the same words of comfort , yet they will sound better out of his mouth , and it is his office , and he hath a more particular promise that his words shall prosper ; every thing workes much ; what as it is taken , what he saith because he is a minister , will bee better taken , and disgest better with our consciences : so wee finde in iob , that it is principally and usually the messenger , the interpreter , the one of a thousand that doth it . . if wee see that a minister cannot be had , or not trusted , or not comfortably used , any godly christian will serve : iames saith to private men ; confesse your sins one to another , and pray one for another : writing , and speaking to private christians , hee doth not tye us to any auricular confession to the priest , for then the priest were also by the place in iames , bound to confesse to private men also ; for here is a mutuall confessing one to another , and here they are to pray one for another , which cannot bee to absolve : for if to pray were to absolve , then their laity hath as great authority by that place to absolve their priests , as their priests their laity : but to passe them , wee say , that a private man may serve as well , and sometimes better , to let us see that all is from god , and from his grace alone ; a simple christian man or woman shall do it by speaking a few plaine words out of the scripture , when many great divines have bin used , and can make nothing of it ; as somtimes , whē the chirurgion gives the cure over ; some woman makes the party as whole as a fish : and what if wee our selves , can at other times say as much or more than we can , yet we must use gods way ; he is a stander by , and sees more than we can , in and by our selves , and no man is so fit a physitian of himselfe , whether soule or body ; but whether it be minister or private christian , who is used , the care must bee , that a wise choice bee made , and for our choice , let the party be some godly humble man , and one who hath bin in the fire himselfe , and then hee will ( as hee sees it to bee his duty ) confesse the same or the like to us , and comfort us with the comfort , hee himselfe hath beene comforted by . take a man of whom we have the opinion , that hee is the sure servant of god , and then when we finde by his free confession to us , that hee hath had the same or worse corruptions and tentations , then wee shall soone joyne hand with him , that for all this , wee may be the servants of god too , and that we shall see day , and comfort againe ; and then wee will waite with content and comfort , as the watchman doth for the light , because he knowes , that be it ever so darke , it will be day againe : when wee have an assurance for the present , that when we are at the worst , wee are the servants of god , and that wee shall in good time bee as well and as comfortable as ever we were ; as we see by experience in our friend , whom now wee make our comforter and physitian , it is easie for us then , to possesse our soules with quiet and comfort . another thing , that wee are to looke to , is , that he be a man who can and will keepe our councell ; for if hee bee a blab , the more wee conjure him all secresie , the more sick hee will bee ( like those in the gospell ) to out with it all abroad ; and it may be , he would keepe counsell better if wee did not binde him : and by the way i could wish , that whom soever wee make use of ; that wee bee not too too strict to binde them to secresie ( except in some things the danger be so great that there may bee need of an oath , ) for it is our nature , the more wee are kept from a thing , the more earnest wee are after it , and therefore too too severe termes that way , are not so fit . well , wee must then doe what wee can , to chuse out a man that can hold ; and herein i thinke wee shall doe wisely to doe as they doe , who doe try a new vessell , prove it with water first , before they trust it with wine ; thus we shall do well and wisely to sound them , with some lesser matters , and if wee finde them wanting in secresie there , then trust them no further ; some cautions are delivered here , as that wee meddle not with men who are full of tongue , of a talkative disposition , for such cannot hold for their lives , nor such as can keep nothing from their wives or husbands ( for women may bee fitter , and in some cases make use of women rather than men ) nor such as bee of an inquisitive disposition ; a man willing to fish out our counsels , is not a likely man to keepe our counsels ; indeed , if we come to a man of purpose , to reveale our selves , and when wee come to the tooth-drawer , our teeth leave aking for a time : if the tentation withdraw for the present , or that wee are so oppressed that wee cannot utter ; in this case , the friend shall doe full wisely to pierce us , to draw it out of us , to bid us write our minde , lay it down , and leave it behind us , but except in some cases , as these ; the man who hath this in him , that he is desirous to know our minde , who doth even itch after our secrets , busie and inquisitive to know what aises us , almost whether we will or not ; that man is not to be used , he wil ten to one , tell it to one or other : looke out then for a man godly , wise , secret , one who hath been sick of the same , or the like himselfe , an experienced man in himselfe and others , a physitian in practice , and a friend too , a bosome friend ; and if wee have him a david , a ionathan , a sworne-brother , a still , grave , sober spirited , and humble-minded man , and then confesse to him and spare not , confesse to him and feare nothing ; and when wee have so done , let us not distrust but wee shall see a good end ; and when we have spoken our minde to one or two , and wee have our comfort under two or thee witnesses , let 's not out with it to any body else in the world ; i know spirituall sorrowes are apt to vent themselves when once we beginne , for when wee finde a little ease by opening the sore to one , we thinke that the more wee open unto , the more ease wee shall have , and so wee are in danger to shew our case to all we meet , and here satan hath a stratagem that when hee sees hee cannot make us secret our matters from a friend , then hee will urge us to out with it to all , and after wound us with a sore and heavy tentation , that now wee have shamed our selves for ever : and therefore my counsell here is , that when wee have found a faithfull friend , that then we begin and end with him , except wee call in one or two at the most , to have the matter under the teste of two or three witnesses ; and before i leave the particular , i must make bold to call upon such , as are made physitians to the soules of their friend , to make use of these things . . that they bee not over-earnest to fish out mens secrets , for if wee meane honesty and secrecy , they are more bound to us , that wee will heare them than wee , that they will tell us , for wee are thereby , bound to one great duty more than wee were , and that is to keepe secrecy . . wee must bee willing to bee made use of by men , as by women , by poore , as well as by rich . for as one speakes , who was of great experience this way ; there lyes a great corruption in it , when wee finde our selves more ready , to take the confessions of women , than of men , of young women , than of old , of faire than of foule , of gentlemen , and rich men , than of poore : and which we must see that wee humble for and avoid , and bee rather for the poore than the rich , for men than women , &c. . by all meanes wee must keepe councell , except the matter stand so , that wee sin in keeping close their secrets ; and here if wee have cause to doubt any thing ; as though his secrets would be pernicious , wee shall doe well to tell him , that if he aske for counsels sake , that then we will heare him ; but if that he have a farther intent and his plot bee dangerous , assure him we will breake friendship with him ; and rather lose a friend of him , than keepe his sinfull secrets , and lose a friend of god : but if it may bee done , then by all meanes keepe it from all , and chiefest of all , some secrets of the wife from the husband , of the husband from the wife . . confesse againe to them when we our selves have beene healed of the like ; and say i was sick of the same disease , and by taking such or such things , by using my selfe to these or those courses , i was cured , and am as comfortable as ever i was in all my life : ye would not beleeve how this will settle the heart of a poore christian , who hath a good opinion of us and our sincerity : doe not stand thinking , that they will never think well of us againe , if they doe not , an happy losse , if we may thereby bring them to peace and comfort ; but the truth is , these are but fancies . if a man have a calling from god for the good of mens soules , to open all his heart , in the sight of all the parish , men will thinke never the worse of him , but the better ; and indeed we can confesse nothing one to another , but what we may in a manner know one by another before hand , sith we have all one and the same heart , cut out of the same rock , of the same complexion and disposition , as touching our lust and originall sinne , and therefore if they confesse to us , to have comfort from us , wee may doe well to tell them our sinnes and errours in a mutuall manner , as they doe their wounds to us . . we must pitty them and pray for them , and helpe to carry their burdens : wee of our selves can doe nothing , but we must commend their state and case to god ; as hee is to pray for himselfe , so we are to pray to god for him , and the prayer of a righteous man availeth much , and is of force : where many may fitly come together in prayer , the more the better : but in this case of secrecy , one onely is made acquainted with the matter , and in this matter , the prayer of one righteous man shall do the deed ; for it is not the worth or force of prayer , but the promise of god which is all in all , here we have a promise , and by vertue of that promise the prayer of one will carry it . the generall rules after the tentation is over . . wee must not bee coozened so as to think the tentation is resisted and conquered , when it is not , nor yet suffer our selves by satans deceipt , and that of our owne hearts , to be made beleeve it is not conquered , when it is : sometimes satan doth for a time withdraw himselfe , hee may , and doth in skill , cease to solicit ; and lust may sit still for a space , and all to lull us asleepe , as though all were done , when nothing is done , as though all were killed , when it is as live as ever it was . the tempter will come , and bring seven worse with him than before ; and our lust will come againe , and take us at some advantage , and doe us a spoile : in case wee thinke the tentation ended , when there is a politike giving over to bite for a season onely : what must wee doe , to know when the ceasing is , because the tentation is conquered , and when it is onely by withdrawment for a time ? many things might here bee said ; that which satisfies is to affirme , that if wee have taken paines , used gods meanes , waited gods time , then the worke is done as it should be ; but if meanes , or all ordinary meanes to bee had have not beene used , wee have not set god and prayer , against the motion : if we find that the lust is gone , we know not how on a sudden , no sooner come almost but gone , hereis cause of suspicion , to feare that all is but a practise of our great enemy , a purpose to rock us in security , that he may come and take us in the sinne or some other , when we least thinke of it , and and stand unprepared . againe , if wee finde no good fruits and effects to follow , no good to come of it to our heart and life , that wee are no more humble , no more ( if not lesse ) spirituall than before ; here is great doubt that the tentation is gone the wrong way ; for if we do drive this divell away by gods meanes , which are spirituall , as prayer , reading , watching ; spirituall seed-corne , will leave behind it , some spirituall fruit ; prayers , and holy exercises use not to bee lost , they fall not in the dust , but mortifie , and sanctifie , they both must and doe , and therefore if wee finde ease , but not grace , some quiet , but not the quiet fruit of righteousnesse ; for all that i know , as good the tentation had stayed , as depart thus . but if we finde that we have not onely a bare freed once from the stirre and power of the tentation ; but the tentation is over , and good , is left behind , more modest , humble , fearefull of sin , carefull of god ; then the worke is done by god , and we have our comfort : when a man then doth finde some respit by turning his thoughts over , to thinke of the world , that this or that is to be got or saved , be set or sold , here or there is a purchase to bee made ; this is not gods cure , but if the liberty we now have , over we had , be made ours by turning to god and his wayes , then wee may boldly tell our selves , and bid our consciences rest upon it , that we have gone the right way to worke , and that there is no mistake in the matter : and as wee must not thinke wee have it , when wee have it not ; so wee must not think we have it not , when indeed and in truth we have . satan doth play on both sides , and his devices to coozen us of our comfort this way are many : what saith hee , all that is nothing but a forbearing of old and wonted occasions , and a wicked man may doe this ; indeed , we must not lay the fault on the occasion , as the tipler doth on drinke , that it is made so strong ; and the glutton on his fare , it is so choice , that who can choose but feed by the belly , for the creatures are no kind of cause . before the floud , when men did ( as great divines conceive ) drinke water and feed upon plants ; wee see there was a world of abominations , and therefore we must lay the fault on our lusts within , not on the occasions without : yet this i say , that if a man finde , that by the use of prayer and the word , a man doth in conscience and with constancy shun all the occasions of that sin , which heretofore hee neither could nor would ; there is a cure wrought , for a brunt in some fit , an unregenerate man may ; but to doe it still , alwayes , forever hereafter : thus to doe is a signe of power , of grace ; and after constancy we must see that wee doe it in conscience , that we do not avoid the thing or person , which were to us occasions of sinning out of hatred , to the person or to the thing , but to the sin ; that our stomack doth not rise at them , as they are such or such things materially , but formally as they are to us occasions of offending , and that by reason of coruption , not in them , but in us : he that can doe that , that man may say that sathan lyes when hee tels him , that a wicked man may surcease , by hiding himselfe from his old occasions : for in this sense , nothing but grace and the spirit , and some power of the holy ghost , can make a man shake off his old occasions a man in his sins will be so far from refusing occasions when they come in his way , that hee will look and make after them , and have them he will , if hee may have them for love or money . an hungry man , will thorow stone wals for meate ; so where the love and raigne of sin is , there a man will and must breake thorow fire and water to have his desires finished ; the occasions of that sin , hee must and will follow , what ever come of it : i say it , that nothing but grace , can make a man abstain from the occasions of sinne when hee is tempted ; when not tempted , the matter is not so much , and some men without the strength of grace may forbeare , but when the tentation is up , and the passion is on fire , though a man dye , and ( without gods mercy ) damne in the place , he cannot possibly forbeare without the force of the spirit : i dare affirme it , that hee that can , and doth , in the order and manner i have set down either put the occasion from him , or himselfe from the occasion of a sin he hath been and is tempted unto , that man hath made an acceptable conquest of that lust : and wee doe wrong our selves i cannot say how much , when we suffer satan to perswade us the contrary . the next thing wee are to looke to , is , that we doe not coozen and deceive our selves , so as to thinke we have not overcome the tentation : why ? because we are not rid of evill thoughts ; it is conquest enough , that evill thoughts are borne as a burthen and that lust and satan for their hearts are not able to bring it any further than thoughts . i know god could if he would , and would if hee saw it good and fit , take away the swarme of evill thoughts ; but for our good they are suffered to flye up and down in our imaginations , not onely to humble us , for as the thoughts are , so we should be if we were let alone ; they show our nature , and when wee are come to some practise and growth , wee are then apt to heave up with conceits of our selves above what is written , to thinke that wee are not as other men are , and therefore to prevent and discure the malady , evill thoughts are left in us , to remember us what wee are of our selves ; as also that by feeling the thoughts stirring within , and praying against them , we may be kept from acting the sin in it selfe , in the deed : this must be borne , for wee must know that our inward lust , ever foameth out a loathsome fume , ( loathsome i say , even to the naturall conscience of a man ) and would if it were possible defile ( as one notes ) the very regenerate part ; sin is to be in us till we dye , and therefore evill motions , suggestions , and delusions of satan must be borne withall : the help is , that wee doe delight in the law of god , as touching the inner man ; and what if we see them to bee more than they were before , yet it , is because our light is more , our sight is cleerer , our spirituall sense quicker ; so that if wee have by prayer wonne then , delight and consent away from sinne , the more grace we have , the more sinnes wee have not ; but the more sins wee see , for that if god should let us see the sinnes heretofore , when we had little or no grace , wee see now , wee then must needs have despaired we could not have borne it , it being a great worke and power of grace , to be able to stand before the sight of our sins : and againe wee can discerne more corruption now , than we could then , because our eyes are now more open , wee must not goe about , then to conclude against the haire : that sure the victory is not got , because wee see , and feele ( perhaps ) more evill thoughts , or our evill thoughts to stir more than before ; alas , did we not feele them , and the burthen of them , we would never care to come to god , to have them done away : and therefore it is rather an argument , that the conquest is comfortably made , and that the lord doth intend us a good turne , even to helpe us away with our lust , more and more every day , for that wee finde that our lusts doe burthen us , and appeare in their odious colours more and more every day : make not that then an argument against us , which is rather for us : & say that i find it , and feele it more and worse , i hate it more , i delight in it lesse , i consent not at all ; this is sufficient for our comfort for the present , and that man who hath gone thus far , may well be said to overcome the tentation . . the second thing to bee considered of , after the tentation , is , that in case we do catch a fall , and the tempter without , lust within , doe blow and push us downe , yet wee must not make the matter worse by despairing , for to despaire is a greater fall , than the fall it selfe ; this were to leape into the fire , to save our selves from the blame : i know a godly man can never utterly despaire , there is still a seed in him , and where faith is , there is some hope , where hope is , there is not a totall despaire ; but doubt wee doe saith paul , yet not despaire , and such doubtings we have as do make our life uncomfortable and some degrees of despaire we do admit , and for every degree of despaire that wee doe suck in , wee doe suffer the losse of a degree of comfort : wherefore wee must hold out against thoughts & propositions tending to despaire , rise with david , rise with peter , and grow better after-than before the maine push is given , because we sin after knowledge , so did these two worthies , and they are in heaven and dyed for all that in peace and honour . davids conscience when hee came to dye , was troubled about a lesser matter , i meane the cases of shimei and ioab : as for his bloud and murther , not a word , why ? because hee had made a thorow-peace with god : for those sins in his life and health-time , he had compounded with his iudge : let us doe so in any hand , resist , hold out , doe and suffer any thing , rather than sin : but if satan hath gone beyond us , lye not in sin , up againe ; it is not death to commit sin , but it is , to lye in sinne ; repentance doth give the soule a vomit , up comes all againe ; it showes great love in god , and great faith in us , to rise up againe out of great fals ; and when up once , then fortifie our selves we must against relapses : there is a se● depth of trouble in minde will follow , if after our rising we fall againe into the same or the like offence , this will cost deare : but yet by the way i affirme , that this may befall the child of god. in the story of the iudges , the church up and downe did sin the sin of idolatry ; repented , and yet fell , againe and againe : and this were to unchurch the church of the iewes , to say , that gods people cannot doe that sin after repentance which they did doe before . and who can thinke , that abraham did not repent of that his sin in the matter of sarah ? yet the next occasi●n , he sinned the very sinne againe : and was not that a grosse sinne , to tell a tale as hee did , to lay his wife open to adultery to save his life ? which many heathens would rather have lost their lives than have endured , and what ? to make a bargain , that not for once or so , but where ever we come , doe thou say , thou art my sister . if this were not in substance , in circumstance a grosse sin , i know not what is : they did as it were consent unto it : and that abraham finding so strange a deliverance by god as he did , repented not , were straying ; and yet after , he fell into the very same sinne againe : and one dares say , that david committed adultery often , because he took bethsheba and had six wives besides , and ten concubines : and for murther , deny it who can , that david went far , when hee said and swore that he would be the death of nabal , and all his innocent family , wherein was a godly and right vertuous wife , and some religious servants : this was a grosse sin , and what if hee did not act the deed ? no thankes to him ; he was resolved if ever man were : and yet after hee fell into the foule murther of vriah ; the church in nehemiah and ezre fell the second time , after solemne repentance , into the grosse fact of having many wives : and for the word , wee have nothing against it , god will forgive us seventy times , that is , infinite times ; a certaine number being put for an uncertain : me thinks it is a sinfull limiting the holy one of israel in his free and infinite mercies ; of christ our redeemer in his merits , to say the contrary as though god did forgive us , because wee have done the grosse sin , but once after wee are in christ ; and for reasons i propose but these . . what ever sin wee may repent of , that god may and will pardon : but the sinne of falling againe after repentance into the selfesame great offence , is a fault that a man may repent of , which i thus prove ; because it is not the sin against the holy ghost , or there is no sinne , but that sinne which doth exclude repentance : and that every grosse sin done after true repentance , could not be the sinne against the holy ghost . i need not prove , because no mā can or wil affirme it . . t is on al hauds granted , that a man may fall into some other grosse sinne , but not ( say they ) into the same : but of this they neither can nor doe give good reason , there being no place in the word , nor no ground in the nature of faith or of repentance ; but that a man may as well fall into the same grosse sin as another ; as great , because that another sinne as great , is as contrary to the habit of grace and act of repentance as the same . . what may stand with the grace of god , that a godly man may do ; but to sin the same grosse sin after repentance , is not incompatible with the grace of god as now it is in us ; for what may stand with christ , may stand with grace . it is written , that one act of sinne cannot destroy the habit of grace , as though many might : indeed one act of a great and foule fault hath done it ; as we see , the angels fell in heaven ; and the fall of adam in paradise , in whom , one act did cast out grace ; there grace being not the grace of christ , the grace of justification : and philosophers hold it , in some ferall vices : but now as the case stands with us , to double that act againe and often , and i cannot say how often , cannot of it selfe thrust a man out of christ : why ? because wee are kept in him , and his graces in us , by the power of god and the spirit of christ : now for a man to say , to sin such a sin wee treat of , cannot stand with grace in us , sith that grace is kept in by the power of god and of christ , is to me uncomfortable divinity . . that doctrine cannot hold , which leaves the conscience of man without a stay , and so doth this : when a man shall be set on the rack for ever , that he is not in christ , & why ? because hee doth sinne the same grosse sin after true repentance , or at least , that his repentance was not true ; and if i were not a true christian , i know not when i shall be ; and if this my repentance were not true , i feare i shal never repent aright . it must bee held against all true repentance , or else there can be no state of the question made : for true repentance hath a breadth with it , and doth admit of degrees : and if they say , that when a man hath attained to a great measure of repentance , then it will carry it for him , that he shall never sin the same grosse sin againe . here the heart of a man can finde no sooting , because by this their assertion , no man can possibly set downe , when a man hath attained to the point and degree of true repentance , and therefore they must affirme it of any true repentance ; that whosoever hath truly in the least degree , and measure repented for a grosse sinne , shall never while hee lives , commit the same againe ; and if hee doe , then as yet he is not , nor never yet was in christ : which is a tenet very uncomfortable , and no way agreeable with the sweet principles of the covenant of grace , and the free and infinite mercies of god , proposed to us in the gospell . lastly , this cannot stand , because no man can satisfie the conscience of man , when the sin he hath committed is , or is not a grosse sinne . they say that a man may sinne smaller sins of infirmity againe and again after repentance , and i say , that there can be no sound reason , why a man may not after his repentance doe the same grosse sin againe , as well as an infirmity humbled for , and repented of . but to passe that , the thing i urge is , that it passeth the skill i thinke of any man living , to set me downe a limit , that so farre i may goe , and my sin is but an infirmity , but if i goe a point further , that then it is a grosse sin ; for if i may step one degree and point further , and yet my sin be an infirmity still , then i say , why not another degree further ? and so , why not another ? and so another , and who can say , when and where we must stay . the conscience of a man in perplexity , must have a rock to settle upon , but when it is a grosse sin , and when it is not , cannot be punctually defined ; circumstances after the case , and many sins of the first table , are grosse and great enough , which yet to many of us , are accounted of , as no such sins : many determine a grosse sin from the matter , but the forme is , it that chiefely gives name and nature to a sin , and the manner is the forme of a sin , rather than the matter : and hence somtimes when the matter is not so great , yet the manner may be such , that it may well goe for a grosse sin : the only reason that ever i heard is , for that after a man comes to repent of a foule fault , a mans sorrow is so great , hee feeles such smart , that hee will never come there againe , because hee will drinke of that bitter cup no more . t is true that such a man will goe his wayes , and doe so , no more if hee can doe withall ; but i hope our divinity tels us , that what ever our sorrowes hath been , how much soever the griefe was ; yet except god doe keepe us , the remembrance of former compunctions cannot preserve us , when the winde and sun , the occasion and tentation doe meet . now show mee a place that hath in it a promise , that when our greefe hath beene so great , that then god will preserve us from ever falling into the same fault : i know god doth so tender us , that he useth not to let us come to that passe againe , and he makes our fits of former sorrow , a meanes thorow his blessing for to preserve us ; but that a godly man shall ever be so preserved , is besides the text i thinke . againe , i desire proofe , that still an end a regenerate man doth , when ever hee repents of a grosse crime , entertaine his heart with a great deale of sorrow ; some i know doe , and many , and if you will the most ; but that ever it is so , that we never after conversion repent truly of a grosse sinne , but our sorrow is much and great ; i thinke there is no such thing in the word of god : many have that initiall repentance brought about by the pricking of a pin , without a lance ; by the sweet musicke of the gospell , without any great noise of the law , and so i say , there after repentance too , when they by occasion and tentation , fall into some foule fact : and then againe , how much this sorrow must bee that will keepe one from relapsing and ever doing so againe , is past my wit to conceive the quantity of it ; and the conscience must be able to spell it out , and to say , thus much i must grieve , else my repentance is not right , for such a sin , and i may fall againe . now where this full point lyes , that a man may be able to speake it ; thus much i must and have grieved , and am now come to the height of sorrow that is required ; and now i know i shall never fall the same fall againe . these bee strange riddles , the heart of man i know must come down , it must melt and breake , but yet a little sorrow doth it in one , when a great deale doth but do it in another : some mens hearts after sin are like hard wax , great heate is required to melt it ; but others like soft wax , a little will supple it , as we finde that at mans first conversion , some men turne to it without much adoe , with legall sorrowes , and the sinne before regeneration , i hope , hardens the heart , more than the sinne after , for before , there is nothing but a stone , nothing but sin and flesh ; but after , be the sin committed never so great , yet there is some spirit , some grace abiding , and so some softnesse with all . we divines doe use to teach , that it is the love of god ; and not the sorrow for sinne , which is the cause to keepe us from relapsing , and that too much sorrow doth hurt and drive us from christ . we all agree , that a man may goe too far , when there is so much as doth bring us to christ , it is sufficient ; and that sometimes , a lesser degree of humbling and mourning will doe that : god doth not delight to see us in our ashes , no further than he may heare of us , and t is not terror of the law , but the peace of god which doth garrizon and keepe our hearts , and mind , and therfore this reason is of no force , it hangs the conscience on uncertainty , and no man can determine , when his sorrow is come , to bee enough , and serve the turne in this divinity : besides who sees not that wicked men doe grieve over and above out of feare or shame or both for some sins and more than godly men doe , for the same or the like sinnes , and yet who dares say , that by reason of this their griefe , they could never offend in the same againe . iudas did grieve and sob extraordinary , for killing christ : yet i do not thinke , but had the case come in his way , hee would have murthered him againe : no trusting him , who presently after killed himselfe : and we finde some , who for murther fall into those flats of sorrow , that they doe run upon their owne deaths , and cause themselves for very remorse of conscience to dye a dogs death . let us then say , that it is a dāgerous case , for a godly man to sinne the same great sin after repentance , what if it doe not put him out of christ ? what if it do not hang him ? yet it burnes him in the hand , whips him up and down the towne , my meaning is , that it doth cast him into a bed of miserable sorrow ; but withall we must say , that it may possibly be , that after true & hearty repentance for such a fault , a child of god may chance to fal into the same sin againe and again : how often i cannot tel , but this i can tell , that how often soever hee sinneth , let him repent , and returne , and his pardon is ready : they wrong god in his mercy , and men in their comfort who doe say the contrary . . the third duty that wee are to looke to after the tentation , is , that in case we do not finish the sin , not act the fault , but doe drive away this fury : that then wee bee very thankefull to god , t is his doing only , t is his grace that moved him to stand for us , when we were in danger to cast away our comfort : it is a great mercy to rise againe , but a greater too , when god comes and stands betwixt us and the fall . of the two , it is better not to sin the sin , than to bee recovered after wee are down , as it is in it self for a man to bee preserved from a disease , than to be cured of the disease . i confesse that wee have a greater experimentall taste , both of the love and power of god , when wee are recovered , but yet as touching our peace and comfort : i hope wee all see , it is better not to sin the sin , than having sinned to be healed , we save a great deale of inward paine and bitter sorrow by the bargaine , christ i know tels us most divinely and sweetly ; that to whom much is forgiven , such doe love much , but yet we must not sin many sins , that so much may bee forgiven us , and wee love much , this were to turne the grace of god into wantonnesse ; and that which augustine hath up and downe in his tomes answers all , that those also are to love much , who have beene preserved by the providence and power of god , from doing such and so many transgressions as some others have : for why , saith hee , have we not sinned those sins ? was the cause in our nature ? is the reason in our will ? no , but only in the goodnesse of god ; wee are then to thanke him , and love him for the sins we have committed , and have had our pardon for them , and for those many more which wee should have done , had not the lord beene , all one , as though wee had done them , and had found a pardon of them ; and one degree more , and that is , that by reason of his meere mercy , we have beene strongly preserved from so sinning against our god , from so troubling the quiet of our owne hearts and in some particulars , from so scandalizing the church and people of god. . the fourth duty after the tentation , is , to make a good use of it , to get some good out of it , wee must come to some fruit after wee have beene so handled with such bitter plunges . the earth after winter becomes fruitfull , so must wee be ; now the good that comes by tentation is manifold . . a sight of some corruption wee saw not before ; the beginning of all our comfort ariseth from an humble sight of our corruptions , and t is fit , that when we will not see them , and abhor them by what we finde in the word , we should have the experience of them in our selves ; then we say , till now , little did i thinke , i had beene thus and thus given to such rebellions , then wee cry , ah wretched man that i am , what a beast , what a divell am i ? this doth mightily empty us of our selves , and then we quickly fill with god , with christ : this is amends enough for all our toile , that wee are made to see somewhat in our selves , which wee never thought to bee in our hearts . . the second is to see that ther is some sin , not sufficiently and thorowly mortified , that as yet wee have not gone to the quick of it , and what that sin is , and now to take it in hand againe , and never give over till wee breake the heart of it , lest it lye in the winde and doe us some spight against another time . . a third is to grow acquainted with the wiles and depths of satan : a godly man should bee well acquainted with the divell , so as to know and to finde him out in his stratagems , and this is done more by tentation , than by all the reading in the world . . to be acquainted with the goodnesse and mercy of god , to bee able to finde out somewhat to purpose , in the mystery of godlinesse , how god doth make sin to cure sin , one theefe , one corruption to cut the throat of another , one corruption to prevent a worser , fetch heaven out of hell , to learne to speake it by experience , and to say , i had sinned , except i had sinned , i had gone to hell , except i had gone to hell ; that the worst pride comes out of our graces , that our best grace , the grace of humility ( which makes roome and way for all the rest ) comes out of our sins : now then we should not finde our selves , or satan , or the lord out , were we not taught it by our tentations . this made fox to say , that his graces did him most hurt , and his sins most good , a paradox : but by our owne tentations we know his meaning : this made luther to say , that these three things make a good divine . , prayer . . meditation . . tentation : this good we have by our tentations , that wee come to know our selves , to know satan , and to know god ; such is our estate , that the furthest about , is the neerest way to heaven ; we cannot goe to heaven by geomitry : we must fetch a compasse by the gates of hell , and see what newes with satan , ere we can relish the sweetnesse and goodnesse of the promise , we cannot else take god for gods sake , and have heaven on gods tearmes ; we cannot come to god but we must follow christ , and follow christ we cannot except we deny our selves , and deny our selves we will not , were it not , for the crosse , and man would do any thing , rather than take up his crosse ; were he not buffeted and beaten to it by some tentation or other , and therefore thanke yee tentation , that ever we come to heaven : what ever it is to beare a crosse , when god doth lay it on , i am sure it is an hard and an hard thing , for a man to take up his crosse ; and yet by tentatiōs we are brought to this : wherefore wee must do our selves this good by our tentations , when they are gone and over ; that now against another time , we know the better how to doe with satan , that he shall not put such tricks upon us , and coozen us out of our comfort , and that cheefest of all , by his art and skill . . we must learne for ever after to pitty others ; and out of pitty and mercy , to do them in their spirituall sorrowes , all the helpe that possibly wee can ; let us mourne with them , and have a feeling of their case , and the rather , because once or often it hath beene our case . paul doth not say to the incestuous corinthians thou art puffed up , but turnes himselfe to the standers by , and saith not ( hee is ) but ( ye ) are puffed up , and have not rather mourned : now the sense & the fresh remembrance of this , that but the other day wee our selves were as sick as they , and by the meere mercy of god we got our selves out , should and it will bring us to shew all mercy to them , to mourne over them , and not to pride it over them , as though wee were free from ever suffering the like lust ; whereas , by our owne experience wee rather learn to walke humbly before god and man ; remembring what hath bin , and considering what may be , if wee our selves should bee tempted . this then is a golden lesson which our owne tentations ought to teach us without booke , to restore such an one with the spirit of meekenesse , do ( saith the greek text there ) as surgeons do , who use all tendernesse in handling armes and joynts , when they are out of joynt : let 's do what we can to set them in joynt againe with all love , meekenesse , pitty , and compassion , you would not beleeve what good it will doe a sick soule , to see another pitty his case , to weepe with them that weepe , it furthers the cure exceedingly , and wee doe become the more willing by ods , to set our hand to helpe , because we doe remember how it stood with us , when we were in the same or the like case ; say i may thanke my tentation for this , that i have either such will or skill to restore my poore brothers soule ; & so much the rather are we to study mercy and meekenesse , because whē we go about to fetch men out of their sins , men are subject to fret and snarle , it is like wakening one out of sleep , and then wee see how out of quiet they be , ready to braule at their best friends ; so here , and therfore we have need of meeknesse , and patience which our owne experience in our owne assaults and tentations will learne us sooner than all the teaching in the world . . and lastly , by the bitter taste of our tentative corruptions , we must now out of our owne sense , learne to loathe and to abhorre them , that our corrupt nature may bee an ugly sight in our owne eyes : we see in the word , that grave christians have bin the men who have come to loathe themselves in dust and ashes ; so abraham , so iob , when old , they did by reason of their sin abhorre themselves , in dust , and in that which is worse than durt , in ashes , and this wee shall never come so thorowly to doe , till we come by reason of tentation , to be as paul was , a very crucifix of mortification . ah this selfe-love , how it makes us carry a moneths minde to our lusts , we have a doting humour after our corrupt lusts still , and therefore al is little enough to bring them out of request with us ; they had need sting us , and that home too : say we have a running sore in our bodies , which none else can well abide to come neere ; yet such is our philovety and selfelove , that wee can abide the sight and smell of it well enough ; right so , wee are so inward with our owne selfe-affection , that albeit our lusts are a corrupt matter and doe stinke like any carrion , and would make one sick to see them , yet wee can abide them well enough ; our nature is altogether by adams fall and our fals become filthy ( the hebrew is stinking ) wee stinke horribly , and yet , because we have an ill and a stinking nostrill of our owne , we can away with the smell well enough . now comes a tentation , stirres the wound , makes it stinke and smell ; wee are so peppered with the sorrow & woful fruit , of it that we come to take our sins as they are in their kinde , and at last wee are so changed and altered , that what we l●ved rather than our life , that wee come to hate as any death : this use we may and must make , by looking both on our sore and heavy tentation ( which wee may thanke our lusts for ) when once they are past and over . the fifth and last duty after our tentations are shut up , is to prepare for a further battell , for an other encounter : hee went away from christ but for a season , therefore ere long hee will come againe ; how long it will be first i cannot say , but ere long it will be , he will stay away no longer than needs must , as soon as ever he can get leave he will come without sending for : though i name sathan , yet i meane such mixt tentations wherein lust and satan doe tye together ; but because satan useth to fire the matter , and to set the wheeles going , therfore it is that wee doe use to name him , as though all were his doing . the thing i first propose is , that we waite in daily expectation to have some other fits , for wee are too too apt to dreame of , i know not what , peace and freedome after tentation is done away , and then we are in danger to grow secure , which when our enemy once perceiveth , hee will then come and make use of his advantage . a boy in the schoole , after a sound beating is past , fals to his liberty promising to himselfe that he shall not be had to horse yet a while , & is of from his book , till his master comes again and hath him by the skin : so when we have had a scourging with the smart of some sowre tentation , we thinke now the worst is past , and that wee shall have no more such reckonings : then comes the tempter , cals up our lusts , and finding us secure , doth us a shrewd turne ; so we finde in the saints that after a storme once blowne over , they use to catch their fals ; when we have stood free from our usuall sicknesse a yeere or so , wee use to give our selves to disorder in dyet , as thinking that no sicknesse can now take hold of us , and then wee are over head & eares in some disease ere we are aware ; so t is in the soule , we must then when we are on the other side of some heavy tentation , doe as marriners doe in a calme , mend our tacklings , get our things about us ; as not knowing how soone , how sudden , another , a worser storme may fall : take heed then after wee have put off our fits , of a secret floth ; watch still , lye in our armour , for as sure as wee live , if wee live any time , wee shall meet with another bout ere long : for when wee grow up in grace and come to some perfection , wee shall heare of more sorrowes . god hath ever been upon his saints with greatest tryals , when they come to some age and strength . he will then build with us when wee are seasoned , as farre as our strength will goe we shall have it . and therefore when old , when paul aged , doe not say i have done ; now our faith is most , our wisdome most , our graces strongest , and therefore repent and say , there is worse behind still , we must have some intervalle , sometime betwixt our fits , some good dayes to breath in , else we should not be willing to live , else we should not have strength to hold out the next fit ; and more fits in their times we must have , else wee should not bee willing to dye . say then i looke every day for a fit , and therfore i will not bee without my medicines in a readinesse ; and in all our physick be sure to put the bloud of christ : satan is not so beaten , nor such a coward neither , but hee dares come againe , hee will put it to the adventure , he had little hope to do any thing against christ , never was hee beaten as he was by him , yet he came againe , and againe , and so hee will to us : the thing i commend then to all our care , is , to stand upon our watch and sure guard . a question is made by some , whether satan may come to the same man , with the same tentation after hee is well beaten and conquered : durand saith , he may to others with the same , hee may to the same man w th some other tentation , but to come to the same man , with the same tentation , to shoot the same bitter arrow at the same man who did conquer him , he thinks satan will not , ; his reason is , because sathan will not come where hee hath no hope to be the victor : but saith he , hee hath no hope of having the victory in the same , and over the same man. as a man who is once beaten in the field , you cannot get him into the field , with the same man at the same weapons ; and a cock once made to runne away , will fight no more . the answer is , that man is usually beaten in the field for want of courage , or strength , or skill ; but sathan is beaten onely , because wee will not give assent and way unto him ; and therefore what if we repell satan , by resisting him in his tentation : now it may be at another time wee shall not bee found in so good a minde , nor in so prepared a disposition , to resist and deny him in his suite : what knowes hee whether we have lost of our former strength , or wit , or will , or grace , or care , and vigilancy ? but above all satan wil try , whether that god , who now doth not , at another time for some causes , will suffer us to be led into the tentation . it is not our strength , but gods that doth it ; it lies not simply in our will , but in the will of god. aquinas i thinke is in the right ; sathan would come oftner than hee doth , but that god who knowes our strength , or rather our weakenesse will not suffer him : and though he loves not to be beaten , and desires not to come where there is no hope , yet it must bee as god will , and not as wee and the divels pleasure is : if we need it , we shall have another triall ; it is the divels nature , he is a tempter , his malice is his formall being , and he cannot chuse but come against us , as farre as the lord shall please to let out his chaine : what if he hath no hope to conquer us , yet he knowes he shall molest us ; hee is at no quiet himselfe , and he would not that we shold have any rest neither , as far as he can doe withall : it doth as it were doe him good , to goe about to doe us hurt : he will , because he must goe away for a season , and after a season , he both will and must come againe ; and if we grow negligent , lye open and naked , as not once thinking to heare of him at all , or at least not as yet ; then he is for us , and hath his blow , his full blow at us : from hence it is , that often in the same lust wee beate him now , because wee are prepared ; hee comes and beates us another time , because he takes us unprepared . againe , satan is not ignorant , that when we have had as much as ever we can doe to get him off at first , we shall be loth to be troubled there again and that it is a weary hand to be tired with the same anguish , and this moves him to try the second , the third time , 〈◊〉 , and sometimes oftner the same way , to prove what he can doe ; for he is not to learne , that it is more for want of heart than strength that wee use to yeeld : these may bee the reasons , why satan comes againe many times with the same assault ; but if we looke to god , he doth order it , that we shall be tempted in the same veine , because he sees that we by use and experience have got more skill there than any where else , and that wee have our weapons ready to breake the blowes which come that way ; and thus because our loving father knowes , that now wee can tell how better to fight at that weapon and war , than any other ; hee out of his goodnesse , will have sathan come that way , or not at all . he intends us the victory , and now sith our conquest is in the same tentation , in which wee are tried and skilled , both certaine and easie over it is in any other , satan must come upon us with the very same trickes and tentations ; thus we see that the same tentation doth befall us more than once or twice . sometimes satan changeth his weapon , and tries us the cleane contrary way , with such assaults as wee yet never felt in all our dayes before : he hopes that there wee have no defence , that wee doe not expect him at that doore , and thus he thinkes , comming in with his blast at a contrary point , to blow us downe ; and here we must doe as the pilot doth , have our compasse ready , and stand ready to turne our needle to any point , knowing , that our lust within is for any sinne , and sathan hath skill at any tentation ; all is in a manner one to him , hee can tempt us to covetousnesse with as much ease and art , as to prodigality ; and therfore what ever our tentation hath bin , and what ever our humour hath done , sathan can change hands and so must wee expect to finde . the word will furnish us against him , come when hee will , or which way he will , be it the same or some other way ; here we must take councell , that say he come with some other weapon , it ought to be to us an argument , that sure now he begins to bee out of hope , sith he doth shift his weapons thus . . that god will have him turn some other way , to purge some other streame ; another lust , must have another purgation . . change of physick is good , for that the same potion alwayes used will not worke so well , the longer wee are used to the same tentation , the lesse it worketh with us . . god will have us learne skill , by experience at all sorts of spirituall combates , trials , weapons . the summe is , that sith when we have gotten the better of some great tentation , wee are subject to bee drawne into spirituall pride or security and so to cast away our armour : we must learne to expect to heare of another encounter , to weare our armour about us , to stand ready against all assaies ; hezekiah , asa , iehosophat , after they had gotten thorow some sore brunts are said then to fall , and this came because they thought not of it , grew into some cōceites , were willing to please themselves , with hopes of freedome or respite ; now for a time or for ever after , or that what was done , was by their own strength and that now they needed not to looke after god in such particular manner any more . by their mistakes and fals , we must learne to stand still in a continuall expectation & preparation , when one tentation is over and past , that another will come , and that ere we be many yeers elder ; if it come not so soone as wee looke for , there is no hurt done , we are provided against another time . and thus much of some generall rules as concerning tentations in the generall . the second part : containing some particular rules , serving to helpe us in some speciall cases . a great doctor in our israel doth observe , that the cōscience of man is wounded most with the third commandement in cases of perjury ; the sixth , of murther , the seventh , of adultery ; i may adde ( besides some others ) the tentations of blasphemy , against the nature of his essence , being , and prime attributes of god : these do shake the conscience of a man , because there is a maine principall in the heart and conscience of man , fully and strongly convincing him of those particulars , viz. that there is a god , that he is truth , that he is an avenger of all perjury , that wee must let men alone with their lives and wives ; things wherein a man may make restitution & salve the sore , they do not use to urge so much , when once we are brought to restore that which by fraud or force wee have taken away ; but in matters of bloud and unchastity , no restitution can possibly bee made to man : for who can helpe men to their lives or chastity again ? and this is the reason , that these sinnes make such a foule cry above others ; but of those particulars more hereafter . i meane first to propose some rules which may serve all these in common : then some that are more proper to each tentation in severall . . we must not make the matter worse than it is , which in those tentations , which are accompanied commonly with most horror , is dangerous ; for as we are not to lessen the matter , so it is neither lawfull nor safe to make the things worse than they be ; to pore into the sore , to breake it up into too many peeces , in this case is perillous : indeed when wee are apt to grow secure and presume , we are advised to aggravate matters to the most ; but when we are downe the wind , and subject to despaires and feares , this is not approved to be either lawfull or safe . . it is not lawfull to make that a sin which perhaps is not ; or that which is a sin , to appeare to us greater than it is : things must be represented unto us in their true colours ; and as wee must not set the sin higher than it is , so not the guilt of it neither , this were to sing the song of cain , my sin is greater than i can beare : he did not say so because it was so ; but it was so , because he said so : we must see that wee doe not make sinnes where god makes none ; lest wee come to make that not to be a sin which is a sin ; and some men are miserably tormented , for things which are onely sins in their conceit , and not in truth . . it is unsafe in all , but most of all in these kind of tentations , because man is a timerous creature , and when in this veine , he is apt to be discouraged ; feare of discouragement makes a man fall , weakens , a mans purpose and resolution of resisting ; as a boy is many times out in saying his lesson , onely for feare lest hee be out , who could say perfect till hee came to say : and a girle being threatned and terrified , breaks the glasse only for feare of breaking it : so when we are in feare joyned with discouragement satan hath a great advantage ; and those sinnes amplified and set up , doe mightily faint , and discourage the heart and spirits of men and who can fight with any heart against an enemy , that hee hath little or no hope to conquer . now when we doe make our sins worser than they are , then it doth secretly steale away our hope ; and so we make no great hast to resist , nor have no great heart to fight : we then must learne , not to make it lesse , lest we be too slothful , nor more lest we be too fearefull ; but just as the matter is , as neere as we can , that so wee may bee fitted and prepared , to fight the good fight of faith , with diligence and watchfulnesse . . wee must not suffer the thoughts of these horrible tentations to tarry in our mindes ; they are gods and our greatest enemies , and we must shut the doore against them ; what if we dislike and distaste them ? yet as one notes , this rowling of them up and downe in our heads , doth show that there is an insensible likening of them in our hearts ; we must set our hatred against them , and thrust them away presently , and hold it a dangerous thing to thinke of them . god cannot take it well , if wee mislike a thing in judgement , and doe not set against it , with the meanes god hath appointed and sanctified to that use , satan will coozen us , as though that our very misliking of them were enough in things foule , and that there were no feare of danger ; wheras nature it selfe , doth looke sadly at these tentations , and the mislike we feele , may well come from the influence of the law and light of nature . i have learned that we are never the further off from a tentation , for our misliking it onely , but the nearer , except withall in affection , we humble for it ; as well as distaste it in our judgments : what if the dislike be not , because it is a sin , but because there is some feare or shame ? this is selfe-love and pride , and this will worke in the sin , if we goe no further , and that by gods just judgement : our duty then , is not to suffer the thoughts of such wounding and terrifying tentations , to tumble up and downe in our mindes , though we have no minde to them ; for either by discouraging us or enticing us , they will get further hold : but wee must cast them off , set the word against them , and turne our thoughts to some better subject , and chiefly to thinke on those two great dayes , the day of death , and the day of iudgement . . wee must of all see , that we set not against those : of our owne strength we can doe nothing , by our owne power against any lust ; but least in these , because , what through feare & horror in som , what through the swinge and violent torrent of these two passions of anger and lust , a man hath but little use of that reason he hath ; and so the more he strives this way the worse it is , it doth but encrease our desires to the sinne ; our strength is here to pray and expect , and laying all naturall and carnall weapons aside ; let god alone to doe all , and out of grace it is , that hee doth doe for us , what he doth in our trials and conflicts ; and therefore paul had his answer , that all was to bee done by the grace and mercy of god ; and so we finde that the lord said not to him , my power , but my grace , is sufficient for thee : wherefore we must put al upon the power and grace of god , turne satan to god to christ for his answer , set the grace of god against our sins , when comming to prevent them , when come to pardon them : set the power of god against the strength of them all ; beleeve it , that the grace of god is sufficient , either to prevent us , or preserve us . he is in great danger ( who in any ) but of all in these potent tentations , goes by his owne wit , or reason , or worth , or strength : hee is in safe case , who can say , i deserve nothing , i can doe nothing but hurt my selfe , and make worke for sinne and satan ; i meane to put all upon god , who will worke mightily in me , and for me ; but the grace of god which is with me ; he is all in all , hee will doe all or nothing , that he may have all the praise of his grace . the helpes which serve in severall for every particular assault might be many ; some we will propose , and first for those tentations which are in things of god , then in things of man ; for god , we are much assaulted to atheisme , and blasphemy ; to atheisme , as the greatest sin that is , in that it smites at the roote of all , for to say the truth , all sin is from atheisme : for who would sin , did he then verily thinke , that there were a god that saw all , and would punish all ; and such a god , god must be , or no god : and to atheisme , for when we have sinned , sinne doth draw towards atheisme , exceedingly wipes out all notions of a deity as much as it can ; and when wee are in sin , wee must bee either willing to get out of it by repentance , or else wee shall bee willing to turne atheists ; the best of our play then , being to feed our selves with a conceit , that all is but talke to hold men in awe , and that there is indeed neither heaven nor hell , no place of torment ; that when wee dye all is gone , no otherwise than with a beast : when the conscience will not get quiet by turning to god by repentance , then it will seeke to quiet it selfe by unbeliefe , bearing it selfe in hand , that there is no such thing as hell to torment men in : consider withall , that sathan doth all he can to make men atheists , because , when there is no feare of god before mens eyes , they will sinne all manner of sinnes that the divell would have them sin . so psal . . the foolish hath said in his heart there is no god , what followes ? they are corrupt , they have done abominable works ; thus then , when once men take to atheisme , they grow most corrupt and doe abominable workes ; there is no hoe in sinning then , for what shold or can keep the wit and wil of man in , when once wee conceit , that there is no such thing as god : the divell cannot bee a flat atheist , for he beleeves & trembles ; and were it nothing but the sence he hath of the wrath of god , tormenting : why ? that is enough to prove , that satan doth fully & undoubtedly acknowledge a divine power . he is not an atheist , because he cannot , because he shall not , but yet he beares good will to atheisme , because that sin doth much advantage his kingdome saint iames doth prove , that god tempts no man , because himselfe cannot bee tempted with evill : by nature he doth hate sin , and therefore he cannot tempt to sinne : and satan could not tempt eve till he had sin ; nor eve adam , till shee had sin her selfe : all this proves not , but that sathan may and doth tempt us to atheisme , a sinne which he himselfe hates not : for though he cannot sin the sin himselfe , ( as the divell cannot do the act of many sins , as adultery ) yet hee loves the sinne ; it is not for want of will that he is not an atheist ; for he would give any thing , he could turne atheist , and finde some kind of ease , by thinking there were no god at all : and it is a sin which is incompatible with the estate of a damned angell ; but now his desire being to damne soules , and this being the most damning sinne that is : he doth use all meanes , to wipe out of the heart of man , all impression of the god-head , and the best men that be , have too many thoughts this way ; and ( as i shewed ) it is the master-veine in our originall lust ; and were it not for the law of nature , our sinne and satan would make monstrous flat atheists of us all out of hand ; but god hath so wrought in us , an impression of a deity , being the maine pillar of the law of nature , that we never can possibly , nor all the divels in hell comming in with their forces , bring our hearts to an utter extinguishment of that law , and that principle of natures law ; and we doe finde , that our deepest atheists in the world , when in extremity , and put to it with some sudden affrightment , to use to cry o god aloud , and therefore this corruption and tentation , is with the more ease opposed and answered : a man hath on his side the workes of nature , the law of nature , the law and fire of his conscience , fearing and trembling at the wrath to come , but when all is done , that which must and only will hold us against the tentation when it is strongly put to by sathan , is to flye to the word of god. the word saith , that there is a god , and therefore i will beleeve that there is a god : out of tentation , other considerations taken from nature and divers acts of divine providence may stop the mouth of our lust , which would not have god in all , that is , in any of our thoughts ; but when once wee are set upon with some fierce tentation , i would wish al christians to do these things ; the first is not to enter into dispute with his owne reason , for the understanding of man , is too weak , & too short , to reach the comprehension of a deity : hee that shall take in his owne thoughts , and muse about the nature and infinite being of god , shall but let in satan the more : the counsell then i am bold to give to the poore christian , is , in any hand not to study this point , but to take his minde off , from thinking & disputing this argument , lest he come to say in his heart , i cannot conceive what god is , and therefore i doubt me there is no such being . away then with all reasoning and syllogismes about that subject . . then cleave to the word & say though my reason cannot tell what to make of it , tho lust in me , say there is no god at al , tho satan say it that there is no god , and most doe live as though there were no god ; yet because it is in the word , the scripture saith it , and i must and will and doe beleeve it ; wee must see both god and heaven and all in the word . doubts i know , that have any ground , ought to bee scanned , disputed , answered : but atheisme is a deniall of the first principle of all religion ; and therefore the best way is to begin and end with the word , and to know that such a principall , as is the essence and existence of a god ought not to bee so much as questioned . it is a meere scruple , and the safest way is to reject it as soone and as often as it doth come ; put it off , as a thing neither worth nor fit for consideration ; wee shall finde that by often rejecting such scruples , the conscience will be better confirmed and setled , than by going about by reason and arguments to answer them . hee that shall goe about by the force of his owne wit to conquer his atheisme , is in great danger to fall into some degrees of it ; for when he sees that reason cannot doe it , and find out , what this god is , he wil come to question all , and to thinke that there is no such being . he then doth best , who doth dispute least , and in the heate of the tentation , rests himselfe wholy on the word . . for tentations of blasphemy , as curse god and dye : the servants of god are more afraid of them than hurt ; they are rather bugbeares than such as use to produce in them any reall effects : they carry with them such a deale of horror that they seldome take ; for when once wee confesse a true god , it will make our haire stare to thinke of blaspheming him , and so we fall into pitious moodes of terrour and horror , which keepes us from the sin it selfe : but wee must set downe what we conceive may doe us helpe this way . . we must get an assurance that god doth love us , and then we shall love him , and love alwayes thinks and speakes well ; but if wee once take a thought and it grow firme in us , that god doth hate us and wil curse us , we will hate him againe and be ready to curse him : and this is incident to us in times of some great afflictions ; as in iobs case , when god doth handle us sore , and worse than hee commonly doth others : and wee finde some circumstances , that we cannot fetch a president for in the world ; never was the like before , then wee begin to apprehend some hard dealing in it , and we grow to conclude , that sure god doth hate us , and then we will be even with him and hate him again . it is natural and usuall for hatred to breed hatred ; and when wee abhorre and hate god , we begin to enter into some termes of blasphemy : we all hate god by nature , but yet there is a further measure of hatred wrought in us to god , when we conceive , that out of very malice and spleene towards us , he doth use us as he never did nor doth use any other ; and in this case our very stomacks will rise , and our bloud will swell against the lord god almighty . to prevent and cure this , wee are to know , that no afflictions bee they ever so great , usuall , and unheard of , are any certaine signes at all of gods anger , much lesse of his hatred : iob was the first , who was ever used as hee was , and his wife shewed her selfe a weake and a foolish woman ; thence to gather the hatred of god to her and her husband . ionas had a crosse that the world never saw the like before , yet it was no fruit of gods hatred . iacob had sore and heavy afflictions , yet it went ever for truth , ( iacob have i loved ) hee loved him , when ? when hee afflicted him . esau had more outward matters to his minde than ever iacob saw : and many great lords were of his family , and yet , esau have i hated ; ) hold it then , that god doth love us , and when wee have this perswasion in us ; all the divels in hell , and all the lusts in originall sin can never make us blaspheme our god , whom we love , and of whom wee have this minde , that hee doth love us : say then , he loves me , and i love him , & then , one cannot be brought to sin the sin of blasphemy . . we must get the pardō of our sins , repent we of all our iniquities , and then the crosse can never wring frō us words of blasphemy : when we are in great sorrowes satan will tempt very strongly that way , and we feare what we shal doe in times and cases of great extremity : i feare me , saith the poore christian , what i shall do in great afflictions ; repent wee of our sins and feare nothing : it is not the greatnesse of the crosse , but it is the guilt of sin working with the sting of the crosse , which makes men in their tribulation to blaspheme . rev. . . we read , that the fifth angell powred down his viol on the seat of the beast ; and it is written , that they gnawed with their tongues for pain , and blasphemed the god of heaven , because of their paines and their sores , ( now marke ) & repented not of their deeds . here wee see that it was not for their paine , so much as for that they repented not of their deeds , that they blasphemed . have we repented , or have we not ? if wee have not , then though our pain be not so much we are in danger to blaspheme : but if we have repented be our paine ever so much , wee need not feare , wee shall not blaspheme . . say the worst , have wee blasphemed ? yet we must repent of our blasphemy and hope in god : to despaire , is to put our selves out of gods mercy and protection : to despaire by reason of blasphemy , is a worse sinne than blasphemy , they are both against the goodnesse of god , but yet despaire , is against his goodnesse , his mercy , and his truth . i confesse it is an horrible crime to blaspheme against god ; and so much the worser , because it is a sin somewhat like the impardonable blasphemy against the holy ghost : neither is it in the wil of every man , to say , where the difference lies betwixt them . besides , other sinnes are against god in his greatnesse , governement , but this of blasphemy , doth speake against the goodnesse of god ; and god as he is represented to us , stands more on his goodnes than his greatnesse ; and therefore also this sin of blaspeming hath beene ever held amongst the greatest of sins : all which must teach us by all meanes to beware of this sin , and we may the easier take heed of it , and save our selves from it , because it being against our naturall inbred principle of a deity : nature it selfe is afraid of this sin , which is a great meanes to stay us from the sin-it selfe . satan , i know , is a great blasphemer , and he will assay hard to it to make us to blaspheme ; but wee must set the word & spirit of god against it , and let the law of nature doe all it can against it too . and if at any time we have bin to blame this way , yet we must know that there is a pardon to bee had : i was , saith paul a blasphemer , and paul is in heaven ; and which is worse , he compelled men to blaspheme , yet on his true repentance , all went well with paul ; and so it may and will with us , if we returne as paul did christ hath it , mat. . . that blasphemy against god is a sin , which may on the same termes , that any the least sinne that is , shall and must bee forgiven , i meane , on our repentance . there is a blasphemy against the holy ghost , which is a sin unto death , and there is no repentance for this sin , nor no hope ; the cause is , because no man can repent unto life , except god give him the grace : and wee have it revealed , that there is a decree passed in heaven , that the lord will never afford this sinner the grace to repent . divers other sinners never have this favour done to them as to repent , but all sinners of this sort are past all hope for ever . there is a difference , betwixt this blasphemy against the holy ghost , and this blasphemy against god and christ , not onely in the measure , but in the very kinde ; i know satan would faine put it upon us , that we have sinned against the holy ghost when it is no such matter : on ignorant christians hee layes this , that when they sin against their knowledge and conscience that then it is the sin against the holy ghost , when the spirit hath bin at them not to sin , yet they sin and grieve and vex the spirit of god : then satan makes his advantage , oh saith he , this is to sin against the holy ghost that it is a sin against the holy ghost , i doe not deny ; but that it is the sinne against the holy ghost , is false : i prove it to be false , because this sin is pardoned . moreover , we speake of blasphemy against the holy ghost ; now that every sinne against the holy ghost must needs be blasphemy against the holy ghost , cannot be proved : and when we goe so farre as to blaspheme god , then we make a cry , now it is too late to thinke of repenting ; this is , saith he , that unrepentable and unpardonable sinne against the holy ghost . our answer must be , by denying this to bee that sin , our reason must be , because we are sorry for it , and were it to doe againe , wee would not doe it for a world : but the sinner against the holy ghost , is no whit sorry for his sinne , his heart never akes for his offence , but would have all do it as well as himselfe , and is desirous to have hell as full as hee could : and he doth even wish withall his heart , that wife , that children , that parents , that brethren , that neighbours , that all might blaspheme the holy ghost as well as himselfe . it is then nothing but a policy of satan , to play upon the ignorance of men , as touching the nature and effects of this sinne , and to beare them in hand , that when they have blasphemed god , they have blasphemed the holy ghost : but wee must hold a maine difference to lye betwixt this blasphemy , against god the father , and the holy ghost , that as the persons differ , so doth the sins against the severall persons . as long then as our blasphemy is against the first and not against the third , we may be safe ; it is but to repent and all is well : they doe not prize the infinite mercy of god according to the infinite worth of it , who thinke their sin of blasphemy against god , too great for him to pardon , as though it were possible for man to sinne a sinne , which gods mercy being simply infinite , had not enough in it to forgive it . this their errour is worse than the first to thinke so meanly of the rich and high and boundlesse mercy of the most eternall and infinite god : we must now learne better to prize the mercy of god ; and say , i cannot once repent of a sin , bee it ever so great and maine , but the mercy of god is ready to forgive it . could the blasphemer against the holy ghost repent , he must have his pardon : conceive wee hope of pardon and then we will returne to the lord by repentance , and the lord will take away the guilt and wash away the staine of this great sin . the third tentation is of perjury : here we must take great heed that we doe not forsweare our selves , chiefly in open court ; where , if any where a man should shew himselfe , a religious , a true , a just , and an honest man ; a fruit it is , of deep atheisme to perjure ones selfe , and perjured persons bee hated of god and man , wherefore the conscience will deepely and bitterly accuse for this sinne of perjury . i could wish all men who love their owne quiet , and have a desire to sleep in a whole conscience , that they would take heed that they do not take a false oath : come what will , rather dye a thousand deaths , it is much against the light of nature , and more against the light of scripture ; and these two will flye in our faces with wild fire , and except god bee mercifull to us , make us weary of god and of our selves . and me thinkes ( by the way ) women may comfort themselves , against the infirmities and troubles which have ever bin afflicted on their sex , since they were first in the transgression ; i say , that sex may see a mercy that they are not so subject to this sinne of formall perjury as men are ; they serve not in iuries grand or petty , they are not brought in courts , to take oathes in homages and the like ; they serve not the office of church-wardens , and so are not sworne and deposed any thing so often as men , & hence they have a great freedome from sinning this vexing sinne over men have , which i would have them thanke god for , and amongst other matters , take this as a recompence for those many inflictions and revenges , which god at first laid on that sex ; so that in respect of this sin and some other tentations , that they are free from , over men bee : they may when they doe thinke of it , even thanke god that they were made women and not men : let not then satan bring us into this brake , it is hard getting out of it . feare an oath , and of all such oathes , wherein wee doe wrong and hurt to men , for though there be sometimes some corruption in it , as tasting of selfe-love to our selves , yet for certaine , sins wherein wee wrong men whom we see doe so much the more torment and racke the conscience of man ; and many men have mightily miscarried for this offence and sin of perjury ; wherefore beware ; and now to provide for the worst , we must tell the man who hath done this sin , that there is hope in israel concerning this sinne also . david himselfe was not still as good as his oath , as in the case of mephibosheth , hee fell short of that oath of the lord which hee made to ionathans house and family ; and because instances work easier on weake spirits than rules , i would have such to thinke of peter , who did forsweare and renounce the person of christ , and when ? but in his troubles ; and where ? but in the high priests hall , and who ? why peter a chiefe apostle in the love and favour of christ his master ; and is not peter in heaven ? teares of repentance will fetch out the deepest staine that this sinne of perjury can possibly make , but it is the rule must settle us at last ; and it is , that if wee repent of any sin bee it never so great in substance , in circumstances it is as no sinne to us . i said i will acknowledge my sin ; he was but about to doe it , and god forgave the iniquity ( the guilt ) of his sin . if we confesse our sins ( indefinitely , set downe our sins without exception , ) god is faithfull and just to forgive them ; it stands upon him in respect of his iustnesse to be as good as his word , to forgive all repentant sinners all their sins . s. iob . . if one say i have sinned , hee will deliver his soule : say peccavi , and cry god mercy , and we shall ( saith salomon ) have mercy ; mercy presently , in pardoning of our sins , and mercy , now some and then some , in healing our iniquities . never did any man confesse his sin to god , but hee went away with his pardon ; wicked men may confesse to their fellowes , and to good men they may , as saul did to david ; but it is an harder matter than so , for a man to confesse to god , except it be for company , or for outward glory : but for a man to take god aside to confesse alone to him , i thinke a wicked man cannot doe that . i finde no instance in the word , that ever any unregenerate man did it . a man had need have hope of pardon to confesse to the iudge : adam did flye from god , fell to shifting , and so wee doe all , while wee are as hee then was , out of the state of grace . i meane not the grace of election ; no man can have hope of pardon but by faith : and by that i doe hold , that it is a signe of a godly man , to confesse all alone to god ; and then i can never beleeve that a man will confesse his sin honestly and ingeniously betwixt god and his owne soule except he hate that sinne . now how a wicked man can come to the hatred of his sinne , is past my skill to understand . to come backe i say despaire not , it is worse than perjury , it makes god a lier , or worse than a lier , it accuseth him of a kinde of perjury ; for a man to say , there is no hope , no pardon to be had , repent we never so much ; sith god hath not only said it , but sworne it , that he will not the death of a repentant sinner ; repent and bee pardoned . the fourth is breaking of vowes : a vow broken doth crack the comfort of mans conscience exceedingly . a vow is defined to bee a religious promise made to god , i say , that every vow is such a promise , but al such promises are not vowes , for a vow properly and strictly taken , is , when a promise is made to god of this or that within our power , with condition of obtaining some what at gods hands ; other promises are simply made , and absolutely without any such condition of getting any thing from the hands of god ; and thus baptisme is soundly and learnedly denied to bee formally a vow . the schooles teach us , that two things are of the very essence of a vow . . a promise . . an obligation and binding of a mans selfe , and thus we see hee that breakes his vow violates two things . . his duty . . his fidelity , hee deales undutifully and unfaithfully with god , and from this it is , that breach of a solemne vow doth so bite the conscience , because we doe not onely faile , but ( which goes nearer ) forfeit our fidelity , a double bond is broken , and a double blow is given to the conscience , and the minde is made to be full of trouble : and now because there breeds such a stirre in the conscience of a man , when once hee hath broken his vow , therefore i would wish , that men would bee but sparing in making of vowes , there is use and place for vowes and great good they doe , but it is a duty ●●●●er for a strong christian than for every young beginner . it is strange to see , how satan doth push on every boy and girle on any occasion , to runne into a corner and there to make vowes ; it showes that the duty is not so spiritual , for a man to tye himselfe to do that he should doe , without any such obligation , in that we find our selves too too forward to run into vowes , whereas to comfortable duties we are unwilling enough . god loves a willing people , and wee should serve him with a free spirit , and vowes , which are as shackles , are not to bee used but in some cases of some necessity ; when otherwise we cannot hold our selves to some particulars in the worship of god , or in our daily life : and his opinion is not sound ( as i thinke ) who saith , that a worke done with a vow is more laudable and acceptable ; than the same worke and duty done without a vow . a vow broken doth punish the heart of a godly man extreamly ; no man can say how much , but they who have felt the smart of it : and when rash vowes are made , satan was never so earnest to move us to make thē , but he doth as much to make us breake them , and then , thou art a child of god and a breaker of vowes . aw●v man , never once goe about to thinke , that there is any favour for thee in heaven . my advice is then : first , that wee bee sparing in vowing , sith we breake many , and keepe few . doctor stanpicius ( saith luther ) was wont to say , i have vowed to god above a thousand times , that i would become a better man , but i never performed that which i vowed : hereafter i wil make no such vow , for i have now learned by experience , that i am not able to performe it . this is too much , to say one will never vow again , who can say what need one may have ; what good a vow may doe one ? i rather follow him who wils us to vow , but for a time ; as a man who hath beene overtaken with drinke in such and such places , company , or so , may doe well to tye himselfe by a vow , not to come where they are for a moneth or so , and then see what he can doe , whether he can forbeare without a vow , and if hee can , that is taken best at the hands of god ; but if we finde some relique of the humor still , then vow for a moneth more , and so at length by times , the conquest will be had ; to bind our selves by perpetuall vowes is not so convenient , because our nature is even made to break those bonds that wee doe binde our selves with for continuance , and our mouthes will water , our flesh will itch the more to breake them : wherefore i have held it an high point of wisdome , first , to vow no oftner than needs must , and then to doe it but for a short period of time ; & whether wee doe it oftner or seldomer , for a longer , or a shorter space , to doe all by the grace of god , and never once thinke to make or to keepe our vow so made , but by and through the onely and the speciall hand of god : his strength must doe it , and therefore a vow made without prayer is never kept . secondly , but to provide for the worst ; make the case that we have broken our vowes , yet wee must not spend our spirits too much with hellish melancholy , so we shall carry an hell in our consciences , our tormenting our selves with extremities of legall sorrowes will doe us no good , nor god no pleasure ; we may hurt our selves by it , and that is all the good which comes of punishing our selves over and above . the way is to returne to the lord with all speed , and to bring us to god , wee must know , that it is no such sinne ( as bad as it is ) but that we may be gods servants for all that ; for hardly was there over a more godly man than iacob ; and hee wee know vowed a vow , and it was to make that stone to be gods chappell , and hee being now but a poore man doth promise , that in case god would give him but bread to eate , and cloathes to put on , that god should bee his god , and have the tenth of all : but wee finde that god did not onely give him necessaries but abundances ; hee came over with his staffe , but he returned with two armies , and now being made rich , we finde no great remembrance of , nor haste to performe his vow . one would thinke , if ever man were bound to bee as good as his vow , it was iacob ; yet we find he did nothing in it for a great time , but lingred , as though he had no care of his promise made to god : for wee read , gen. . . some twenty yeeres after the making of that his vow , god was faine by an angell to pluck him by the eare , to give him an item in plaine words , saying , i am the god of bethell , where thou annointedst the pillar , and where thou vowedst a vow ; now arise , get thee out from this land , and returne unto the land of thy kindred . one would thinke here were plaine english , and round dealing enough , and yet for all this iacob is slow and makes no speed to hie him up to bethel . view the particulars . . i am the god of bethel . . where thou annointedst the pillar . . where thou vowedst a vow unto me , all are as so many instances , to put him in minde of his promise and vow made to god : that he might now arise at last , and be as good as his word to god : yet for all this iacob lies behinde , delayes the performance of his vow , which sloth and sin of his , god did punish . first , by esaus lying in waite for him . secondly , by having his onely daughter deflowred . thirdly , by the rage and murther committed by his sonnes ; upon which horrible and hypocriticall massacre , the good old man cried out , that they had made him stinke ; and that now the next would be , that the nations would unite and destroy him and his house . now the lord tooke him , when his heart was downe with those heavy tydings and grievous feares ; and just in the nick , god said unto him ; arise , goe up to bethel and dwell there , and make there an altar unto god , that appeared unto thee , when thou fled'st from the face of esau thy brother : and then both long and late , yet at least being drawne to it , iacob doth performe his vow . it is true , he did it though it were long first , yet wee see , the lord was faine to fire him out of his negligence , and to force him to remember himselfe . his putting off so often , his long delaying was as great a sinne , as our very breaking of our vow , neither had he ever done it , had he bin let alone ; and yet iacob was all this while a deare servant of god , and he was pardoned his delaying , his vow , and he is in heaven : let us not thinke but our case is good , albeit we have made and broken many a vow . repentance will come & heale all againe . the summe is , that we make no more vowes than needs must , sith satan is apt to thrust us on our vows , knowing that our nature is sick to breake out when it is so bound ; and when we have failed , then hee roares and cries , there is nothing left but hell and desperation for a covenant-breaker with god ; and therefore wee must be choice this way , never to vow , but when we are truly called unto it , and when we are called to it , to vow , and feare nothing , sith wee vow not on our owne strength , but only on the power and grace of god : were we to performe the vow by any force , any wit of our owne , men should rather vow , never to vow , than to vow at all : but sith we go , by the help , presence , and assistance of god , when wee have a calling to it , vow and spare not , and if wee doe fall so farre as to breake our vowes , yet let us hold our own , we are not the first , others have done it , and are in heaven ; it is a pardonable sinne , repentance will take up the matter betwixt god and us , & make us as good and perhaps better friends than ever . the best friendship is often after a falling out , and wee must know , that many times repentance pleaseth god better , than never to have done the sin , because it humbles a man more , and drives a man more out of himselfe ; and there is as much saith in it , for a man to beleeve that god on his meere repenting will forgive him , as there is in holding out against the tentation , and not breaking the vow at all : neither is it besides the booke , to say , that there is as much grace in it for a man when hee is downe to repent and returne , as there is in not falling at all ; for by our fall the powers of the soule are weakened , the force of grace is decaied , and the strength of our sinfull matter is confirmed ; and the conscience of a man after a fall is as a distempered lock , the more wee tamper with it , the worse ; all this showes , that it is a signe of much love , & great favour of god to repent of a great and foule fault ; it is the vomit of the soule , and of all physick none so difficult and hard as it is to vomit , and therfore we must comfort our selves and say , i confesse i did god great wrong in breaking my promise , and did highly provoke him ; but i now see , that hee meaneth all good to my soule , in that he hath given mee the heart and grace to repent of my sin , and this is a fruit of an upright heart to take displeasure at sin . there is i know an uprightnesse , and that is of obedience when we sin but a few sins in comparison : so ezekiah comforted himselfe , in that he walked uprightly before the lord. . another of repentance , when we catch many sore fals , sin many great & heynous sins , but yet we pick up al againe , by mourning and repentance ; & so david did , and his heart was all out as upright as ever hezekiahs was , he was a man after gods owne heart , and carries as large-testimonies of his uprightnesse and sincerity , as the old testament hath any . now this uprightnesse of repentance is as sincere and showes as true an heart to god , as the other of obedience ; rest wee then our comfort on this point , that say , we have not kept our selves to our covenant and our vow : yet saving that it must and wil cost us sorrow upon sorrow , our repenting of our breach of promise , is as pleasing to god , and ought to bee as comfortable to us as our not sinning would have been ; and sith god thinks never the worse of us for our breaking our vow , we must not be more just , or more holy than god , we must not thinke ever the worse of our selves . the last is unbeleefe and a kind of atheisme , as touching christ iesus . atheisme i call it ( with the apostle , ) sith he that is without christ is without god : and when a man is a spirituall man , hee shall finde , that his unbeleefe this way will mightily punish his cōscience , for lose our hold here and all is lost , it being not faith in god but christ which doth save us ; and this is an high and an hard point of divinity , here a man is put upon a totall deniall of himselfe , sense , reason and all ( but meere pure faith ) is against it . a man hath a law of nature , and principles answerable , which teach him somewhat concerning the being of god ; a man hath in him ( as hee is a man ) somewhat which will give a kind of sight of god ; but for christ , his nature , his birth , his offices , his death , his resurrection , natures law hath not a letter in it to teach us any thing concerning these matters : they are mysteries , heavenly riddles , nothing can spell them and find them out but faith alone ; they are ours onely by revelation ; as good goe about to fore-see future contingents , as to finde out any thing as touching christ iesus , except by the word and spirit only . things in the morall law , finde some seeds in the light and law of nature ; but ask nature at the best as touching christ , and the answer is , that the gospell is foolishnesse . god to be made man , by dying , to conquer death , to rise , and not rot in the grave , and for manhood , to put it selfe for the maine of heaven & happinesse , on one who 〈◊〉 as the worst of the three , was crucified betwixt two theeves , these are things impossible and incredible to flesh and bloud to beleeve . now here is a field yeelding a world of perplexities to the disputer , and therefore our only course must be , to become fooles in our selves , that we may be wise in christ , to rely only on the word of god , to find out our christ in the word , to circumcise the eyes of reason ; it is faith must doe it , i shall lose my selfe except i put my selfe upon , it is written . say , though i cannot finde a reason of things beleeved , as touching christ iesus , yet i doe finde a reason of my beleeving them , and that is , because i finde it so in the word : i must live and dye by the booke , the bible must carry it . how do i know that there is any such thing as sin , but because it is written ; i must then passe my soule upon it . first , that there is christ . secondly , that iesus is the christ . thirdly , what this christ is , and what he did and doth for the salvation of the church . fourthly , that hee is , my christ , my iesus , my saviour : i say , i must dye upon it , because these things are in and out of the word ; many scruples break in , but dare any man set it under his hand , that iesus is not the christ , that any else is the saviour ? no. are wee not ready when wee are at the worst ( if we be called ) to subscribe with our hands to this proposition , that iesus borne of the virgin mary , was and is the messias , the saviour of his people . why then , downe with all oppositions and dubitations , dash them al out of countenance with this ; i doe beleeve in iesus christ , because it is in the word , the eye and hand of faith must doe it , dye with this in our mouthes ( hee is hee ) because the word saith so : and i do beleeve it the rather , because satan and lust cannot abide to heare of it . hold we our selves then to the letter and tenor of the gospell , and the tentation will blow away : faith workes strongest at last , where reason is most against it , and we finde dying men doubt least of all about the articles of christ , and the principles of faith ; it being a received axiome in the church of christ , that saith workes best and clearest , when it workes alone , and it workes alone in things wherein reason saith no , but the word of god saith yea . thus much concerning the particulars in the first table ; now followes to bee treated of some chiefe of the second table . the thing we must begin with is , that the pangs of conscience which arise out of sinnes in the second table , were generally greater and stronger than of the first ; and it is , because that there is lesse of the light and law of nature in us , of the worship of god , than of the duties of our neighbour ; we have here a double sting , the spirituall conscience cries , and the naturall conscience cries ; and when two come together to cry , that cry must needs bee great : it is the better to maintaine order and discipline amongst men ; that there is more of natures law in the things of men , than of god , and a greater light to discerne those than these . the world must stand and hold in some quiet , til the period of it expire , which could not be , were it not for this bond and law of nature and thus wee have it , that in weaker christians especially , greatest troubles of mind come , from matters of the second table . and if you aske what the matters of the second table be , which doe most vex the conscience of a man , and doe prove the worst tentations ; wee answer that men are usually most disquieted which murther against the sixth , uncleannesse , against the seventh , and theft , against the eighth commandement . disobedience to parents and authority , as it is first in the second table , so caeteris paribus , it is the greatest sin and hath the sharpest punishment ; the ravens of the valleys shall pick out their eyes , which is never set downe for a punishment of murther it selfe ; wee read not that hee that is cholerick with his brother must dye ; but hee that , but speaketh evill of father or mother , is a man of death by the word of god : but yet these cases doe not use to stagger the conscience most , in most , be-because it is not so flat against the light of nature , neither are they held such heynous faults amongst men , and wee use to judge too much of the greatnesse and soulenesse of sins by custome & the estimate of men , we do account those the worst sins , not ever which the word saith are the greatest sins ; but such as amongst men in the time and place where we live , goe for the mighty sinnes , and trouble of conscience doth arise from our opinion and apprehension wee have of things , which by the way must teach us , not altogether to be led by the wrack of our conscience ; for conscience is blind in al unregenerate men , and in the best , it is in part defiled and corrupt and imperfect , and therefore it is mistaken and cannot bee our rule , and it is our sin , to set our conscience in the roome of the word of god , when conscience speakes in the holy ghost and according to the word , then it must be heard , else conscience doth sometimes complaine most of some things that , are no sins at all , as we see in the pharisie , who was troubled in minde , if hee should chance to eate with unwashen hands , and through misprision and error , they thought they did god good service , to kill christ and his apostles , and therefore we must not set up conscience too high ; put it not in gods place but when it speakes for god and from god , and hath light enough to see what is what , then when it speakes out of the word , the conscience must bee heard ; god is greater than our heart , and therefore wee must hold to him and to his word , which onely is his interpreter in this world : it concludes not then simply , to say , my conscience tels me it is a sin , my conscience tels me i am not in gods favour ; but to returne , we must know that those sins doe trouble most , which doe most disturbe the society of men , for it is the naturall conscience that gives the heaviest blow ; there is most light and sight in the natural conscience of man , in those matters which concerne humane societies of men ; and so because bloud , lust and theft do undermine the state of mankinde , and cast all into confusion : hence it is that these sins make such a cry as they doe , and that not simply , because they are the greatest that bee ; nor for that they are most against the nature or will of god , but because they doe most hurt to men , and are most against the order and governement of mankinde ; before i descend to those particulars , i would have men to aske the question , whether their trouble bee , because the tentation is bad , or base ; or bad and base both . . if we be troubled only because the sin is base , and brings with it , or after it , the shame of the world , than it is from sinne and pride that we are so vexed , and that is made a matter of conscience , which is wholly or chiefly a matter of self-respects ; or if it be within our selves and secret , and yet out of a conceit of our selves , wee are much afflicted that we should be haunted to doe , or drawne to act such and such vile and base corruptions or some dishonourable passions , then this is from spirituall pride , and all this is no true trouble of conscience at all ; we may know whether it be thus or not , if that other sins as grosse and great in gods sight , which have in them or after them no shame , nature shames not at them , the world doth not cry shame of them , but ( rather as many sinnes of profit and delight ) are in credit in the world , and doe bring respect amongst men ; now if wee finde , that such sins do passe without any such trouble : the conscience saith as much as nothing , though wee be convinced that they are sins ; if thus , then the case is cleare , that it is a trouble which wee make , and not which sinne or god doth make . it is shame as shame , not sinne as sin , that doth cause all this cry ; it is not for the sin , but for the effect of sin that we thus complaine . ▪ if bad and not base , whether to the face of the world or to the naturall principles which are in us , then the troubles that wee feele in the conscience are spirituall and sincere , they are for sinne as sinne , because it is naught , or rather , because it is for bidden by god ; for many things have no morall naughtinesse in them , yet are sins , because they are forbidden by god ; and if these things trouble the minde , such wounds come the right way and god will cure them : as because wee heare not the word , receive not the sacrament , which in the dictates of nature were no sinnes , had not gods written law bin : in a word , when we finde that the blow our conscience doth give us , is because the fact is a fault , a thing forbidden by god : here the matter doth run right , and it is very conscience which moves in that case . . when bad and base , both the terror is great , and it proves an occasion of great humiliation and casting a man downe ; wee are so proud and high in our owne conceits , that base tentations which produce inward shame to the minde of a man , and if they come abroad , outward shame and scorne amongst men , doe mightily abase a man , and are an excellent cure for spirituall pride . here wee shall finde a mixt passion working feares in the heart , and complaints in the conscience of a man ; for as the sin is bad , so it doth trouble because it threatens the wrath of god , and is accompanied many times with a fore-feeling of the wrath to come . as it is base so it doth draw over the heart and conscience of a man an inward blushing and shame ; and i may say it , that true internall shame , making the conscience red againe with blushing , testifies repentance more and rather than sorrow . a wicked man may grieve , but for this spirituall intrinsicall shame , it is not in wicked men : we must note that an outward shame is in the unregenerate , when they have sinned some sins which the world doth point at ; this is a shame before man , and there is some inward shame also , which wicked men do feele in themselves too , and that is in and for such sins as are against the law of nature ; and such conviction as generall illumination and common graces doe cause : here the heart will blush , but in such sins as are not knowne to be sins , but by the conviction of the spirit ; here to shame , to have an heart as red as fire , with a blushing before god , this is a good thing and proper to the godly , and it is most , when the sins are base : thinke not that there is any sin which is not base in it selfe , but to us ( and in comparison ) we use to name some speciall sins , base sins ; this is that shame paul meanes , what fruit have you in those things wherof ye are now ashamed ? ro. . ▪ yee are now , which showes that when , and whilst they were in the state of nature they were not ashamed of them : well then , a wicked man may grieve for sin , because of the punishment feared or felt , or both , because there is wrath hanging over his head by an haire , because sins lyes at the doore ; and here are selfe-respects out of love and care to our skin , because we would not be punished here , or hereafter : but this shame is not because sin is punishable , but by reason that it is filthy , it ariseth from the turpitude of sin , and this is hearty to make a stand at sin , because it is filthy and ugly . to be ashamed of some effects of sin , as adam in his fall , i meane at his nakednesse , is in wicked men : but to have this inward shame in the cōscience , because of the innate filthinesse and turpitude of sin ; this is not in the wicked , nor in their trouble of minde , and was not in iudas , when i say , there is not onely griefe for sin as bad , as punishable ; as bad , respecting god , as punishable respecting our selvs , but also a shame in the mind of a man that he cannot looke up for blushing , then it is as it should be ; and the pang of conscience which comes from this sorrow and shame , is many times very great , and this is a troublesom estate while it doth last , but it is not danger ou● . to apply the three sins , i mentioned , viz. theft , vncleannesse , murther , doe smite home , partly because they be bad , and partly because they be base . . to begin with theft , wee must beware that wee doe not filch the worth of a penny frō any man , that which in our common notation is called theft , is more base than the great sin of rapine , and robery , because that in rapine there is som manhood and fortitude showed , such as it is : but in theft is nothing but a base minde ; and because the law is so strict and flat against theeving ; the name of a theefe is odious , and it doth pay our hearts home , and there is very much trouble of minde , because men doe use to spit at this sin , and the reason is , rather because it is a wrong to man , than for that it is a sinne against god : and sure wee must see that wee doe keepe cleane fingers , that by no kinde of unjust alienation , wee either take or keepe any thing from any body which in right is his ; wee all love to be truly and justly dealt with , and therefore nature it selfe , if it may bee heard speake , will cry fye and shame upon a false finger . because then it maks a breach into the meum & tuum of m●n , which we see rather , than for that it doth make a breach in the law of god which wee see not ; this sinne doth clogge the consciences of men what ever the ful cause be , we finde that it doth pester the minde of man ; and the conscience , held and hampered with a clogge , is like a distempered lock which no key will open : we must therefore , to keep our conscience as free as may bee , beware that wee doe not touch that which is anothers : but if wee have , doe , or shall , what then ? we must free our mindes againe by confession to god , and restitution to men . here wee see that a great cause why these same sins of theft do urge the conscience so much , is , because of the wrong done to men ( whom we see ) in that as soone as ever we have made restitution , the minde begins to settle , and the heart to quiet it selfe presently . i know if wee have meanes so to doe , we must give as a work of charity , to expresse our thankefulnesse to god , a largesse to the poore too , as zachous did : but the maine thing which quiets the conscience , is to restore , which is a worke of iustice , the other of charity : this worke of making restitution to the party wronged , or to the poore in case of defect , that the party cannot be knowne or had , will still the allarum which the cry of unjustice ariseth in the conscience of men . and by the way we may note , that the very cause why the other sinnes of murther and uncleannes are more dangerous to the peace of our consciences , is , because that in them there is no possible place left for restitution ( for who can restore to another their life or chastity ? ) but here , in theevery there is , and therefore there lies a faire way to hush all in this sinne which doth not in those . the summe is , take nothing from no man ; it saves a great deale of horror , if wee have , then let him that stole , repent of the sin , restore the dammage , and steale no more . the next shall be murther , a sinne that makes a foule and hellish noise in the conscience , in that it deprives a man of his life , his best peece : i meane not to speak of murthering our enemies , or plaine killing any , as david did , to avoid shame or so . tentations to this sinne , are amongst the people of god , david for one , did it for once , and it did so cast him behinde hand , that he came not to himselfe about a yeere after , and then too , by the particular strok of nathans ministry ; hee himselfe was a prophet and a rare saint of god , yet he lost himselfe for a great time ; and nathan being sent from god , was faine to goe about the bush , and at last to close with him ; and to take him as it were by the throat , and say , thou art the man ; david had his fits of minde in all this space betwixt , hee roared , hee cried , by reason of the quietnesse of his heart ; his marrow was dried within him , he was like a chip or hearth , and therefore this sin by all meanes must be avoided , and the occasions and causes of it : it springs from anger and hatred , and these irascible passions must be mortified , and to mortifie them we must deny our selves in our reason , else wee shall say , when wee are provoked and abused , that we have reason to bee angry ; and to beate downe hatred we must beware of envy . cain killed abel for nothing but envy ; and the scribes and pharisies did what they did to christ for very envy . downe with these burning and provoking affections , and we are safe from the sin : but the tentations to murther , which follow many of the people of god are to murther ones selfe , or ones nearest friends , as parents , wife , children ; the cause of this is diverse in selfe-murther , that which makes way for this hellish motion is discontent , arising for some sin , or from some heavy crosse ; and when we are in this case , then because wee have not faith to beleeve that it will ever be better ; and are so full of pride , that because wee cannot be as we would be , we begin to thinke it is best not to be at all : wee must then labour for faith , to beleeve that one day it will mend ; if a sin , god will forgive it , if a crosse , god will remove it , and to be content to be any thing , t is no matter what , as long as we be out of hell , and then this tentation will away : and of all , see that wee dispaire not ; for he that is once out of hope , wil desire to see the worst as soon as may be , & so leape into their own death . hold out , be patient , waite , stand still , and fee the salvation of god ; satan will tempt the lord iesus to breake his neck ; and are we better than our master ? and when moses , eliah , ionas , and others of the best sort of saints , were in a fit of discontent , and grew weary of their lives , wishing for death i doubt not but sathan gave a push at them , to dispatch and ease themselves of the present , by cutting off their own dayes . far be it from us then , to thinke that wee are none of the lords , because wee are tempted or followed with such hideous tentations ; or that sure we shall at last doe it , sith we are tempted to it long and often : no , no , thousands of saints have gone thorow this tentation ; and have happily closed their eyes in peace : our lives are not our owne , the lord gave them and it lies not in us , to take away our owne lives from our selves ; our lives i say , are not our owne , and wee neither ought nor can without gods permission take our lives away . man in his life being so neere himselfe as his life is , and the consequent being of such danger , wee must trust and hope that the lord will hold our selves in life : i meane not to give any way to any in this sin ; for though i see that many have beene weary of their lives ; yet in all the word wee read not of any godly man or woman that ever did it : few scape the tentation that live out their time ; they are to follow christ in that as in other tentations of satan ; but in all the word , we read not of any of the generation of the just that ever did it : that god who kept them , will , if wee looke up to him doe as much for us . a marvellous matter it is , serving much to humble us , that men who dares not thinke of taking away the life of another , should be so pestered with impulsions to stop their owne breath ; but to settle the point , we will remove false meanes of ease , and set downe the true way to peace in this malady . . a false meanes is for a man to yeeld to much to feares , so as to thinke to avoid the tentation , by declining , and not by resisting ; as some dare not carry a knife about them , or when their knife is out , cast it from them , this is to yeeld too much to satan : neither doth it helpe the matter , but rather keepe the tentation in . i will not say what may bee fit , when a man is subdued and held downe by satan , herein weakens may dispence ; but while a man is in the conflict , this is not the way : indeed if a man have his knife about idle occasions , perhaps it may doe well to put it up , to put it out of sight , and so out of mind ; but if a man have it in his hand , about his meales , or any other good use , then to put the knife up ere one hath done , out of these feares , is to faint and come in too much to the devill ; and though one doe finde some seeming ease for the instant ; yet it is but like drinking cold beere in the shakeing of an ague , the disease will grow the worse after . right so , satan will hold on his tentations with the greater violence : the way to drive away our tentation , is to keepe our knives about us ; and when out about some good and usefull imployment , by no meanes to put them up for feare ; but to fight it out against satan , by setting the word and christ against him ; and do this a while , and wee shall have peace : so others dare not come , or not abide in such or such a place , bebause there they use to be tempted to selfe-murther , but this is not the way : have we businesse there , or have we not ? if none , what make we there ? chiefly in the night or darke ; if wee have , then go thither , stay there out our time ; the tentation wil more fright us than hurt us , and it will ere long settle us , that we shall have as much quiet there as in any roome else : some in their beds , in t●e dead time of the night are assaulted , they rise , and think that the way ; if they rise to fit themselves the better to pray , i say nothing to that , i rather commend it ; but if we rise and avoid the bed & chamber for very feare , i like it not : it never helpes , the more wee rise , the more we may , we shall never have done , rather wee shall grow worse , and the tentation will grow upon us : what then ? lye still , looke to god , to his word ; in any hand yeeld not to the divell ; to flye the roome , the bed , to call for candle , it is to flye from the divell ; wee must abide by it , fight it out by faith , and satan will flye from us . god would have us stand , and it is best to beate the divell in the selfe same place where sathan thinkes to foile us : i am at prayer by my selfe , or meditating in a secret place , within or without doores ; i am filled w th a feareful thought that sure satan is behind mee ; what now ? doe not flye the place , goe on , make an end , satan cannot hurt : say , we quake every joint of us , yet hold on , quake and pray , quake and meditate , and we shall make satan quake and flye : neither is it good to bee looking behinde one , for it is a service and kind of obeying the divell ; a man shall never have done ; but stand our ground , out-looke the divell , say i am about a lawfull worke in my right place , i will not turne my feet or face aside for all the divels in hell . satan is the lords enemy , and god cannot take it well , that wee should doe any thing for feare of him . againe , i never goe over such or such a bridge , but i am tempted to cast my selfe in , and therefore i go round about ; or if i goe over the bridge , i run over , to bee on the other side quickly for very feare : alas the day , what a miserable life this is , we must not thus yeeld , but goe over , and not about ; and goe over , as we use to go on the plaine ground , and as others use to go over the same bridge ; doe thus with a constant heart , and after a time or two , we shall bee free from such horrors and feares , else we shall hang in this misery perhaps while we live , as not to dare to go over such a bridge , but wee must runne . o cowards ! these be you think but toies ; beleeve it , there is more in it than you are aware of ; it helpes against the divell , it frees the heart of a man from a world of vexing and disquieting feares : so for our nearest and dearest friends , satan doth sometimes push at the people of god , to lay violent hands on their wives , their children , and that in the night ; now the way to helpe all , is not to doe as some doe , to rise , to avoide the bed , the chamber , this is a kind of base fearing and yeelding to the divell ; lye still , stirre not a foote , satan is soonest vanquished , and our hearts best eased by resisting : so for children , when wee are assaulted with such hideous tentations , many thinke to mend the matter by putting the children out of the roome , out of the house , out of sight ; this is but to shift , their their place is to be in the house and roome where we are ; it is our duty to have them much in our sight ; it doth but skin over the matter for a time to put them away : the best way is to stand to it , and beat off satan in those tentations , our children standing by . now here wee must beware that wee doe not entertaine a tempting conceit , as though we did not love our wives , we did not care for our children , and were with out naturall affection , because we are haunted with such monstrous motions : this proves indeed that satans tentations are unnatural , and would produce much unnaturall effects ; this proves that satan cannot abide , that families ( the ground-worke of all communion amongst men in townes , and states , ) should accord and be in any peace , this proves , that if satan might have his way , he would have us all to be as he is , but so many pititious murtherers . first , of our best friends , and then of our selves : it proves not that wee love not our friends , because of these motions ; for a man may bee often assaulted to doe himselfe harme , and yet for all that he doth love himselfe , and tender his owne good too for all that : and therefore a man may well bee a tender husband to a wife , and parent to a childe , for all these satanicall suggestions : for let any other touch the least haire of our heads , and offer the least hurt , to the worst and least member we have , we doe startle at it ; and should any other person or thing come with any violence towards our children , we will step betwixt them and the blow , and even venter our owne lives to bee a meanes to save theirs : and wee finde that such as are vexed with such sudden motions towards their children , are yet so tender over them , that they will scarce suffer the winde to blow upon them ; and sick with them , whē they are sick , reckon of no pain , no care for them , when in any danger , which showes naturall affection to abound . a man is not to judge of the affections by the feeling motion of them , nor by the stirring of them in his bowels ; nor at all by what he feeles himselfe to bee in the tentation , but by the effects : if there bee such fruits which nothing produceth but love and affection , it is past all question that there is no such totall want and generall defect that way . we cannot abide to heare god evill spoken of , which showes that our heart is towards him , albeit for the present wee feele not our hearts and affections to move towards him , our affections are usually most deepe , when they run on without any noise ; wherefore what ever satan puts upon us , we must hold our owne ; that for all him and his tentations , and those impulsions of originall sin , we doe love our selves and love our second selves full dearely , and would be full loth to suffer any wrong to bee done to them . the true and right meanes of helpe in these bloudy tentations are , first , to labour to bee contented with our selves , the peace wee have , the comfort wee have , the health wee have , the meanes we have , and considering what we doe deserve ; to blesse god that it is no worse with us . a cheerefull heart is not subject to such malicious motions of the divell ; he useth to worke on man whom hee takes to bee discontented . we are alone thinking on heaven by some well-side , he seeing us alone , taking us to bee there , in some discontented moode , thrusts at us with a tentation to cast our selves into the water : here runne not away , walke on still , proceed in good meditations , thrust away these thoughts that are put in by the divell ; and know that our originall sin is the receiver worse than the theefe . . humble for that wee carry about with us , such a corrupt heart , as will on such occasions take thought of discontent ; it is our proud flesh that will not sit downe under some heavey crosse ; and because we have not al we would have , and cannot bee that wee would be , we care not to be at all : we must have as others have , else wee fall a powting presently ; we must learne to be thankfull for any life ; downe with the proud humour , bee not high minded , these thunders and lightnings of tentations are to fright us , and by such feare to bring us to walke humbly before the lord. . see what sin wee live in , if in any , that is a true cause of deepe discontent : repent of that ; doe the contrary duty ; sin is the proper cause , not to the crosse which makes us weary of our lives ; satan sets our eyes onely on the crosse , for he knowes , it is out of our reach to remove that ; but indeed it is some sinne that doth pinch us , and put a sting into the affliction , and we have it in our hands by repentance to remove the sin , and the crosse will remove it selfe : goe to god to finde out the sinne for us , and away with that , if there bee any , and ( as when the tooth is once drawne ) we shall finde ease and peace presently ; if we bee not weary of sinne , it is but fit , wee should be made to be weary of our selves : if no sin ▪ then know , it is to humble us , and to fit us for some great peece of service that the lord meanes to imploy us in . waite and joyne with the tentation , to rend the heart , to bring the minde low , and then it will be gone . . see whether we do not abuse god and our selves in our wives and children ; perhaps , we dote upon them , make so many gods of them ; and if so , then it is reason that they shold by this tentation be made bitter unto us ; that wee may have wives and children , as though wee had none at all ; or if otherwise we sinne against god in them o● for them , let this goe for the cause , why satan is set on , and let on us , with such killing suggestions , that we may be corrected in the very thing wherein wee have offended . . that which must hit it on the head and doe the deed it selfe , is to get it off by prayer , by a fast , if need bee , and by the word . there are some which will not off but by prayer , and fasting ; but there are none so terrible , so strong , but prayer and fasting will give us ease and comfort against them : but the matter must bee sanctified to us by the word ; wee must bring scripture , not reason ▪ to tell satan or our selves of the shame , of the danger to us , to ours , will not doe the deed : that which will worke the worke , is to set the word of commandement , of promise , of the threatning against the powers of sathan , i shall sin if i doe , i shall offend god : it is written , thou shalt not kill ; if not an enemy , then not a friend , if not a friend , then much lesse my selfe . love to mine enemy , is the reason , why i must not murther him ; love doth begin at home , and it runs warmest in mine owne veines , in mine owne bosome , & therefore i will not lay hands on my selfe , i shall dye the death if i doe . the word and prayer will fright him away ; sin and satan care for nothing , feare nothing but the word : they are the ordinances and the power of god , and by his might , do extinguish all the fiery darts of the divell . . never thinke of making any mends or satisfaction , by destroying ones selfe for any sin : perhaps iudas thought by killing himselfe to make some amends for his horrible murther committed against the person and life of christ iesus : satan never doth a man more hurt , than when hee comes preaching , and sets upon us with holy ends ; that because we have done this or that grand offence and abuse to god ; that therefore they are to pacifie him or to satisfie him , by sacrifising of our selves . this corrupt divinity growes in our flesh , as we see by those , who fetch their penniworth as they thinke out of themselves , by whipping themselves : a mad part it is for a man to thinke that by committing murther , the greatest of all murthers upon himselfe , to make any an ends for their sinfull life ; and yet so foolish doth the divell make som men . beware of this deceit , fire is not put out with fire ; no satisfaction can possibly bee made but by the bloud of the lambe , that holy lambe christ iesus : and i would have men beware how they plead for such as draw their owne bloud , because thereby they doe make way for satan , to push hard on the consciences of weake christians , by bearing them in hand , that they may ease themselves of some present horrors by killing themselves , and yet be saved in heaven for all that : such cases perhaps may possibly be ; but for man to pleade for such , to exempt them out of the rule , may make foule worke for satan , to play upon the weaknesse of many poore christians souls i know no medicine ( next to the word and prayer ) of better use to hold such mens hands from their own lives , than feare of being damned in hell : an indirect plea it is , for any to speak for such , and full of danger ; some think thereby to ease perplexed consciences , but it is the ready way to perplex the hearts , and engulsie the soules of feeble christians ; they doe not know , what hurt they doe to men , under this tentation to vent such unsavory doctrine ; that a man do well for the main , for all this , that this may bee a way to heaven . as i love not , so i meane not to judge ; the way of charity , is to leave gods secrets to himselfe ; but i urge this , that men would hold their tongues and pens as much as may be , least in thinking to doe good , they doe hurt ; and by going thus about the bush , hoping thereby to ease the hearts of men , doe mightily plague and disquiet them : for what will satan say , dispatch man , thou maist be saved for all this ; such a learned man hath so written , hath so said . and lastly , wee must all worke it out with feare and trembling , and know that wee have no safety , no not from our selves ; but under the shadow of the lord , wee are alwayes to stand as in his hands , and keepe our continuall acquaintance with , and dependance on god ; know that without him , we are poore weake creatures , that we cannot beare our selves ; that the greatest earthly blessing under heaven , ( life it selfe ) is quickly made a mans greatest burthen : that no man can stand before a wounded conscience , before an angell we may stand , but wee cannot stand before him when he is angry ; that man hath no spirit , no courage in him , if god leave him to himselfe : keepe in with god and pray him to defend us from our selves . the last , is the lust of uncleannesse , which doe presse upon the conscience as much , if not more than any , because they are very sensuall and of a beastiall and brutish nature ; deprives a man not onely of religion , but of the free use of reason , are many of them committed with and upon another , and so a second person is brought within the guilt , as also by reason of the concomitant fleshly delight , for they are acted with very great willingnesse : and when many of them are done , though nature it selfe say , no to them , they are done with very much wilfullnesse : and now , where much will is , there is much guilt , where much guilt is , there is much horror : and then againe , because these lusts do pervert , the order and course of man-kinde irregulating the right succession of families ; and in the point of adultery , and that kinde of bastardy , it doth put in a strange bird to inherit the nest , and weare away the feathers , which is unspeakeable theft , and to be confessed of the adulternesse ; lest to her foule adultery she adde horrible theft that the child of a stranger carry not away the goods or lands of the family . these and many other concurrant or consequent absurde●ies doe make this sinne cry aloud ; and it hath a speciall measure and order of uncleannesse above any sinne else . all sins are uncleane , and satan is an uncleane spirit , but there is something in it , why the apostle is so distinct , as to call this sin above all other the lust of uncleannesse . great care and diligence is to be used to hold these lusts off . they are in the originall appointed to preserve the species of mankinde : and as hunger is a potent desire , it being ordained to preserve the person of man in the individuall ; so much more these motions are violent and mighty , being made to make good the succession and propagation of the whole kinde of man : mighty they are when they runne in the right channell ; but if wee suffer them to take a wrong bias , and to fall into unlawfull courses , where sathan drives them on , how then doe they beare downe all ? and cast a man into such a subjection , and ( as i may call it ) voluntary compulsion , that the apostle saith , such cannot cease to sin . againe , i must borrow leave to put in this , that wee are the rather to take heed of these pollutions because when we are in once , by reason of the great sense of guilt they carry with them , in that they flie in the face of both spirituall and naturall conscience at once : they bring men to great terrors and inward horrors making men beleeve that there is no hope of such , and from thence , men run upon the rocks of selfe-murthering tentations ; and more , i think , have made themselves away out of inward feares arising from some uncleane prankes , than for any one thing else : and the cause hereof , is because that these lusts bring great shame amongst men if once out ; but the maine is , because they carry with them great inward ●●●●e , not only spirituall betwixt 〈◊〉 and ones selfe , but naturall , 〈◊〉 twixt a man and himselfe : and as wee see in those actions of this nature where they are without sin , yet there is a kind of naturall shame . and now because there is such shame of all sorts , men are wondrous loth to let any man know what the matter is that troubles them . and in tentation of selfe-killing , if a man keepe the core to himselfe , he is in great danger ; but if a man doe once out with it , after he hath beene with god , and it will not doe ; i say , if then one doe out with all , to a wise and a trusty friend , that he is in the tentation of murthering himselfe , and the cause to be some foule uncleane pollution ; why then one would wonder , upon what a sudden the heart will feele ease , and the cure is as good as done . but now because there is such shame , and we are loth to out with it , that we have beene uncleane ; and the burning fire will hardly quench except one breake up the boile , and vent the corruption , by opening all our mind to some godly friend , upon these considerations , i propose it as an excellent peece of counsell to all , to beware of the lusts of uncleannesse ; the sin is great , the consequence greater . moreover , this is a great matter in it too ; that we doe grow into troubles of minde for sin , according as we do apprehend them in the greatnesse of them ; and we doe conceive much of the greatnesse of sin , according as the opinion and judgement of the world goes . these are not in our apprehension ; ever the greatest sinnes , which the world saith are : but which are most out of request with the world . now this lust of uncleannesse is a great eye-sore amongst men ; it is so rated at by many men , as though god had made but onely the seventh commandement ; whereas covetousnesse and pride far greater sinnes in themselves ( take them precisely , ) are not so esteemed amongst men , no nor amongst common christians . a man may goe for a great professor , and yet be extreame covetous , as we see in iudas : but if he be a man given to uncleannesse , it is a sin so out of all credit , that a man knowne to be infected with it , cannot amongst men in their opinion goe for a professor , as some tearme themselves ; and now because the world doth hoote at this sin , wee are apt to ●ind exceedingly in our consciences ; when we are overtaken in this uncleane passion ; and to grow towards a bloudy conclusion , as though the sinne had in it that greatnesse , that there were now no hope of us . and this may well go for another usefull consideration , to move us by all meanes to keepe from the lust of uncleannesse . and lastly , the sinne many times weakens the body , and pines away that , darkens ones semes , shortens ones life , and then comes in a huge cry , that wee have rotted away our life : are guilty of hastning our own death , and much adoe there is to quiet the storme which comes in this way : wherfore for this cause also abstain from fleshly lusts . we see then that it leaves the greater brand on the conscience , because of the dishonour and blot of this sin , as well as by reason of the dishonesty of it , as also for that there is a degree of uncleannes in this sin , over there is in any else ; which foulenesse , the heart of man doth rise against : and this cannot but touch us with some degrees of terrour also ; and that this sinne doth carry some speciall staine of dishonour with it , read it in solamon . a wound & dishonour shall he get , and his reproch shall not be wiped away . and in paul : who cals chastity a mans honour ? vpon these grounds and considerations it was that saint peter saith , that fleshly lusts doe warre against the soule . these are the devils captaines , and doe ( meaning to kill us ) smite at the head , war against the soule : other lusts doe war against the soule too ; but there is some speciall matter in it , that these fleshly lusts are said to warre against the soule : shall i say , that it is , because that the other lusts doe warre as much against the graces of the soule : yet there is not any that doe war more , no , nor in some respects so much against the peace of the soule ; and therefore in peters words we are to be beseeched ( of all lusts ) to abstaine from fleshly lusts . wee will now enter into a particular discovery of such speciall branches as may make the matter the plainer . lust of uncleannesse are committed either : first , with ones selfe : secondly , with others . first , we will begin with that committed with ones selfe , which are greater in themselves , abtract them from all other circumstances than with any other ; as selfe-murther is worse than the murther of another ; so in and of it selfe , this sin is worse than of another . for the rule is , that the sin that doth breake the order of love , is the worst , love being the keeping of the commandement : i must not defile my neighbour , because i am to love my neighbours chastity ; but i am to love my selfe and mine owne chastity , before the chastity of any else : and this is a foule sinne much against nature , and therefore the worse , for the more unnaturall the sin is , the greater the guilt is still in that respect : and whereas it is thought that there is not that wrong in it , as is in taking away the chastity of another : i urge , that there is most wrong when a man doth wrong himselfe : and as the theefe doth in the candle , so these selfe defilements doe rot and weaken the body , by the curse of god exceedingly . and ( as in all such inordinate practises ) there is a secret kinde of murther ; what , if not in the intention of the doer , yet in the condition of the thing done : god is much displeased with these kinde of sins , they are execrable in his sight , pay the conscience home when they are set before us in their true and right colours ; make people unfit for mariage without the great mercy of god ever after . i could wish people to marry on ever so poore termes , rather than to fall into such illicite , darke and abominable practises , which doe grieve the very principals of nature ; say , let the worst come that can , for outward things , it is better to beg than burne in hell ; i will trust in god , i will follow him ; he that feeds the ravens he will provide ; i will rather bring trouble on the outward man , than on the soule : it is wisdome to look to the soule what ever becomes of the body : whatsoever comes , it cannot bee worse than sinne ; nay , whatsoever it be , it cannot bee bad with us so long as we obey . for howsoever there may bee some difference of estates in the generall , yet sure it is , that is the best for us in the particular , which god cals us unto , there lyes our peace , our joy , our comfort . . with others , and here comes many kindes ; we will begin with the worst first , and that is , beastiality , forbidden in the word , and therefore our corrupt nature and originall sin is capable of it , and when once in too too prone unto it . the worst things , when the law of nature is suppressed yeeld strongest delight such as it is ; this must be looked unto , it turnes man into a very beast , makes a man a member of a bruite creature ; a sinne that man would soone fall into , if the lord shold let sin and satan alone with us ; what one man doth , that another may possibly doe , wee being all of the same masse and cloth , and that since the law was given , men have run upon this horrible abomination . stories , and experience , and law , have shewed and doe show ; wherefore by all meanes this soule corruption must be avoided : over familiar usage of any bruite creature is to bee abhorred . and the iewish doctors doe charge their novices , by no meanes to feed their eyes with staring on the generation of beasts for feare of the worst . it is a pit , out of which those few that do fall into it do hardly recover : it is like a winter plague , some doe recover , but in comparison of those that perish , a poore few . . the next is sodomy . iud. v. . a going after strange flesh ; not onely strange in the law of god , as in fornication it is , but strange in nature : a sin to which our law of nature hath no great minde unto at first ; but if our corrupt lust , our originall sin bee let out , wee see how it carries too many after this abomination . god would never have forbidden it in the law , but that our nature is subject to it : we see how it did over-run sodome and gomorrah ; when it once takes , how doth the sinfull flesh of man runne after it ? lots daughters were young , fresh , and maides too ; and yet they would not serve , they must have the men . and ro. . they forsooke the naturall use of the women ; therefore it is spoken of such as had wives , else how could it bee said that they forsooke the naturall use of the women : and it is said , that such doe burne or scald , and not only men with men , working that which is unseemely , but women also : when given up to this unnaturall passe , doe as paul said , change the naturall use into that which is against nature ; that is , so against nature , that posterity , which is natures end , is utterly lost by it : and such as are acquainted with stories and poets , know that this sin hath beene too much in many nations . and many particular persons have doted wonderfully after this preposterous lust , and have taken more bruitish and hellish delight in it , than in those passions which are according to nature . this then must be avoided by all meanes , and all occasions of it warily eschewed ; he sinne is great , it is a corrupting and a rotting of the very rudiments of nature ; & in all things , looke what corrupts , the foundation and principall of things must needs be worst . the punishment was great in that utter overthrow of sodome . in the deluge , water from heaven drownds : here , as in their sinne , they had over-turned the law of nature : so , in their punishment , there was an inversion of the course of nature ; for not water , but fire came from heaven and burned them , whose lusts were thus set on fire of hell . it is used as a type of hell , it is a crying sin . the cry of sodome and gomorrah is great , gen. . . there is no sin but hath a voice ; but this amongst many and above most other sins hath a lowd and a crying voice , it is heard to heaven , it hath a lowd mouth to accuse , which cry , is nothing else but the guilt of conscience ; and the justice of god , the conscience being full of matter , and ready to accuse , and god to heare . as a man through importunity , is drawn to execute justice against his minde , so this sin doth so put god to it , that hee must needs proceed , except we come with hearty repentance ; hee cannot res , nor be just , till hee have sorely and sharpely punished it . the thing i urge then , sith the sin and the guilt is so great , and will make such a noise in the conscience , is , by all meanes to keepe from the sin and from all spice of it , to shun all occasions of it ; to take heed of that which quintilian puts off in a schoole-master ; which is , nimium est quod intelligitur : and he is so strict this way , that he will not have bigger and lesser youths sit much together . we may see what wrought sodome to this sin ; idlenesse , pride , fulnesse of bread , these must be heedfully avoided : and such sins as wee read , rom. . were in the justice of god punished with and by this passion of dishonour : we must be thankfull to god , for the light we have , and in some measure , walke according to the truth wee see . they made god like a foure-footed beast ; and god gave them up to a sin , which did abase them into a worse condition than of beasts ; and for such as are unmaried and have not the gift , and by the use of al the meanes cannot get it ; such must know , that it is better to marry than to burne : and if they will rather burne than marry , they are in a foule way to fall into this scalding sin ; which sin if they commit , brings with it a world of misery ; and after when such shall happen to marry , by the just hand of god they are suffered , for a punishment of the former wickednesse , to forsake ( as paul saith ) the naturall use , and run into that which is unnaturall : and these are most monstrous lusts ; when all is done , by way of preparation & disposition of our hearts and thoughts , against these corruptions ; that which will save us from the staine of these filthy puddles , must be the pure and holy word of god. set the word against the sin , and the sin is laid ; set the word against satan in this his tentation , and ●atan cannot abide by it ; satan 〈◊〉 no more abide the light of 〈◊〉 word , than an owle can 〈◊〉 ●●ining of the sun : say i 〈…〉 doe it , i may not , i 〈◊〉 , it is forbidden in such 〈◊〉 place , and againe , in such a place : it is called , not onely a sinne , but which shewes an height of sinning abomination ; both of them have committed abomination , saith the text . the punishment of it by gods own law , was death , no lesse than death , present death ; they shall surely bee put to death , their bloud shall bee upon them : and the law was flat and peremptory , that no sodomite must bee amongst the sons of israel : and in that never the like reformation , iosiah brake downe the houses of the sodomites which were by the house of the lord , kings . . asa the father , and iehosaphat the sonne , had swept away those unclean nests in their dayes : but we see they grew on againe , till iosiah came and made a ful purgation . these and such other places , show that this sin is strong ●●●den , and severely 〈◊〉 , to which adde the wrath 〈◊〉 god on such in hell , cor. ● . these are the best medicines that bee ; which being rightly used and applied , doe ever doe the cure . next , to provide against the worst ; say a man be a sinner in this great wickednesse , yet he must not run away from his father , that will marre all . there be i know degrees in this sinne , but say it bee at the worst , yet there is mercy with god , repentance will make it up againe : it is good to make all hast to returne , sith lasciviousnesse is a sin which useth to seare up the conscience , till the time of reckoning for al comes ; and god doth sometimes after a while shut up his gates of mercy : and then as chrysostome notes often , though noah , iob , moses , samuel , and daniel , shold intercede , it would bee to no purpose . they were men of god , who in their times did by their prayers do great things and compasse marvellous matters for particular persons , for families , for countries ; and yet when the glasse is out , and the decree determined is past ; when the time is over wherein god may be found , their prayers for others come in too late ; it is good then to bee at it with the soonest : i meane not that ever it is too late to repent , or that if we repent , we can misse of mercy . no , no , the fountaine stands open , alwayes open in the house of david , for sin and for uncleannesse ; and this unclean person ( as paul cals him ) if he repent , he shall finde mercy : god forbid we should have such a thought , as though this sin could staine so deepe , that the bloud of christ could not fetch it out : our meaning is , that whilst the conscience is awake , and we have a faire offer made us , by the word and spirit , knocking at our hearts ; it is good wisdome to take gods offer ; delaies be dangerous , for if we will not know the day of our visitation , god may : and what if in justice he shall refuse to give us to repent ; then let our friends move for us , god will not heare , were they as good at praying as ever iob , daniel , noah , and samuel were . let such then who are in this offence , come in by all meanes , in all hast to the lord ; and when the angell moves the water , step into this bath , this fountaine : know that god would never move our hearts to repent and returne , had hee not a meaning to pardon , and to accept : as looke into the cor. . and there we read , that some who were thus sinfull were yet sanctified , were washed , and are now with christ : and if they , then why not some now ? it is not to the purpose , that they were so before their callings , sith divines do agree ; that there is no one sinne that a man may commit before his calling ; but should god leave that man to himselfe , to his lust , to satan , he might , and would , and should , commit the same sin after : neither lies there any reason , why on our repentance , a sin done before is pardoned ; and the same sin if wee repent after , must stand unpardonable : or that a man may repent , of a sin done before ones conversion , and not repent of the same sin after : adde but this , that the sin committed before , is in it selfe greater , than the same sin committed after ; for before it is done with a full swing , saving that perhaps , the law of nature and in-bred modesty , doth at the first make some recoile ; but after calling , there being some seeds at least of grace in the wil , there is some inward opposition made ; it is not done without some saying , nay , in the law of their minde , and so the sin is the lesser . now if repentance could doe it at first , when the sin was greater ; can wee question , whether repentance doth fetch it off , when the sin is lesser ? indeed , if no repentance , no healing , no not of the least knowne sin ; but if we repent , all our divinity lies upon it , that such shall bee pardoned ; and that god hath not peremptorily bound himselfe , to deny repentance unto life to any sinner , except the blasphemer against the holy ghost ; is point agreed on , in our schooles and pulpits . indeed , if such as are in this foule fault doe finde , that it workes a stupifying , that it seares , takes away , the inward power of discerning things , that are not convenient , deadens our tast ; if such finde that their inward touch-stone hath now lost its vertue , the danger is a great deale the greater ; because such having little or no feeling of their estate are not as yet in the way to repentance : but if such finde it a fiery dart , burning like any poyson , working a world of troubles in the minde , and a fearefull consternation in the conscience ; then there is the more hope , that true humiliation and mercy is not far off : such have a faculty in them , which will worke out of their feares a desire to be eased ; and if once upon sight of the promises , they conceive hope of mercy , they are in a faire way to repent of their wickednesse : and that god who hath made tender of his mercy to worse than sodomites , will receive those to favour upon true sorrow for what is past , and stedfast resolution to doe so no more , for the time to come . and here i will leave this uncomfortable argument , wishing all who meane not ( say they do scape hell ) to carry the smoke of this sinne to their graves , to flye from it . now because i said , that when in committing a sinne the conscience is against it , the sin is the lesse ; i will not conceale , what a late divine saith ; that the sin is the greater when it is done , when the conscience doth say no : for saith he , if this were any signe of a mans having grace , that in acting his sin , he feeles a moving within , against those sinnes he doth doe : it would follow , that great sinners , aye , all sinners might perswade themselves , that their estate were good , because there is a con-flicting against vices , out of the principles of natures light ; which are in the brests more or lesse of all men living ; that in an unregenerate man , sins against the naturall conscience are the worse even in that respect , because he doth them against his conscience is most true : we must then say , that when the sin is done against the voice of the conscience , sometimes it makes the sinne the lesse , sometimes the worse : if we , take part with the sinne against the conscience , are angry that our conscience would not let us take that fill of delight , and content in committing the sinne , and are not willing that conscience should say any thing unto us when we have done , here the sin is much the worse , because it was done against conscience : but now if we take part with the voice within , and are heartily sorry that the temptation and our passion meeting together , doe beare downe the power of our conscience , and doe what wee can , to take part with the reluctation , while it , is a doing ; and when it is done , nothing in the world troubles us so much , as that wee did not give way to the act of conscience , and keepe from the sinne ; and doe joyne with our conscience against our lust , and are putting more strength into the power of grace and conscience against another time . in this case when wee take part with the conscience against the sinne , it makes the sinne the lesser , which the ungodly never doe ; but doe joyne with the sinne against the conscience , and for inward combates , there are some in the unregenerate where no grace is ; betwixt originall sinne and other habituall lusts and the law of nature , but not with such sinnes , as nothing saith are sinnes , but the word and spirit of god. in unnaturall lusts , wee grant there is some strife in some , yea , in most unregenerate men ; but in other more spirituall sinnes , there neither is , nor can bee that civill warre within , because there is not a power of grace to make the resistance : how-ever , the wicked doe take part with lust , even against the law and rules of nature ; which circumstance doth aggravate thei● sinnes : but of the difference betwixt the combate , which is onely in the good , and that combate , which is also in the bad , there is enough and enough said by divines to satisfie any man : and in this point , all care must bee used to keepe off unnaturall passions : the sting of conscience is great , the cure is hard , and so much the more difficul●● because , what for the danger , and what for the shame of them , men cannot be easily brought to make their minde knowne to any man ; which gives the greatest advantage to satan to worke his will upon us : but if any be overtaken , in any hand let him send up to god ; and in case god put him off , out with it to some spirituall man , who must and will , and as god shall be pleased to blesse his labours , shall restore him with the spirit of meekenesse . next wee are to looke over those which are naturall ; called naturall , because that nature hath an end in them : for though the wrong way in unlawfull lust , yet they tend to the propagation and continuation of mankinde : and first for such as are single , then for such as are married . . such are single ; if god give them by the use of his meanes the gift , let them keepe themselves so , if they be wise : if not , then marry , and so marry , that they attaine a principall end of marriage . paul gives wise councell to parents , that they suffer not their virgins to passe the flower of their youth ; his meaning is , when they have need of , and a minde unto that estate : else hee tels us what is best , and here many of our gentry are too blame , who keepe not their younger sonnes so much from marriage , but they doe post and thrust their daughters on this estate , albeit they have no minde or need , which is a misery ; as to bee made to eat when one is not an hungred : avoid all extreames , and when god and nature call , goe on in any hand , and that in time , and not stay till the lusts of youth , which mariage is to cure , be past : have the house first all on a light fire , and then goe about to quench it ; whereas mariage is ordained to prevent & kill the lusts of youth : and know that if wee bee about to provide for our children ; then in hope that ere long it will be had , children will containe and hold in the better , ( as chrysostome observes ; ) but in case that they see that we make no hast , take no care , they will marry themselves , or else ease themselves by some such ungodly courses . the counsell then is , to make all good hast to enter them into this estate in fit time ; and in the interim , to maintaine their naturall modesty , and spirituall chastity all wee can : speake not an immodest word , looke not an immodest looke , use not any light action in their presence . a roman was degraded for that he did but kisse his own wife before his children ; & the ancient christian was very curious and dainty this way : their order was , that men and maides sate so at church , that one did not , nor could not , see one another ; the women-kind had their vailes : and in the east churches , i am sure virgins and maids , were not used to come at mariages ; we cannot doe too much this way ; and many take such liberty before , that after mariage they do rue it all dayes of their lives . many stay to provide a rich match , till it be too late ; for all the while the streame is dammed up with untempered morter , it doth and will rage the more , and a vent one way or other , it will and must have : and hence wee see , that such as are kept from that estate by a kinde of force , are the worst that way that bee this day in the world ; as your iesuits , fryers , & nuns . it is our corrupt humor , to bee strongest in our passions , where wee are denied ; and a wound bound up & not healed , ranckles worse than if it were open : which made the apostle to call that doctrine ( which forbids mairage and gave not the gift ) the doctrine of devils ; sith it puts a man upon a necessity of sinning a sin , and so foule a sin as uncleannesse , and for want of a naturall streame to run over , into unnaturall practises , which doe carry a man and woman much beyond the line , and put him far and far from god. and this makes way for some complaint against widdowes states , which in some chiefly of the younger sort , must needs prove a practise of devils in the apostles sense , because it doth thrust some women into a necessity of sinning . the apostle doth counsel the younger widdowes to marry , to beare children ; else saith he , they will not , onely they may , but they will marry and wax wanton against christ . all that is said is , that these widdowes may mend it & marry if they will ; but it is hard for women to turne themselves out of house and all , rather than sin : and if they have nothing , who will have them as things goe now . indeed amongst the iewes , where they gave money for their wives , this exception would bee of some force ; but now amongst us , where mony makes the match , they may sit and fry long enough , ere any will make suite unto them to marry them , when they must on their mariage bee outed of all . what ever they thinke they may bee able to doe while the husband is alive ; yet when the man is dead , the widdow is in danger to sing another song : we care not much for that wee may and must have , but when it is denied us , and wee are tied from it ; then as in the gospell , they told it abroad the rather , because christ bid them tell no body ; so the passions of women will rage the more , because now they must not marry ; and a young widdow will bee lesse able to containe and bee chast then when shee was a virgin. they urge that it is covenient , they so remaine , to bring up their children ; but a curse is like to follow that condition , wherein is a needs-must sin , and all to breed up children : that estate of life is fittest for a woman to live in to breed up children , wherein she is most free to serve god , and is most of all preserved from sin . and we see widdowes that have children and stand free , will tell you that they marry , to have one to helpe them to bring up their children and the sons will stand in more awe of their father-inlaw than of a woman their mother ; and we doe see , that men doe use to take as great care for their wives former children , as tho they were their owne : and when two have a joint care , it is better than if one only ; and a womans care and power is never the lesse when she hath one in commission with her to help her . a little matter in the taker wold help al to turn a widdows estate into a life ; and it were nothing in the setter to suffer such as they see have or are like to have need to marry . please god and please all ; i know now and then , a booty comes in to suffer such to marry ; but of all inconveniencies , sinne is the worst , there lies the mischiefe . many do sin for want of the medicine , and he doth best , who frees his manner most from sin ; neither will they live ever the longer , because they doe marry : the times of men and women are defined by the lord , longer they cannot live , sooner they shall not dye : i will not deny , but want this way , may and doth in some bodies breed diseases , as both physitians and philosophers teaco : but i hope no man hath this in his head , to bar widdowes from their necessary liberty to marry when they will in the lord , a purpose to kill them up with discontent , or to cast them into any diseases . i would i could perswade men to consider the matter , and make their case their owne ; and then say , whether setting aside all opinion of merit and supererogation , the case of a nun bee not easier , who is cloistered up from having to be amongst men , than of a widdow in a widdowes estate : whose life is to be up and down in the world , and have much society where men are ; and yet must not bee maried , except some one will come and have her with nothing . examples of any that have so done are so rare , that in my experience i never knew any . . next when we are to enter our selves and ours into mariage , we must see to the chiefe and the principall end , which is ( as the state of man is since the fall ) to keep a man chast : he that maks mariage to be the meanes in his intention to make him rich , maries in the flesh , and not in the lord , hee cannot with any face invite the lord to the wedding ; mammon , not the lord , doth lead the bride to church ; the apostle saith , it is not good for a man to touch a woman , but yet saith he , to avoid fornication : he saith not , to pay debts , to get money , to make one rich ; let every man have his owne wife : but to avoid fornication , matrimony then was ordained , to make men and keepe men chast , and not to make men rich . and we doe finde , that many of those who marry to bee rich , which is their end , and have rich widdowes too ; after mariage , doe attaine neither their owne end , nor gods : marry , and after are neither rich nor chast ; and then they fall upon mariage , with many heavy complaints and cries , and that if there bee any hell above ground , it is in mariage . we must then be before hand , and marry so seasonably for time , and so wisely & proportionably for age and other convenient circumstances , that it may preserve our chastity . it is too late to bring water when the house is burnt : as soone as the sparkes arise and it begin to grow toward burning , and we see the smoke up , goe to physick ; there must be no time of lusting , what ever there bee of woing : many complaine of too much trouble in that estate , because they bring sin with them thither : there bee too many who are afraid to marry , but not to sin , and at last , when it is heard , late marry they doe , and rue it all daies of their lives : did we conceive , what the horror of uncleannesse is like to be , and that there is in the sinne of fornication , a staine above other sins , that it makes ones body the member of an harlot ; it doth defile the soule , as in their manner all sins do : it doth defile the body in making it an actor in the sin , as many other sins doth : it doth abuse the body , in making it the member of an harlot , which no other sin but the sin of uncleannesse doth and this will presse hard on the conscience , when time shall serve , that in sinning this sin , the body is thus made the member of a strumpet . . when entred into the estate , we must be convinced of the greatnesse and foulnesse of the sin of adultery ; it gives a deadly blow to the 〈◊〉 it selfe ; it is cried out of exceedingly in the word , it cuts a-sunder the sinews of families ; we must judge of it by the word , not by the world . once ( i am sure ) amongst the papists it was placed among the lesser sinnes , and because too many every where stand guiltie of this sin ; the world hath not a right ●●dgement of this sinne ; it doth corrupt the mind of a man , and takes away the use of the power and faculty of discerning : it brought salomon the wise , to run into all idolatry against common sense . and sampson the strong , ( made iudge of israel , by a miracle from the lord , and therefore no foole , ) though he knew that the harlot would betray him ; yet when he had once tasted of it , hee did so lose his right wits , that for his heart he could not forbeare : we must not then thinke of this sinne as the world doth , but as the lord doth ; wee see , customs takes away 〈◊〉 and judging exactly of any sin in the very church it selfe , and that a non after christ , we find that by reason of use the christian gentiles held fornication to be scarce a sin , as we may see in that synode in the acts ; and the second chapter of the revelations , a tricke of youth it was counted , and is amongst too many , but for a tricke of youth , ye for such tricks , god the just will damne men in hell , unlesse they repent . in cor. . , . we reade , that fornicators ( as distinct from adulterers , ) and adulterers , shal not inherit the kingdom of god : and againe , fornicators & adulterers , though men doe not as they should , yet god wil judge . yea , but say a man lye in the least knowne sinne that is , he must not inherit the kingdome of heaven : and therefore this is no argument to prove these sins to be great , because they keepe out of heaven . but these sins are named above others , to shew that a man cannot be fornicator or adulterer and be in christ . a common practicer of those sinnes one cannot be , but he must and shall allow them , they are of that nature that they will lord it where they be : but other lesser infirmities a man may practice them commonly , and yet not allow them , and so notwithstanding bee in christ iesus . these then be sins , whose ordinary use cannot stand with grace , nor is compatible with ones being in christ , and by that meanes they are said to barre out of heaven ( over lesser and smaller thoughts ) and thus the argument is good and firme , hence to prove them to be great sins ; what then love cannot doe , let fear doe , for god doth puni●● these sins with a chiefly : see this in peter , the lord knoweth how to preserve the unjust to the day of judgement to bee punished but chiefly them that walke after the flesh in the lusts of uncleannesse . being convinced of the hainousnesse of this crime ; the next is , that the mariage-bed must with all care be preserved in all purity ; the tentation is strong to fornication , stronger to adultery ; for the worser a sin is , the stronger is the impulsion of originall lust unto it : and satan is more eager to make men adulterers after , than fornicators before : but here is the difference , that ( as i shewed before ) except a man hath the gift ; hee that will not take gods medicine and marry , let him doe what he can , use any , use all other meanes , yet he hath no promise it shal do : but when married , use the meanes , and we have a promise , and an assurance that we shall be kept undefiled , let sin and satan doe their worst . the chiefe and necessary meanes to maintaine conjugall chastitie , is for such to-love one another ; it is not the having , but the loving of a yoake-fellow which doth keepe us cleane and chast . . to keepe in with god in other matters : for that man , with whom the lord is angrie , for some other former matter , shall fall into the hands of a filthy woman . we must not then by lying and living in any other crime , give god cause to give us over unto this sinfull sinne . . such must be chast betwixt themselves ; beware of excesse and defect ; divines t●ll of excesse , but if there be too much , there may be too little , else what meanes that phrase of s. paul , lest satan tempt you for your incontinencie : there must bee quenching , nor provoking of lust ; raging lust is a great enemie to love , and it is raging , and is loth to be contented with one ; and if not with one , then indeed and upon the matter with none . dalliances are forbidden : first , words and talke full of obscenity betwixt them two is not lawfull , they must not by words corrupt one anothers chastitie : worse than to taint the chastitie of a stanger for that here is , or ought to be most love . what if no body be by , yet god is by , and chastity the honour and honesty of the estate is by . secondly , the eyes must be pure and chaste ; else the next will be , that the eyes of such will be full of adultery , it crosseth the end of matrimony , which is not to fire , but to extinguish lust . i have read , that it is against the law of nature , for one , without necessary cause to see his owne nakednesse ; but what ever credit we give to the judgement of men , we have it in the word , that adam and eve , when there was no living creature by ; the very instinct of nature did teach them to make coverings to hide their nakednesse , from the sight one of another : this i am sure , that the lord doth use to correct such intemperate couses and practises , with strong and vexing tentations , after strange flesh , this is the ordinary effect of this abuse ; and they who shall avoid such irregular prankes , shall finde a sweet enjoyment one of another , and true affections stirred up with more naturall delight and heavenly content . isaac . i know , sported with his wife , but it was , no body being by ; and what if it were such , that the king who over-saw all , knew thereby that shee was his wife , yet it was ; in all modesty , for no d●lliance nor sporting , is allowed to a man with another woman : this sporting did discover to an heathen , that hee was her husband , although he gave it out that he was her brother . but it was not of that nature we now treat of , that the patriarches and matriarches carried it with all possible modesty in those dayes ; we may see it cleare by the story of iacob and leah . beleeve it , modesty is the best preserver of nuptiall chastity ; mariage is no stale nor cover to any uncleane and base practises ; love doth no unsightly nor unseemely thing . . the bed must be sanctified , and kept undefiled by the * word and prayer . the word is as divines show us , up and downe , a mighty healer of this corruption , and it stands like a strong tower , against all these base and uncleane lusts . to the word , there must be prayer adjoyned , else wee rely too much on the physick , and it is not like to doe ; and if physicke workes not right , it makes one worse ; and so here , as we finde none so uncleane as some married people ; god must then be sent for ; to blesse the physick to the soule : other things we know , as eating and drinking must be sanctified by prayer , prayer is then rather and more to bee used here , because the passion is so strong and reason so weake : where reason is in a manner put besides its present use , there i hope prayer hath greatest place ; eating is to take away the naturall passion of hunger , and drinke , of thirst ; yet we are to pray over our meales ; but here the ordinance is to cure sin , to worke on the soule , to heale a strong corruption , which cannot usually bee done without the influence of heaven ; and thence it followes , that wee have cause to pray more in this case , than in eating and drinking : praying , i say , there ought to bee , say by way of supposition , that prayer at meat should take away ones minde to ones meate , why then wee would counsell one to pray for a blessing before-hand : so here , to pray will bring in the blessing of god , which is all in all in spirituall medicines , as this is , being , as i said , to cure the sin of the soule ; prayer will keepe men that they shall not surfet , and so come to a loathing nor fall into a defect , here must be a satisfying , as salomon sayes , and drinking away our thirst at our owne cesterne , lest wee hanker after a strange fountaine : prayer will make a man keepe himselfe , from all base and absurd and abusive dalliances ; it will make and keepe the bed undefiled , and encrease love and mutuall affection . love hath a sure foundation , when it is built not on beauty or wealth , but upon prayer and grace . satan cannot abide to see men and women in this estate , to live in quiet and love ; and this makes him to use all the art and power hee hath to trouble the waters , to blow up the affections after a wrong object ; for then when such lusts are in , love goes out : he knowes , that the droppings of love will keepe us from such immoderate desires , which makes him to goe all the wayes he can to worke , to fill the head full of surmises and jealousies , the heart full of extravagant lusts , and all to marre the harmony , which ought to be betwixt couples : the house , the towne , is out of quie● , when such are out of love ; all which cals upon such as are married to be as watchfull and carefull , to keepe all right , to remember that it is the convenant of the lord , that it is not made by man but by the lord ; all covenants else that are lawfull are a far off , the covenant of the lord and done in his sight : but here the lord is a party and god hath a speciall hand in this bargaine ; and he sees , as within book , quite ●hor●w , and is acquainted with all our thoughts a far off ▪ wherefore wee must in thought , in word and in deed , keepe close to the party , the lord hath bound us unto , and wherein we have entred into bond to the lord for our faithfulnesse : such then must be a covering to one anothers eyes , else the heart will not stand cleane , and the meanes before prescribed , and other both naturall and morall directions , which wee finde up and downe in writers , must be used with all care and conscience , and much diligence , and all little enough : our nature is catching this way , and once in , it is not so easie to come off , but rather to runne in this case further and further off , or else grow into discontents , pangs of conscience , terrours of heart , inward gripings ; out of which if wee come the right way , it must bee with much bitternesse , after we have waded first 〈◊〉 a kinde of purgatory : if we never claw off those gripings the , right way then such run into a seared conscience , or which is worse , breake prison and thrust themselves out of this world the quite contrary way . i meane now to grow towards a conclusion , and the rest shall be taken up in some directions . . to prevent these lusts . . to helpe against the two effects of these lusts , viz. . horrour of the tentation . . the deadly blowes of senselessenesse which they give . first , for such as are young : these are called the lusts of youth ; they are most strong in youth , and come on worst there : because that their affections are strong , their judgements weake , and youth do conceit that they may take some liberty this way , and no man must aske them why they doe so . they must be exhorted to flye the lusts of youth , timothy was young in age , but old in conditions ; a very true penitentiary , a drinker of water , a very weak crazie body , a great pains-taker , a man fuller of grace than ordinary , being an extraordinarie officer in the church ; and yet paul cals upon him being young 〈◊〉 what , onely to avoid ? no ; what , to runne ? no , but fly from the lusts of youth , make all post-haste away from them . if timothy , such a chast and chastened peece as he was , had need of such a warning-peece , then all youth have great need , not to come neere the doore of her house , as salomon doth advise his young saint . secondly , such as are old must not crie holy-day , and thinke that no danger lyes this way : alas the day , age will kill no sinne , it is christ and grace onely that can cure any 〈◊〉 there were a sinne 〈…〉 ; whereof in all , 〈…〉 if this bee found , that age doth kill it in some : such then as are in yeares , must not cast away their weapon , but walke in feare and care this way , yea , though they bee good people . i know the body is then frigid ; and there is not that stirring with that strength : but if satan come and blow the coales , there will rise a great flame , a mighty burning : an old house will fire quickly , and so will old people , if they let satan alone . iob was not young , and married hee was too , when he said , he made a covenant with his eyes , taking bonds of his senses that he would not bee catched with a maid ; and maides are more inductive this way , than such as are married . iob , not such a man in the whole world againe , a chast man , a married man , one that had children , and now some what in yeares , and yet you see his ●are and circumspection this way . no man must then thinke to walke at large , because hee hath the remedy , and is now growing towards his last declension . saint hierome saith , that his face was pale with fasting , that his body was cold , his flesh halfe dead already ; yet he complaines , that in his witheted carcase the flames of lust did boile , and that his minde was inflamed , and even all in a scalding f●●e with fleshly desires , and old hee was also ; and therefore we see in the best men that be , age of it selfe is no priviledge ; none must dare to heare himselfe bold on his age : satan can helpe an old man and woman to a wanton eye , to a young tooth ; sin is not so much in the act as in the affection , it 〈◊〉 in the root : and god will suffer such 〈◊〉 one to fall into burning passions , that by his 〈◊〉 experience he may learne to know , that sinne is properly and immediately in the soule , and the soule growes not old ; that grace , not age , must be the death of sin : now an old man to fall into the passions and lusts of youth is monstrous , and proves almost uncurable . to see an old man covetous , is no such strange sight , but to see him lascivious is a great eye-sore ; as to see an old man to be affected with the gowte and stone , the diseases of age is not so much , but to see an old body to bee taken with the diseases of youth , is a strange sight , and proves most dangerous ; as to have the small-pox , the wormes , and other diseases of children ; so in his soule , to finde an old body wantonly given , to be carried away with affections of uncleannesse , which are properly and commonly the lusts of youth , is dangerous : i wish then old people to keepe off , and not to thrust themselves upon the fire , relying too much on their age : yea , say that a man hath passed over his youth , with some freedome this way , and it may be , hath not felt himselfe much given after this veine , yet he were best see that he hang not loose when he comes to yeares , for wee have the confession of a most strict and godly man , gregory nazianzen by name , who having in his fresh and younger time , carried a good hand over these lusts , when old and even done , he cries out that hee was haunted and pestered most miserably with them . and david a better man than he , yet it was in the afternoone of his age , that hee fell into adultery . and when salomon was old , saith the text , hee doted on an our-landish woman : how comes ●his ? like enough , because men being young feare themselves , when old , they thinke the worst is past , trust too much to the advantage of the body , lye not in their armour , have not their weapons ready , and then satan is too hard for them . . when old , then men are subject to much spirituall pride , and that perhaps , because they stood so free from this sinne , as though they had beene somewhat in themselves ; and now to cure that spirituall sicknesse , this base tentation is suffered to molest them . . if they had beene thus set upon , when hot and young and full of sap , with such strong motions this way , like enough they should and would have sunke and yeelded : and god will have such know by their owne feeling , what these lusts meane ; wherefore that they may not receive that hurt by the temptation and impulsion , they have their hands full of them when old and cold , who did scape them , when greene and young . however , i wish both young and old , by all meanes to beware of this snake . thirdly , whether they be , or bee not given to this sinne , yet care must be used , to be as much as we can out of the way , when the tentation doth come ; such as are much given to this sinne have cause to looke round about them , because satan hath such a potent friend in their bosome , hee holds a side and a faction in the hearts of such . this sinne is a sinne which is much drawne out by the temper of the bodie , it holds more of the body than any ; as we see it shewes not it selfe , till the body comes to such an age : it may rather than any be called a bodily sinne ; if then wee finde that by the constitution and graine of the body , as also by sinister education , or otherwise the minde and heart runne much or more than ordinary this way : such must be at it day and night , to keepe the occasion away all they can ; to keep themselves away , not to bee within ( as it were ) when satan comes , to call in for all the helpe they can , to put the matter into gods hands , to weaken the corruption , to breake the blow of the tentation , or else mightily to strengthen us ; as knowing that such walke in the midst of dangers , and by care and feare and other meanes , it is brought to passe , that such as have most inclination to uncleannesse , prove the chastest of all . that is not properly chastity , when a man hath no minde at all , but frigidity . if but a little by reason of his temper , he may thanke his body : but when a man feeles raging lusts , and yet by resisting , by chastising his body , by praying , fasting , by following god in the use of his remedies , by begging chastity from heaven , gets power and strength that is the chast man. there is no lust so hotte and violent , but gods medicines being rightly applied will coole and heale . and now , for such as are not very violent that way , by reason of education , being ever kept under the wing , or of complexion , or because as yet by the providence of god have not beene much tempted ; such are apt to fall , because they doe not suspect themselves , care not to goe armed because they dreame of little or no danger : now here satan hath great advantage , for bee the inclination this way with the least ; yet if wee beare our selves bold , and satan bee let to have his way , he will make a mountaine of a mole-hill , and bring men to a miserable passe with scalding affections , let him ( the devill ) have leave to blow the fire , and then ( in respect of this sin ) the most naturally chast men in the world , shall have cause enough to crie out , o wretched man that i am . such then as 〈◊〉 no great matter this way , must yet be wise , and keepe watch and ward , not thrust themselves upon the devils dangers , least they smart for it . both old and young , single , and married , more or lesse addicted to these passions . all i say , all are to see that they take these caveats . religious people must take heed one of another . many when they meet thinke no hurt when they come nigh one another , but are the worse one for another ere they part : it is no hard matter for sathan to turne religious affections into carnall : we see in the elements that are symbolicall and agree in one quality the transmutation is easie , as of water into aire , because both agree in moisture , so here because some men and some women beare a deere affection and love one to another ; there lyes danger , lest satan cause it to degenerate into fleshly lust . this caveat is in paul , rebuke the younger women as sisters , with all purity , tim. . . so that a mortified timothy had need see to it , that when hee is to rebuke young godly women , he doe it , not with some onely , but with all purity and chastity , for feare of the worst . . care must be had of such as are our kindred in the flesh ; the sin is incest , and being great : our originall sin , when once the vaile of modestie is downe , and the wall that nature makes broken , then , i say , our corrupt flesh growes even mad after this sin , as in amnon with thamar . the change is easie , from naturall love to carnall . againe , such as are neere in bloud , thinke they may make bold one with another , and many times feare nothing till they are caught , ere they once dreame of it ; and then the world takes no notice to see men and women who are of alliance ( any thing neere ) to toy and sport one with another , to bee together and alone too , which proves but a cloake for most abhominable incest : i could therefore desire such to see to themselvs , and beware of the least motions and occasions of this foule vice . the like for affinity , i propose it to men , not to come to neere the daughters of their wives by a former husband , nor the sisters of their wives , nor women to be too bold with the sons of their husbands by a former wife , nor with the brothers of their husbands , least too much of the affection hee beares to his wife fals on his wives sister . satan can turne hands here ere wee thinke of it , and make carnall lust out of that love , which we beare to our wives kindred . ad but this , that the daughter or sister of the wife carries many times the proportion of the wife , and out of that , the divell can suck much poyson ; to draw the man to dote on the sister or daughter of his wife ; as on his wives picture , till it goe so far that all is too little for the sister , nothing but bitternesse left for the wife ; and what tentations of uxoricide and the like , satan can destill out of these base and monstrous births , i leave it to others to judge . . great heed is to be taken of such as are under our power , as of man-servants and maid-servants , and the rather if they be comely , they are in our way every day , come neere our persons , and satan useth to tempt on both sides the hedge if hee can . see this in iosephs mistris , hee was a servant in the house , gave her no occasion , onely she let her eyes fix on his person , he being a very proper young man and a little and a little , she was overtaken and went so far , that no bonds of modesty could hold her in ; and when ioseph had got off from her , the text saith , he came no more where shee was . the occasion must be put a way in al these tentations what ever we doe . many think they must get the conquest , and yet keepe the occasions by them still : no , iosephs mistris was to put away ioseph ; had he beene a better man , a better servant than he was : satan coozens us out of all cry in this , when he beares us in hand that it is no conquest except we do beat away the tentation , and yet keep the occasion by us : for he knowes that ordinarily , we neither can nor shall get the victory , except we do put away the occasions from us , when it is such a thing , or such a person , as may lawfully be removed : god will not remove the tentation , except we doe remove the occasion ; to pray that it may away , and yet keepe ( ioseph ) with us , is all one , as though we should hold our finger in the fire , and pray to god it should not burne . it is not enough to say , that the fault is not in ioseph , hee doth not entice ; for if satan and corruption entice the mistris to ioseph by the eye , ioseph must bee put out of sight , and ioseph if possibly and lawfully hee may , must remove himselfe too , else in ordinary course the cure will not be done ; and when we have another , and the fire take there too , that person must bee done away also , and so on till at last the conflict will cease , and the victory will come : it is not enough when once caught , to turne the eye away : but the object of the eye must bee out of sight , that it may be out of mind and then when another comes , be before hand , prevent the cunning of sathan by keeping the eye off . iob as honest and as chast a man as lived , yet he did make a covenant with his eyes , that hee would not thinke on a maid ; by the course of the letter he shold have said , that hee made a covenant with his eyes , that hee should not looke on a maid ; but in stead of saying looke , hee saith thinke , because ●ooking usually brings thinking , and thinking , worse . a maid hath an inclination in it in one sense , and a cut loafe a covered cup carries strong poyson in it in another sense ; whether maid or maried , hee doth best who binds his eyes from such looking , that he be not overtaken , and when the fire is once in , he doth next best , who puts the object out of sight and out of mind . some cry out on their eyes , and doth even wish their eyes out , and in this sense they may as well wish their hands off , their feet off , their eares off , and member after member til al were off , this is but to complain of god who made us these mēbers and senses : this is not the way , it doth not please god , and were it as we wish , it would not please us ; for were we blinde , all would bee one as long as the fire is unquenched within , and our passions are suffered to bee up . wee know what christ saith , i pray not that thou shouldst take them out of this world , but that thou wouldst sanctifie them through thy truth : so we are not to wish our eyes out , but our sin out ; and to pray him to sanctifie our hearts and eyes by his truth ; and then away out of doores with that which wee ( being led by our lust ) have made the object and occasion , and it will mend and grow better . it is true , that if the object be removed , the tentation for the time may cease , and no victory ; as keepe a sow from mire in a meddow , and the sow wallowes not , take away the load-stone , and the iron moves not : here is no reall change , the intention of the minde is not changed , nor the affection of the heart neither . such have a minde and a desire to the old lust still ; but if a man can remove the occasion of his owne proper motion , not another take it away , but hee himselfe put it away ; not be kept from it , but keepe ones selfe of ones owne will from it ; this is from grace and here is a victory . vse these and the like means and hold on for a competent time in using of them , and wee shal conquer , the tentation must and will away : dis-may not , though the conquest come not presently : what ? give over because the physick doth not heale at once taking ? be out of heart because all is not done in a day ? it is not so easie to untie a knot in a silken thread ; the conscience is of a fine spinning , and knots knit there , and such as have bin long a knitting too , will not bee undone on a sudden : have patience , give it time and now some and then some , gods medicines will heale ; and when wee finde the cure done , and wee get some strength of grace , by all meanes remember to be thankefull , lest the tentation come againe , and bring seven worse than its selfe . but what if the ease i finde , be onely , because sin and satan in skill doe cease to tempt : if so , then our danger remaines , we keepe our weapon about us , wee may know , if it be onely a ceasing to tempt , and the lust is onely for a time asleepe . first , if it bee done without using gods meanes in gods feare . secondly , if we finde that the lust is only left not hated , but if the sinne be hated , then it is more than a bare ceasing from the sinne : for satan forbearing ; and sinne sleeping cannot bring us to an hatred of the sinne : i speake not onely of a disapproving of the sin , for so a civill man may doe ; and because it did molest us , we may thence be brought to a dislike of it ; but if wee finde that we can hate it , this proves that there is grace in us , a divine nature which is contrary to that lust : and that chastity is now in the place of the tentation , and this cannot come onely from satans ceasing and forbearing . to cease is but a negative thing , but chastitie is a positive qualitie ; which meere negative ceasing and giving over to solicite and tempt , can never worke in us . thus when our chast affections are had out of the fire , and we have attained this power by spirituall meanes used , and waiting upon god for the successe . dispute nor , say , i have gotten the victory , and the god of heaven hath eased mee of the vexation , given mee a chast minde to my content and my comfort : with body and soule both , wee must exceedingly rejoyce in this vertue . it is a grace which doth not onely sanctifie , but grace and beautifie us : all the paint in the world cannot cast such a shining vernish on the very body of a man , as chastitie doth . thus much to shew the readie way , how to prevent the tentation of lust and uncleannesse . the last of all , is in a word to helpe us out , in case wee doe goe too far , we must take heed of both the extreames . . that we doe not run upon the rocks of despaire ; there is nothing got by discouragement , during the time of huge and mightie terrors : it may bee wee shall have no minde nor heart to tamper with those lusts againe , but yet for other sinnes , every way worse , worse to god , and worse to us ; we lye all open to them , when we are in great dejection , as discontent , distrust , a secret rising against god , vnthankefulnesse , a finding fault with all that god either saith or doth , no care of the word , to reckon no other of the scripture , than of our very neck-verse , and a world of mischiefes more , which are the greatest sinnes : indeed in these occasions wee are very apt to fall off from gods mercie , to frie in hellish sorrow : no sins doe so fire the conscience of a man , as these lusts of uncleannesse doe ; they stare in our faces , looke upon our consciences , as it were , with the eyes of so many devils : and in this respect wee must take great heed that wee be not quite out of heart ; when a man is past hope , hee is in his own sense past grace ; and when a man is made a terrour to himselfe , great danger is at hand ; and therefore when frights doe come , and such doe finde themselves too to apt to joyne with the motion to despaire ; looke upon gods love , beare up in an apprehension and application of his mercie . looke upon instances in the word , of better men than wee are , who in the same or the like have seene a good end of all , and are now with the lord. . the other extreame is to grow senselesse , to be past feeling ; wee are apt in these cases to feele too much or too little ; for if our terrours overcome us , wee despaire , if wee overcome them by faith , wee take comfort , if wee put them off by the flesh ; we grow secure , and it is common out of great feares to runne into great want of feeling , and so we finde it in the apostle , that lasciviousnesse breeds in us a senselesnesse , it feares up the conscience , and such come to be past feeling . to open this , there is a partiall want of feeling , when wee commit sinnes and aile nothing in some particulars . thus wee finde that otherwise good people , breake out into excesses in buying and selling , doe they care not what in matters of profit and feele nothing ; the conscience sees all , saith nothing , or as good as nothing : one would wonder how men can sell day , ( i speake not against giving day , but selling of it , ) let out their money to use , hoard up corne , directly against the word of god in the very letter , make up some peeces of workes on the lords day , are told of it in the ministry , and yet nothing come of it ; why ? because custome in them and in others hath taken away their feeling : covetousnesse hath made them in most matters of commodity to bee past feeling , yet this is but partiall ; we meane not to say that those allow those sins , for the point is , that though the word be plaine , yet custome doth so dazle their eyes , that they cannot in the particulars see the right : so david and salomon did multiply wives against that text , deut. . . the like did the patriarches for polygamie . and the beleeving gentiles saw not single fornication to be more than a thing indifferent , act. . . , . rev. . . . yet this fornication is forbidden in the word . so great is the force of custome : but should these men meddle halfe so much in forbidden lusts of uncleannesse : oh what pangs rise in their conscience , they feele it with a witnesse : but now the passions of lasciviousnesse , when once men have broken thorow the terrours of it , which usually come first ; then they bring a man to a total senselesnesse to be past feeling , not only in these and the like affections , but in all universally to make conscience of nothing , to commit any sinnes that comes to hand with all greedinesse , devoure any thing , like some stomackes , and be never troubled with it : it is so sensuall a sinne and gives such a blow to the naturall conscience too , that like a sound knocke on the head , it takes away all sense and feeling ; let satan propose what he will , nothing comes amisse ; for this sinne of uncleannesse fights against both light of nature and grace , and if the naturall conscience speake and wee will not heare , and the spirituall conscience crie , and we will not hearken ; the conscience will grow speechlesse , and speake no more : and hence it is that such as come to a custome in some covetous practises ▪ are past feeling in some things for some time , but such as come to a custome in the lust of uncleannesse are soone made to be past feeling simply and totally , scruple at nothing whatsoever . sith then the danger is as great as a seared conscience comes to , such as have broken the peace with god , must returne and make all haste to * repentance ; the crie is so great and the sight of it is so odious , and the sense of it is so grievous at first , and so palpable , that we may with the more ease come to repent . it is a sinne that doth convince it selfe to bee a sinne , ( till a man hath lost his judgement and his spirituall taste , ) while it is a doing , the judgement cries shame , and there is little to doe , because our worke lyes in a manner onely with our affection , whereas many passions of anger , and pride , and covetousnesse are such , that the offender is long ere hee can bee brought to see the thing to be a sin , the fact to be a fault . but in pollutions of uncleannesse they are so direct against the principles of reason , and so flat against al shew of religion , that they carry their conviction in their mouthes , which makes the heart the more ready to entertaine the work of repentance unto life . iudah repented , david repented , lot repented , and so did thamar , and so did others , and they were taken into speciall favour and honour , as we see them upon record in the first of matthew . those sinnes which much humble , doe much honour ; none humble more than such base lusts : david died in honour , mary magdalen is in great honourin the church of god ; christ to comfort and honour her , appeared first and foremost to her , what ever heales the soule heales the name . repentance doth both . the truth of our repentance wil best appeare ; if wee goe away as iudah did and doe so no more , come not neere the garment spotted with the flesh ; affections of another nature are more apt to bring a relapse than these passions , they leave such a sting and sent behind them , goe away ( but with a smart , ) have such a tast , and are such a base sight that few relapse ; such as are by gods mercy cured of these diseases , are commonly ever after very chast , become as children in all purity and chastity : when wee fetch out a great staine , the cloth is after whiter than ordinary , and so after this staining sin is washed away : such must be very holy , passing chast ; beware of the least sparke of sin : this is the meaning of that of iohn the baptist , bring forth fruits meet or worthy of repentance : how worthy of repentance ? it is that when a man hath beene at it in the worke of repentance ; his workes and deeds must afterwards be better than ordinary ; hee must looke like a true penitent , that as a physitian can judge by the colour of the face that his patient is recovered , so must our workes shine and carry such a lustre and colour with them , that one of skill may read it as written in our faces , that there is amendment of life , that now all is well and sound within . and say by intemperate courses , one have bin the occasion of hastning our owne end before the time . i grant that there is just cause ( as salomon speakes ) to mourne at the last , when the flesh and the body are consumed , and we are accidentally guilty of hastening our owne death , before the time of natures period , but never before the time of gods councell : mourne here & spare not , but yet not as men without hope , repentance will mend this also . first , hardly one man in a thousand , but one way or other , more or lesse , cuts off some of his dayes . had it not bin for one thing or other , hee might have lived a day , a yeere longer ; as i thinke is plaine enough in david , who was bed-rid at or about the age his father begat him ; either nature would have lasted , or might have lasted longer in almost all , were it not for some defect , excesse , or default in our selves : and therefore this accusation lies against almost all . secondly , this is besides a mans intention to give his yeeres to the cruell . the libidinous intention is to satisfie this sin in the lusts thereof ; in that there is withall a waste of the radicall moysture , and thereby a cutting off of his dayes ; this is by accident only , and a consequent of the thing done , not a thing meant by the door . thirdly , sith repentance heales the pollution intended by the offender , it is against religion & reason both , to question whether it will heale the cōsequent consumption not intended . amen . of vsury . nehemiah . . restore to them even th●● 〈◊〉 , their lands , thei●●●●e-yards , their olive 〈…〉 and their houses ; also the hundred part of the money , the wine , and the oile , that yee exact of them . the matter here is a case of restitution , of lands , & monies gotten frō the poore by usury , so our last translation reades it , ver. . the hebrew is burden , because usury is a great burthen , and carries an heavy weight with it . the hundred part of the money , is meant either of the yeare & then it is but one in the hundred ; or of the moneth , as some thinke then , it is twelve in the hundred . we see that covetousnesse is rightly tearmed , the roote of all evill , & of al wrongs and evill dealings ; ( besides other sins ) else it could not bee imagined , that in their bondage the iewes should thus have grated one upon another . the place , the time , the scandall , besides , the expresse law of god , one would have thought , shold have made them forbeare : but a covetous heart cannot hold ; he cares more for money , than all reports of god and man. the next thing of note is , that what comes in by usury ( aswell as by other extortion ) must ordinarily be restored out of hand ( even this day ; ) it is not safe to give the heart of man time in any sin , but of all , not in this wilely sin of covetousnesse : if ever satan bee a fox and a serpent , it is here ; give him but a space to play , and angle a little with our hearts , with this sin of worldlinesse , & he will quickly catch us with a golden hook . it is great wisdome to be present , the wit of man will distinguish else , and creepe out by one evasion or other ; we are too apt to be pleased with any leafe , and shift to beare our selves in hand that we may lawfully continue in such practises , as feed this greedy humour , this eating wolfe : doe it then while it is called to day , doe it now , lest our hearts deceive us , and wee deceive our hearts , and so we doe it never . delayes are ever dangerous , but in nothing like as in getting out of the hands of sin , but of no sin , so as to get out of the snare of this sinne of covetousnesse . the last thing is , that vsurers are bound by the law of god to make restitution . what ever comes in this way , comes in at the wrong doore , and it must out againe : if the conscience be not ●eared , it makes it sick againe ; there is paine , there is no quiet , till the conscience take a vomit and up comes all : we use to saint the man , who doth but give over this golden trade of usury , but the truth is , that such come but halfe way : our repentance is not thorow , our sorrow comes not home , except ( as it is here ) we doe restore . when we leave the practise of usury , we doe not properly leave the sin ( as sin ) except wee restore and turne the stolne dog home againe : when we have not wherwithall , there necessity hath no law . the king of heaven must and will lose & will part with his right , where nothing is to be had , and there the will doth stand for the deed ; but where there is no such answer ( that wee cannot ) but we see that we ought , wee have wherewithall and ( will not ) here i say it is right and reason , that the lord should make use of his authority , and use us according to law and justice . now as this act of restitution secures our hearts , so that the bels ring not backwards in our consciences within ; in like manner it makes much for the safety of our estate without : it sets a marke upon our goods , and they are safe thereby under the kings seale ; whereas a little of these ill-gotten profits , like fellons goods , endanger all ; a little you know , brings all the rest into the tenure of the crowne , and all must bee as it were in capite : i am certaine , that a golden wedge will fire all the rest of the stuffe ; and therefore hee that hath been or is an vsurer , he must leave his usury and make all well by restitution , as hee meanes good to his soule , as he intends safety to his estate ; and it is his happinesse that his sin lies in such a thing , wherein he may make restitution , and lick the parties wronged whole againe : this makes the conscience quiet , helpes us to peace , when as in murders , adulteries , in such and some other the like sins , where there is no place left for restitution ; an hard matter it is , to set such in comfort , when once the conscience fals a complaining : but here , let the conscience accuse at the worst , yet as it is a sinne , godly sorrow makes all well , and as it is a wrong , repaire is made by restoring ; repenting takes up the matter as it is to god , restoring helpes & heales all , as it is to men . the most that can be said is , that the vsury-taker paies the use willingly : and where a man parts with his money willingly , restitution is not of force . iudas might have retained the money , with the good content of the priest , who gave it willingly , yet hee did restore it and was bound to doe it : and were this good divinity , then a great deale of that which comes in by bribery , and dicery may bee lawfully and comfortably kept . then i say , that though it bee not against the will of the borrower that the vsurer keepe the use , yet it should bee : what if hee thinke that to take use be no sin in the vsurer ? what if he bee not convinced , that the fact of the vsurer herein is a fault ; in this case , he may be willing , he should keepe it for want of true light and sound judgement : wheras were he aware of what is truth , that the vsurer had no right to take it , he would withall thinke , that the vsurer hath no reason to keepe it ; and this kinde of willingnesse is an interpretative unwillingnes . and lastly , i say , that he seemes many times to be willing , because hee cannot tell how to helpe it : the travellor gives his purse to the theefe , because hee cannot doe otherwise , or at least dares not ; and there is a morall necessity which is of force , to cause a man to pay use , and to shew a contentednesse , that the vsurer should hold it when he hath it , because of great inconveniencies , in that he else cannot have money to serve his need against another time ; this is a mixt act of willingnesse , which is construed to be naturally , done unwillingly , but willingly accidentally . all this is grounded on the law of god , which makes usury a sin , and a sinne against justice too . zacheus did offer to restore that which hee did fetch in by forged cavillation , he might like enough have kept it , and no man have thought much of it ; it was gotten by sin and restore he would ; and what the vsurer takes is his by sinne , and restore he must . the law , i know , permitted it to the iewes , to the stranger , what of that ? it followes the rather that it is of it selfe a sin , because permission is of sins , not of duties ; but the thing i say is , there was a law to kill the canaanite , and yet i hope , that killing was not murther ; no more was that usury to them a sin . the law doth urge it most , that it be not done to the poore : was it not because the iewes were then too noble and generous to goe a borrowing , except it were the poorer sort ? what , should the law then forbid that to bee done by rich men , which most rich men never did ? but after wee have prohibitions , plenty that are indefinite ; we are forbidden , wee must not rob the poore , because hee is poore : good sport for theeves , if therefore it may bee thought to follow , that it is a lawfull matter to rob the rich : neither can the law against usury be thought to be a judiciall law of moses , for such lawes ( as such ) are knowne only by some intelligence from the bookes of moses ; but heathens of all sorts , who never once heard of moses's writings , have with one voice cryed sinne upon usury , and shame upon vsurers , poets , orators , historians , philosophers , all . they have condemned this sin by the instinct and light of nature , and therefore it could not be a politicall law of moses . besides , we have it forbidden in the new testament , whē judicials were out of date ; lend , saith the lord iesus , looking for nothing againe . question is made , whether children bee bound to restore that which their parents have gotten by use upon use , and left unto them . the negative seemes to bee affirmed by a most holy man ; but my thinkes , reason would that we say , such goods should be restored , though not we , but our predecessors , have gotten them unlawfully ; the saddle is anothers still in equity and conscience , and it ought to bee set on the right horse : meere possession cannot give us a right title to that , which in truth & coram deo is anothers . and what if the property be altered , yet that makes nothing against restitution , sith a child is bound ( by the grant of all ) to restore the price now in his hands , of any thing his father first stole , and then turned into money . restitution is to be in the very kinde if that may bee ; if not , then in that which is answerable and equivalent . the schooles are divided in setting downe the reason of restitution , one side will have it to be because the vsurer is a dammage to the borrower : the other sort with whom i joyne , say that it is , because by usury there is no true title ( iure divino ) no not in justice , to that which comes in that way ; and ( sith this is the truth ) i conclude and say , that the child is bound to make restitution , because his father hath conveyed that to him which never was his fathers right , and therefore cannot be the sonnes : some cases may free the child , which also would have freed the father , as when it is not in his power , hath not the ability to doe it , and the like ; but in ordinary course it is not his owne , it is anothers , and by that reason he is not to keepe it , but to restore it . papists teach us , that in case a man be in very necessity when he t●kes use , and makes profit by his money , yet if after this , necessity cease , he is not bound to make restitution when hee hath wherewithall , and this necessity they stretch and will have reach to his estate . a large field for a man to lose his conscience in : for when will a man say that he is not in some necessity , in respect of his estate and condition ; and when will hee bee out of need to beare up his port ? men will make necessities enough , might this goe for good doctrine . but dangerous it is , and the ground of it is most false : for ( say they ) by the law of nature all things are common , ( mine & thine ) came in after by law positive . now say they , necessity dispenseth with all positive lawes , and makes the goods of another mine , and mine againe his ; and so they say , that when a man to fill up his necessities , doth gaine by use from another , indeed and in right it is but his owne , because then and in that case all things are common , & no man is after bound to restore that , which when he tooke it , was but his own . write ( false ) upon these conclusions , for the truth is , that meere necessity of a mans person doth not take away propriety ; in great extremity for a man to take this or that , which is anothers , is to lay hands on that which is not ones owne : what ever it should have beene , had not adam fallen , i enquire not ; but since adams fall , there is such a propriety of meum & tuum , that no necessity , bee it never so urgent , can dissolve . tully resolves the case thus , that say a man bee on the point to starve , yet rather than hee should take the least matter from another , he should rather famish , it being better to dye the death , than to violate any man for ones owne cause . erasmus doth descant on this quid●●y of the schooles , what ( saith he merrily and truly ) is not theft , theft in case of necessity , nay , though one do it with a minde to make it good again ? say one must lose his life if hee doe not perjure himselfe , and beare false witnesse , doth that necessity make it no sin ? say one by committing adultery without offering violence to the person of the adulteresse , may save his owne life , doth the necessity of saving ones life make adultery lawfull now ? put the case ( saith he ) that a man must dye or tell a lye , is it not a sinne in this case of necessity to lye ? if then meere personall necessity doth not dispence with these commandements , thou shalt not lye , not beare false witnesse , not commit adultery : what colour of truth can there bee in this , to affirme that any necessity whatsoever can make that law to be no law , when he saith , thou shalt not steale . if necessity cannot make an others wife at my command ; no more can necessity make an others goods mine owne . gods ten lawes are in the substance of them , the very lawes of nature : and by the decalogue , there is in all cases of necessity still a propriety of goods ; the argument in melancthon is firme . the eight commandement is a naturall law , it stands iure divino ; but by the eighth commandement there is established a distinction between mine and thine , & so it concludes strongly , that propriety of things is not by law positive , but by law divine and naturall . moreover if that community of things were a law of nature , it had bin immutable , and al things shold and ought to be common in all times and cases . neither can any man shew , why the eighth commandement being a law of nature , should be subject to be dispensed , with by cases of necessity any more than any other , or al the ten commandements . al the rest stand firme in the body of thē against all necessities whatsoever and therefore this . next , we prove our case out of the word . there is a stealing for need ( saith salomon , ) but if this be so , that need maks all things common , there can bee no stealing for need , sith in cases of necessity , what ever a man takes to supply his need , he takes but his owne , say they . i am sorry then , that any protestant should write and print that in this case , necessity taketh away all reason of sinning . this is but to close with bellarmine , as though now in extreame necessity it were ( alienated ) no longer . the onely objection worth the answering , is from mat. . where we read , that the disciples being an hungred , did pluck and eate the eares of c●rne , and that therefore ( they doing well in it ) it is a lawfull thing to take that which is anothers in case of necessity . the answer is , that this was not done by thē on this ground , because necessity tooke away propriety , but because it was their owne , they tooke by the gift of god , who is the right & chiefe owner of all the creatures in the world. in deut. . . god had given them a warrant so to doe in the land of canaan , and that things were not then made common by necessity it is plaine , by the words which follow in that very text , ( but thou shalt not move a sickle unto thy neighbours standing corn ; which might have been done without offence to god , or wrong to man ; if this were true , which iesuites teach ; that in point of necessity , not onely in respect of one person , but also in respect of ones condition , nothing is any mans , but all things are every mans : for the case may bee , that a man and his family may be cast upon extreame need , that a sickle put in his neighbours corne , will not supply the hunger of him and his , so much as the plucking the eares of corne did stay the stomacks and the hunger of the disciples ; and yet i think that it was never held but as a thing forbidden to the iewes by that law , for a man in never so great necessity to put his sickle in his neighbours corne , and that a iew was rather to famish than so to doe : which shewes the little truth that is in that assertion , that necessity maks things common amongst men . the disciples did it , because they had warrant and leave from god , who was the owner of that corne , and the law of god was on their side . and for our times , i doubt not but it is lawfull for one to pluck an apple , or to take an eare or so , of corne and eate it , not only for ones very need , but for ones delight and content . the equity of that judiciall law of moses , saith somewhat , but my ground is , because a man in such cases hath an implicite and tacite consent ; the owner sometimes is by when we pluck plums and apples or so , and wee never aske him leave though he looke on , and in this case , hee that saith not no , saith yea : and say he be absent , and we know not who is the owner neither : yet i thinke this lawfull , because we have an interpretative consent ; wee have a morall perswasion , that were the owner by , hee would give us leave to pluck an eare , to catch a peare , with heart and good will ; which motion being in the heart of man , doth free him from any theft ; and also wee see it a ( common ) matter : which ordinarinesse of the thing helpes to make this good , that there is in all men a kinde of consent and leave , vertually given to all passengers ; and the like to pluck an eare , an apple , or apples , a plum , a peare , or so : and this is warrant enough if it bee not abused , to save the conscience of a man harmelesse , against that law of god : thou shalt not steale ; here is no stealing , because here is a kinde of consent of the owner , though not actuall , yet vertuall and implicite : and such a tacite consent is enough , whether the fact be done before the owners face , or behind his back . againe , if need did make things so far forth common as might satisfie our need ; then where no need is , we sin if we pluck a peare or so : but wee may lawfully doe it onely for delight , so also were this new divinity right : in case of need , wee might satisfie our soule even against the consent of the owner , he flatly forbidding us ; for in their sense ( who thus teach ) wee take but our owne , all which is false ; wherefore we must rather speake with the truth , and say , that not only for need , but for our very delight in the owners absence ( in case he directly forbid us not ) wee may ( i say ) lawfully pluck an ●are of corne or so , by vertue of a common supposed consent ( intimated in the equity of that law of moses ) which in such cases doth run thorow the veines of all mankinde . lastly , i conceive this matter to bee put past al peradventure , by the very law of god once in force amongst the iewes : commanding the theefe stealing for very need , to make restitution to the forth and fifth , and in a case to the seventh degree ; and if , selling all to his very shirt would not make up the summe , then by law hee was to bee sold and lose his liberty , to make restitution for the principall ( not for the over-plus ) of his theft . now this law of god had gone against sense : if need did dispence with propriety , and give a right and title to so much of ones neighbours substance as would serve to satisfie ones want : for i hope , reason it selfe is flat against it , that a man should be thus bound to make restitution for taking that which ( by their doctrine ) is his owne ; aye , common understanding it selfe at the first sight is against it , that a man , can be said to steale his owne , can stand bound by gods law , thus to restore his owne : and therefore to returne home again , i conclude and say , that our main point doth stand free and firme , viz. that albeit in case of need ( as of some orphans ) a man take use , yet hee is to make restitution : sith usury in the law of god & of conscience , carries a false finger : need is no salve , it onely excuseth á tanto , neither can the iesuits or any else make any sound proofe to the contrary . finis . notes, typically marginal, from the original text notes for div a -e a sam. . . b mat. . . prius actionem posuit mox doctrinam . chrysost . hem. . ad pop. antioch . c luke . . d tim. . iam. . . e mat. . . f isa . . . g iohn . . h luke . ▪ i luke ▪ . k iob . . pet. . . l tim. . . m iob. . . n vers . . o luke . . . * iam. . . p matth. . . * luke . . q heb. . . r cor. . . ſ ephes . . . t cor ▪ ▪ . u ephes . . . * ephes . ● . . x prov. ● . . y cor. . . z rom. . . a ioh. . notes for div a -e cedren . pet. . . rom. . . domine , quis vadet l●●ueos isto ●●nultos 〈◊〉 videat istos , & 〈◊〉 vid● iistos , nis● 〈◊〉 illuminaveris ●●mine 〈◊〉 ipse enim pater ten●●●●rum 〈◊〉 queo● sous abscondit . soliloq . cap. . which goeth under augustines name , tome . notes for div a -e diaboli hoc opus est ut faciat ●●ultos potius & corpus , & d●um , & proximum , quam corruptum animum accusare , ne scîli●cet , inventa peccandi cousa a malorum radice liberentur . chrys . in cor. . hom. . roff : art . . contra. luth. sandf . de dese : l. . sect. . iude v. . vid. scot. collat. . censur . remonst : in ca. . becan . sum. part . . c. . q. . concl . . aquin . . . q. , art . . bradward . sum. contr . pelag. l. . c. . a phil. . . pet. . . rom. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non friglde repugnat . pro. . ▪ zu●res opuse . . l. . c. . ●●m . . vvard . grat. discrim . summ. part . tract . . cap. . q. . & . psal . . ● a voluntate adae . in sent . lib. . dist . . . . q. . in resoint , psal . . . aliquid dicitur voluntarium quia estab aliquo potente prohibere , non tamen prohibente , hic primus motus dicitur esse voluntarius . bonav . l. . d. . dub. . semper in tentatione carnis est aliquis consensus . durand . li. . dist . . q. . num. . scot. l . di● . sect. ad. arg . absolute nullus vitiose agit , nisi ex deliberatione — intelligere enim propter quod agit est deliberare , quasi imperceptibiliter deliberat propter promtitudinem in syllogizando practice . moulin . anat . armin. ca. . vvotton on ioh. pag. . can. relict . part . . that which iames here cals lust , paul rom. . . names it sin , sin taking occasion by that commandement . praeelectio videtur esse maxime propria virtutis : & iudicare mores magis , quam actiones , arist . eth. l. . c. . the affirmative of the tenth commandement is such a contentation with our owne estate , as not to desire ought of our neighbours ; no not for our mony without his free consent : to love our neighbour for degree fully as ones selfe , vid. sum. of divin . published by mr. downam . lib. . c. . hic ( id est precepto . ) non prohibetur ancilla pro usu concubinae & usu voluntatis , quia sic prohibetur prohibitione qua prohibetur concupiscentia carnis , sed quantum ad servilem actum , & usum utilitatis , azmand de bello visu tract . . cap. . vid. bonav . in . sent. . dub. . inimicos ulcisci potius quam illis reconciliari honestum censetur , arist . rhet-lib . . cap. . homo saepe non potest apprehendere ver itatem quia illa sequitur quibus est assuetus educa ti enim in scriptis quae inter ipsos magni fiunt . sic ut prae a more illarum opinionum quibus quispiam innutritus est , ab illis dimoveri nequeat . rabbi maimon : more nevochim . part . ▪ ca. . act. . . phil. . . confer . c. . dia . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . inest peccatum cum delectatis : regnat si consenseris , august . in psal . . iam. . gen. . . pro. . . . . pro. . audaciam existimo de bono divini precepti disputare , nec quia bonum est , auscultare debemus , sed quia deus praec epit , ter●●l de poenit . aug. tract . . in ioan. evang. deus neminem tentat secundum eam teutationem quae decipit . deus neminem tentat formaliter loquendo , tentatione ad peccandum . caiet . in iacob . . vid twisse vindic : grat. l. . criminat . . digress . . cap. . ioh . . pis● : & ma●don : in lo●cum . heb. . ▪ tile● . de malis angelis . th. , & de pro. . bonav . lib. . dist . . part . . per. totum . act. . . kin. . . calvin . instit . l. . c. ▪ sect. . diabolum potentem ad homines sibi subdendos & in captivitate retinendos non virtus ejus facit , sed humana peccata . mat. . ▪ august . in psal . . rom. . . r●m . . . all c●●e used . mat. . . peccatum non infunditur de novo , sed elicitur & educitur de potentia peccati originalis . rom. . . aquin. . . q. . a. . scot. . sentent . d. . q. . ier. . . chro. . . mat. . thes . . exod. . the new king said , come , let us deale wisely . yet every oppressor is a soole , pro. . ● ▪ isa . . . gal. . . cor. . . ioh. . . non ait sine me de●iclius potestis facers : sed ait , sine me nihil potestis facere . concil . milevit . cap. . luk. . . cor. . . a chron. c. . b chron. c. . c mat. . . d mat. . , . eph. . . all sins are in a sense against nature , as nature was and should be : these are so called because they are against natures law , as nature is . vid. aquin. in rom. . rom. . . vid. sclater on rom. p. , . ames theolog ▪ l. . c. ▪ sect. . this law of nature tho it bee good in it selfe , yet in us it is no part of our regeneration , nor of our new man. vid. twisse vindie . ● lib. . errat . sect. . vid. scla . o● rom. . v. gen. . . ps . , . . contr. collator : c. . sclat . of tythes pag. , , , . morton appeale l. c. . sect. . sclat . of tythes p. , , , . feild appendix part . sc. . p. ▪ vid. harris serm. on the covenant . pa. . rom. . . deu. . the price of a dog , id est of a buggerer . iun. & deodare in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phocil . psa . . . ioh. . . homo homini lupus . king. . lev. the morall law was indeed given immediately to moses : but moses stood as a common father , and was then and there every man representative . maiemonid in more nevochim , part . c. . adrian the emperour canonized antinous his catamite for a god spartian . in adrcano iulian : in caesaribus . tertu . apol. c. . the like did alexander for his boy ephestion . iustin hist . l. . alii morbosi vel ex consuetudine quem-ad modum pilorum evulsiones , & ungnium esus , praeterea vero carbonum & terrae . adhaec autem libidin●sorum concubitus cum ma●ibus : aliis enim quidem natura , aliis vero ex consuetudine contingunt utii qui assueti fuerint a pueris . arist . eth. l. . c. . gen. . . . v. . non solum jure sed natura fiet . quod dicit mutaverunt naturalem usum ad habentes illum spectat chrys . in loc . cor. . . rom. . non dicit quoniam , a maverunt aut de●ideraunt sed exarserunt chrys . in loc . sueton in neron . c. . bonav●l . . d. . a. . q. ● . et . . aq●in . in rom. . lect. . dicuntur passiones , secundum quod proprie passio dicitur , ex eo quod aliud trahi●ur extra ordinem suae naturae , puta cum aqua cale●it , aut cum homo infirmatur . a ro. . . heb. . . sclat in rom. . . aquin. in rom. lect. dicitur reprobus sensus , quo aliquis reprobandum judicium habet de agendis , secundum illud , tim. . homines mente corrupti , reprobi circa fidem , cajetan . in loc. cor. . . . vid. rittez . in salvian . pag. . artic. . contra. l●ther quast . . in exod. . cajetan . jentac . , q. . de lib. arbit . medin . l. . de recta in deum fide c. by dried . de captiv . cap. . vid. valcut . to. . dis . . q. . punct . . . . q. . art . ad . ezek. . . on gal. v. . . gen. . . mar. . . gal. . . gen. . iam. . . deu. . . tim. . . august . in psa . . caput omnium peccatorum superbia . aug. tract . . in ioan. evang. de civit. dei. lib. . cap. . lib. . in iulian . c , . a val. mar. l. . . lev. l. b alexan. vid plut. in alex. ps . . . phil. . . vere existimemus aliquid occultum esse posse in alio quo no bis superior sit . aug. . quaest . q. tentari & in tentationem non inferri non est malum imo etiam bonum est , hoc enim est probari . aug. l. . de bono persev : c. . non nobis exped it esse sine tentationibus , necro gemus deum ut non tentemur , sed ut non inducamur in tentationem . aug in psa . . greeneham . cor. . . . . tim. . . flye these things . tim. . . flye also youthfull lusts . libidinem fugiendo superare . vid. aug. de honestate mulierum ▪ eph. . . iam. . . pet. . . vvhen satan seeth his threatnings to be feared , then he terrifies more and more , such as are terrified already luth. on gal. eph. . . eph. . . in christo tu tentaberis — si in illo nos tenati sumus , in illo nos diabolum superamus , aug. in . psa . . christus diabolum vicit & pro te vicit , & tibi vicit , & in te vicit . aug. in psa . . rev. . . mat. . . ioh. . . exo. . . ver . . v . deus iratus dioere videtur tu & populus tuus , — alioquin dixisset tu & populus meus . aug. quest . . super exod. tom. . psa . . . vid. aug. in loc. phi. . lu. . ro. . . mat. . . aug. in psa . . iam. . . rom. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . chro. . iohn . ● . . eph. . . the weapons of our warfare are not carnall , but mighty , how ? through god. cor. . . iam. . . mat. . . eph. . . sith wee have this in us , that if we did know them we would aske them and doe , do our diligenc to know them . eph. . . pet. . . iam. . resist the divell and he will flee ● not onely run , but flye . eph. . . iud. . . rom. . . delectationes carnales nobis illicite multa suggerent , quibus non consentimus sed tamen non consentiendo contendimus , aug. in psa . . so. isa . ▪ . prayer is in the hebr● . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est a charme . psa . . . praesumptuosus peccat , non aestimando nimis misericordiam dei : sed contemnendo justitiam ejus . aquin. . q. . a. ad . . scot. l. . d. . qua●tum ad aeternam , &c. . factus est omnium reus , &c. sic martyr loc . com : part . c. . sect. . . dispositive , nam ut ais , &c. vid. rog : treat . . c. . greg. mor●lw l. . c. . eph. . . the spirit of a thing is the quintessence of it . marbury thus , the spirit that is the imagination of our minde . rep. p. . pet. . . and this was the last act that david did before hee tooke his bed . sam. . ● kin. . ● . sam. . . tim. . heb . . ps . . . ps . . . heb. . psa . . . . psa . . . ps . . ps . ▪ . ioh. . . ps . . . . . ps . . . . ps . ps . . . ps . . . rom. . . rom. . gal. . . heb. . . mat. . . medieus quando aegritudine , &c. aug. in tract . . in evang. ioan. a zeph. . isa . . vid. calv. in zeph. . b vid. leges sumptuarias . compta & ornata ista co njugum vita nihil differt a tragaedorum in scena versantium ornatu , sic. arist . o●con . l. . c. . cas . thesau . de con . l. . c. . aug. contra iulian. l. . c. . field . l. . c. . nec haec quae pa●●ris mala , &c. aug. in psa . . damnati blasphemant deum & in hoc peccant . aquin. . . q. . . . aquin. . . q. . . . & supplem . . . a. . de ratione poenae , &c. aquin. . . q. . a. . ad . . . m. can. loc. l. c. . p. . edit , colo● . rom. aug. con . iulian . l. . c. . for this same purpose have i raised thee up that i might shew my power in thee . rom. . . ioh. . chro. . . mat. . cor. . . c. quid proposuisti . . qu. . ambros . in . luc. necessitas illius crimen tuum . cor. . mat. . . deus utitur satana , &c. vasq . . d c. . . . ibid. d. . c. . n. . & . c. . n. . can loc. l. . c. . ad arg. . mark. . ego adolescens petieram , &c. conf. lib. . c. . rom. . tentationi carnis nunquam , &c. durand . l. . d. . q. . . rogers trea. . c. rule . . ioh. . , . perk. cas . cons . l. a. c. bonav . l. . d. . a. . q. . ad arg . & . d. . q. . vid aug. de civ . dei. l. . c. . . phi. . . rom. . . iam. . . iam. . . tim. . on gal. psa . . cor. . . mat. . . eph. . . cor. . gladius dicitur sermo divinus , &c chrys . in mat. hom. . cor. . heb. . ● . ideo iesus omnes has tentationes , &c. cajetan . in mat. . & ia●ic● . in l●c. cor. . on gal. vvier . de praestig . daemon . l. . c. phi. . . heb. . , . omnis morbus animae habet in scripturis medicamentum suum , aug. in psa . . ioh. . de verb. isaiae , vidi dominum . hom. . gen. . . gen. . . parae . in gen. . . heb. . . ch. . . the way to have our secrets kept , is not to keepe them but to reveale them . vid. hook. on act. . p. . pro. . . scot. sent. l. . d. . q. . aug. conf. l. . c. . ambro. serm. . in psa . . sozom hist . l. . c. . ad seipsos adhibent medici ; aegroti medicos alios . arist . polpit l. . c. . pro. . epistola non ●rubescit . cic. epist . l. . ep . . lucceio . percuncta ●orem fugito , nam garrulus idem est . mor. lib. . epist pro. . greeneham . cartw. in iam. . v. gal. . . iam. . . heb. . chrys . in gen . hom . . rain . apol. thes . sect. . pro. greeneham . rom. . cor. . . sicut hi qui habent inclusam , &c. orig. in ps . . & . hier. in eccl. c. . perk. estate of a christian sect. . pige at sane peccare rursus , &c. tertull. de poenit . c. . ge. . . perk. conflict of satan with a strong christian . vid perk. cas . consc . lib. . c. . sect. pag. . latinae edit . prin. perpet . p. . . vitia ferina . forma dat nomen & esse . vid. can. relict part . . durand . l. . d. . q. . n. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. . scot. . sent d. . q. r. sect. dicitur communiter . luk. . . iude v. . iam. . . praefat. tom. . german . mar. . . cor. . . he. . tortured , not accepting deliverance . cor. . . chrys . de poenit . hom . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. bud. in comment . nihil sic probat spiritualem virum , &c. aug. in gal. . rom. . . multi homines cum a somno , &c. aug. in gal. . gal. . . habeat aliquis sanum olfactum animae sentit quomodo puteant peccata . aug. in psa . . . luk. . . philem. ferus . in iob. . serm . lib. . d. . q. . paat . . q. . art . . notes for div a -e part ii. gen. . . frangere dum met●it , &c. mar. apoph . . tim. . . greeneham . arist . eth. l. . c. . cum quisque legem viribus suis , &c. aug. expos . proposit . ex epist . ad rom. cor. . . aug. in . psa . . cor . gal. . animus qui multorum scelerum sibi conscius est , &c. chrys . in cor. . hom . c. . v. . perk. of imaginat . cap. . calvin . inst . l. . c. . sect. . clem. alex. in protreptico . dici frequenter audimns o deus . cyprian . de idol . vanit . molin . d● cognit . dei. p. . psa . . . tit. . . pet. . . tim. . mala & impia corsuetudo , &c. cie . de nat. deor. l. . iob. . . mal. . . deus optimus , maximus ; optimus , is before maximus . vid. molin . de cognit . dei. p. . tim. . . act. . quo in loco a facinore abhorrebit , &c. arist . rhet. l. . c. . esta bonus miles , &c. iuven. sat. tim. . . lev. . tim. . . eccl. . . sam. . . ier. . . sam. . , . psa . . . ier. . . pro. . ezek. . abbots ans . to bishop . c. . sect. . p. . bonav . l. . d. . a. . q. . resol . fractio voti est quaedam infidelitatis species . aquin. . . q. . . c. ps . . . ps . . . aquin. . q. . on gal. greentham on psa . . v. . quod licet ingratum est &c. ovid amor. lib. . vid. aquin. . . q. . a. ad . becan . sum. tom . . tract . . c. . q. . sect. . gen. . , , . gen. . gen. . gen. . gen. . gen. . . non sitis p●gri ad vovendum : &c. aug. in psa . . ps . . . luk. . . ma. . . isa . . . respicere nihilo facilius est , &c. arist . polit. l. . c. . kin. . . . . eph. . . so rom. . paul saith , not that the gospell , but that the worke● of the law is written in our heart . tim. . . mat. . . cor. . . . mat. . . cor. . . cor. . . pro. . ▪ mat. . ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . . mat. . . mar. . . ioh. . . ioh. . ▪ spirituall sins are not so base , as carnall sins : . because they are not so common to us with beasts . . because they do not so take away the naturall use of reason . aquin. . . q. . a. . ad . . m & q . a. . . gen. . . arist . rhet. . c. . aqui. . . q. . a. . gen. . . luk. . ps . . . aquin. . . q. . ● . . ad ult . furem odio habet & sycophantam quisque arist . rhet. . c. . luk. . . eph. . . luk. . sa. . . ps . , , . the cure in repentance ▪ quis homicida desperetsi in spem redditus est , &c. aug. tract . . in ioan. evan. ioh. . . mat. . , . ioh. . . mat. . ex. . mat. . . ps . . eph. . , . cor. . rom. . king. . givitas eum qui se ipsum necaverit mulctat . &c. arist . eth. l. . c. . inter pontem & fontem miserecordia domini . cupidi●as si solum dixerit , &c. arist . eth. l. . c. . so ioh. . . taken in adultery in the very act . the word translated act is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est , in the theft , perhaps to intimate the great theft which is in adultery . mat. . pet. . pet. . vt merere , alvum leva . re , liberis operam dare . vid. cic. offic. l. . pro. . . . . . pet. . . pro. . . pro. . . thes . . . pet. . aeschines temar . chum a concione arcendum , &c. vid. navar. manual . c. n. . so paul , cor. . . aggravates fornication for that it is against our owne body . vid. erasm . paraph. in cor. . . vid. gen. ver . . quisquis affectus illos frenare non potest , &c. lact. l. . c. . lev. . . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil . praeceperunt nobis sapientes nostri , &c. maiemon . more nevoch . par . . cap. . lev. . so iudg. . . they would rather do wickednesse on the man , than commit folly with the old mans daughter , a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil . arist . in pol lib. . c. . & euseb . de prepar . evan . l. . athaen . l. erat justa quaedam retributio his qui naturae subverterant leges , &c. chrys . ser. de adam . sadomitis . see the phrase luk. . . it rained , fire and brimstone , ( not water . ) grandis peccatorum clamor est , &c salvian . de guber . dei l. . miserecordia mea suadet ut parcam , &c. salvian . ib. o fuge te tenerae pue●orum credere turbae : nam causam justi , semper amo ris habent . tibull : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quae qua●ti sint criminis , &c. salvian de guber . dei. l. . cor. . . luk. . . in the daies of noah , saith the text , they did eate , they drank . &c. but ver . . we read , that in the daies of lot they did eate , they dranke , &c. it is not ●aid ( they maried ) in lots dayes . lev. . lev. . lev. . deu. . kin. . . kin. . ● . eph. . . ser. ne desperamus si in bene operando tardi sumus . et hom. . m. thess . . ier. . . ezek. . zach. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. . isa . . . isay . vnderstand all this of a conscience sanctified . so paul stiles them , cor. . . dow● . vvarf . p. . l. . c. . sect. . gal. . . cor. . in thes . c. . hom. . & in gen. . hom. . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil turpe habitum erat , &c. alex. geneal . l. . c. . philo. de vit . contemt . aug. de civ . dei. l. . c. . chrys . hom . in mat. neceph . in vit . chrys . durant . de rit . eccl. l. . c. . regius orat. christ l. . c. . chrys . in coloss . . hom. . viduis , cor. . . sic vocat muli●res nuptas , &c. parae , in cor. , , . tim. . . tim. . . v. . si qui impediti sunt ex nuptiis . &c. chrys . in hebr. hom. . cor. . cap. et● clerici extra de judiciis , &c. iac. cujacius reprehendit in recit . posthumus ad . c. . 〈◊〉 clerici . neh. . . iudg. . aliquid est dandum adolescentibus . object . sol. one act doth not ever denominate . pet. . , . eccl. . . pro. . . cor. . . pet. . . gen. . modestie keepes the key of chastitie . quod unum habebant in malis bonum , perdunt peccandi verecundiam . senec. de vit . beata , cap. . peribit ille cui periit pudor . plau. in bacch . erubuit salv●res , terent . moderator cupiditatis est pudor . cic. de fin. l. . * tim. . pro. . . ver. . heb. . . pro. . . gen. . tim. . pro. . . iob . ● . iob . . arist . de a●im . l. . c. . turpe est cum aetate senueris , & defluxeris , libidinem tamen minime consenuisse . na● . orat . . p. . edit . ●aris . turpe sen●lis amor . petrarch . epist . l. . epist . . in carmin . de rebus suis & de calamit ani●● suae . sam. . kin. . , neh. . . gen. . . gen. . w to venture on the occasion shewes there is in the heart an implicite consent to the sin , tho for the present we seem to feele the contrary . iob . . ioh. . . thes . . . biblida quid refer●● ? ovid. de arte. eph. . . pro. . * cor. . . mat. . . gen. . iud. v. mat. . . opus imperf . in c. . mat. hom. . pro. . . pro. . . notes for div a -e vulg. & vatabl . vsura geneva . burdens , their note is , you presse them with usury . deodate . gravezze his note is le usure . exod. . thou shalt not bee to him as an vsurer heb. iam. . . quid dicam de usuris quas etiam ipsae leges & judices reddi jubent . august . ep . . decret . caus . . q. . c. . iob. . . iosh . . . , if i have received any bribe , i will restore it , sam. . . arist . eth. l. . c. . neither is there any one place giving leave to a iew , to hire his money out to a rich foe , only to ( the stranger . ) luk. . . neque enim tu eris obnoxius , quae pater quesivit iniquo forte compendio : e●si enim quae habes ex rapina collecta sunt , non tu tamen ca rapuisti . chrys in tom. cap. . hom. . e. contra navarr . manual . c. . n. . & seq . vid. greg. de val. tom . dis . . q. p●n . . iure divino omnia sunt communia : &c. aquin. q . a. . lumb . sent. . d. . ferenda est magis omnis necessitas quam perpetranda est aliqua iniquitas , tamen aliud est de necessitate peccare aliliud in abundantia ▪ pauper men dicus fur●um facit , ex ●macie pro●essit iniqui●as . aug. in psa . . porsitan quispiam ●ixerit , non●●e igitur sa●iens , &c. offic. lib. . colloq . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antiochus seleuci filius , contrahendis incestis cum noverca nuptiis egra vissimo evásit morbo . appian : de bell ▪ syriac plut : vita demetr . quaest . a paulo ebero propos . georgio mullero an . vid. sclat . in thess . c. . v. . pro. . . and the law did count it to be done for need , though a man were able to make fourefold restitution . ames de consc : l. . c. . sect. . de matrim . lib. . c. . exod. . . sam. . pr. . , . deodate annotat. on pro. . , . ainsw . on exod. . . a short appendix to a late treatise concerning abatement of usury by the same author. culpeper, thomas, sir, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing c estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a short appendix to a late treatise concerning abatement of usury by the same author. culpeper, thomas, sir, - . p. printed by tho. leach for christopher wilkinson ..., london : . attributed to thomas culpeper the younger by wing and nuc pre- imprints. imperfect: pages stained and torn. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -- england. interest -- england. - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - mona logarbo sampled and proofread - mona logarbo text and markup reviewed and edited - pfs batch review (qc) and xml conversion a short appendix to a late treatise concerning abatement of usury . by the same author . london , printed by tho. leach , for christoper wilkinson , at the black-boy over against st. dunstans church in fleetstreet . . a short appendix to a late treatise &c. since the publishing of my late treatise concerning usury , i have met with some objections , commonly urged with great vehemency , which ( though in themselves frivolous enough , yet that nothing may remain unanswered ) i shall briefly examine . . we are all charged with ingratitude to god , and murmuring at his goodness , in sending us such cheapness as we now enjoy ; . the people of england in general are taxed of incorrigible sloath : . the gentry in particular are branded for dissoluteness : betwixt these three , the usurer endeavours to shift all blame from himself , by laying it upon other shoulders . for the first of these , viz. our ingatitude to god , &c. surely we cannot thankfully enough acknowledge gods compassion towards us , in affording us cheapness at this season , it being the only hopeful sign we have left , that , he intends not , now , our destruction ; for if , to the calamities of war , pestilence , and fire , his justice had likewise added that of extreme dearth , how could we have supported it ? nevertheless it may concern us to enquire out the natural cause of our present cheapness ; for , if upon serious scrutiny it appear , we cannot impute it to the greatness of our late crops , but rather to the deadness of forein markets , being cloyed by others who had greater crops than we , and there ore undersel us ; we may have cause to apprehend ▪ that our present cheapness is almost a certain presage of future dearth : for surely , that our crops begin to fail , it is only because we cannot afford our lands their ordinary improvements , being discouraged both by unprofitable vent , and the high rate of our stock , which likewise forces us to sell at any price : now the progress of this decay will soon disable even our ordinary tillage : and meeting with the disasters incident to husbandry , may unawares expose us to extreme scarcity , when money , perhaps , will be as scarce as bread. the prices of grain and fodder , one year with another , are certainly better now , then they were thirty or forty years since ; yet our titheries , ( the model of our yearly growth ) generally decline in value ; and whence can this come , but from the impoverishment of our farms and farmours ? who , it seems are not able to manure their land , nor yet forbear the market ; since neither will answer interest , with the inconveniencys attending it , which are such ; that many farmours already can scarce afford to kill the moles and level the mole-hills in our best meadows . for the second , viz. the incorigible sloath of our people , i should unwillingly grant , that englishmen are not naturally more active and fit for labour than hollanders ; i suppose they have formerly given better proof of themselves in most occasions : but , alas , their encouragements are not equal ; the one sure , that he works for himself , the other almost as sure , that he works for his creditor : the labourer in the netherlands by steady employment , still hoping to grow rich , however forced to work and fare hard , because provisions are always dear ; in england ( betwixt dispair of thriving , and easiness of subsisting ) for the present wastful , careless of the future . for the third , viz. the dissoluteness of our gentry : methinks , it argues smal ingenuity in 〈…〉 first to oppress , and then reproach g 〈…〉 doth : let me therefore make their apology . of gentlemen , some have considerable estates , others have little : for such as have little , it will not i doubt , be easy , now a days , to find any employments , but derogatory in peace , or mercenary in war. object . but should they not betake themselves to one of the three faculties ? answ. . their friends , many of them are not able ; . themselves , some are not capable : . our professions , i fear are already full , even to overflowing : and if all must be divines , lawyers , or physitians , where are the patients , clyants , and cures ? of such as have estates , some are free from debt , others incumbred ; for the latter , i dare boldly say , that in many of their extravagancies , frailty is only accessory , usury is the principal . for the former , i would ask any sober man , how gentlemen , not naturally studious , ( as many sure are not ) shall spend their time : if they fall to husbandry , they are by many upbraided with rusticity , by more with imprudence , and perhaps both not altogether without cause ; for why should gentlemen usurp the farmours calling , or hope to thrive themselves , where tenants cannot . object . but might they not turn merchants ? answ. alas ! therein is our cheifest bane ; our trade is now most hazardous , and with all intricate ; for our own growth is certainly become a drugg , and little to be gotten by the sale of it , being undersold by three per cent ; even superfluity , though of better vent , will oft-times scarce answer charges , without stealing the duties , which are considerable in the price : so as gentlemen of estate being , in effect , excluded from all hope of profiting themselves by their industry , ( if they be not bookish ) sleep is , for ought i see , their cheapest employment , and company their manliest diversion . but were our estates by low interest rendred improvable , to the advantage both of our selves and the common-wealth , truly , he deserved not land , that wanted convenient businesse ; nor could he be excused from lachesse , that found not out , at worst , a comfortable provision . again , were trade , by abateing the rate of its stock , made generally gainfull , it would likewise soon grow transparent , so as we needed not dispair , without long apprentiship to comprehend it ; since , in holland , women , nay children now trade securely and profitably ; and then what should hinder ; but that all might be either principals or factors ? till improving of land be cheaper than purchasing , industry more beneficial than usury : till merchandising cease to be mysterious , and become familiar to us . we must never look to flourish . finis . a short and priuate discourse betweene mr. bolton and one m.s. concerning vsury. published by e.b. by mr. boltons owne coppy bolton, robert, - . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a stc estc s this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) a short and priuate discourse betweene mr. bolton and one m.s. concerning vsury. published by e.b. by mr. boltons owne coppy bolton, robert, - . bagshaw, edward, d. . [ ], , [ ] p. printed by george miller dwelling in blacke-friers, london : . e.b. = edward bagshaw. running title reads: a discourse betweene m. bolton and m.s. concerning vsury. the last leaf is blank. reproduction of the original in the cambridge university library. created by converting tcp files to tei p using tcp tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between and available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the , texts created during phase of the project have been released into the public domain as of january . anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. % (or pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf- unicode or text strings within braces); or lossless xml (tei p , characters represented either as utf- unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -- religious aspects -- early works to . - tcp assigned for keying and markup - apex covantage keyed and coded from proquest page images - judith siefring sampled and proofread - judith siefring text and markup reviewed and edited - pfs batch review (qc) and xml conversion a short and private discourse betweene mr. bolton and one m. s. concerning usury . published by e. b. by mr. boltons owne coppy . devt. . . thou shalt not lend upon vsury to thy brother . london , printed by george miller dwelling in blacke-friers , . to the reader . love ( saith the wisest of men ) is as strong as death , the importuning whereof hath made me breake open those bars and once more awaken the spirit of m. bolton , by exposing to publicke view these papers of his , written with his owne hand , for the convincing of the world of that profitable and wealthy sinne of vsury ; wherein though he and others have bestowed much paines : yet so sweet is the gainefullnesse of that craft , as that it will never receive a finall conviction till the generall judgement . this small tract was written to one m. s. a man of no great note , and of lesse learning , occasioned upon a quarrell 〈◊〉 tooke at a sermon of his preached against usury , which afterward brake forth into a set battell , though it prooved impar congressus to m. s. who by challenging m. bolton , thrust himselfe upon the greatest infelicity of warre , as first to bee disarmed , and afterward to bee kill'd in the field with his owne weapons . the gaine that m. s. made by that silver shrine , whetted his invention to maintaine by humane argument , what hee was loath to part with by divine commandement . had this author lived , it was his purpose to have made this little tract of vsury a compleate treatise , by stating the question , by distinguishing it from other contracts and bargaines that are common amongst men ( which though they equall that other contract by vsury in point of gaine , yet doe not participate with it in point of crime ) by handling the many cases of conscience touching the point of restitution , wherein i know hee was acquainted with many rare experimen●s . but death which determined his daies , put an end to this labour . so that i now present it to the reader as i finde it in his owne coppy without addition or alteration , which can hardly bee done to any thing of his without wrong to the worke. neither should i ( had it beene feosable ) have given way unto it . for i had rather put any imperfect worke of his upon the charity of the world , which it usually affoords to such interceptions by death , then abuse it , or the trust reposed in me , by publishing under his name any counterfeit stuffe . in this little worke i desire to put the reader in minde of one or two things remarkable in this author . the earnest indignation of his spirit against any manner of sinne , especially grosse sinne as this of vsury . and then his sweet melting and compassionate heart in freeing men from it , which if all other instances which might be given of him in this kind should be lost and perish . this one passage of his written in the last worke that ever he put out , and uttered a little before his death would make it good . for having in that booke proposed twenty considerations to keepe men from sinne ( the best that ever i read ) he thus in conclusion breaths out his affectionate spirit , page . now my most thirsty desire and earnest entreaty is , that every one into whose hands by gods providence this booke of mine shall fall , after the perusall of them , would pause a while upon purpose that he may more solemnely vow and resolve , that ever hereafter when he shall be set upon and assaulted by allurement unto any sinne , he will first have recourse unto these twenty considerations i have here recommended to him to helpe in such cases , and with a punctuall seriousnesse let them sinke into his heart before he proceed and pollute himselfe . i could bee content , if it were pleasing unto god , that these lines which thou now readest were writ with the warmest blood in my heart , to represent unto thine eye the deare affectionatenesse of my soule for thy spirituall and eternall good , so that thou wouldest be throughly perswaded , and now before thou passe any further sincerely promise so to doe . so that i may as truly say of him as was once said of anselme , nihil in mundo quantum peccare timebat , hee feared nothing in the world so much as sinne . compare these times and the want of such a man in them , and then count how invaluable his losse is . for so highly was he esteemed in that countrey where he bestowed his ministeriall paines , that many of his hearers who beheld his white haires could point at him , and say with that famous leontius , that when that snow melted there would bee a flood : and so it prooved ; for i dare boldly write it , there was not a minister in norhampton-shire that ever lived there more desired , or dyed more lamented . i will looke no further into his quiet grave , i onely desire my reader kindely to accept of this worke for the authors sake who meant it much better . and for my sake who meerely for the readers good have undergone the paines to present it as it is . this is but iustice and all the reward i looke for , middle temple may . . edvvard bagshavve . a short and private discourse betweene mr. bolton and one m.s. concerning usury . it seemes m. s. saint austin is in some request with you ; for you place him in the front of your treatise , which you might easily have contrived into a few lines , telling us : so saith iewell , perkins , &c. in such a booke , such a page : but will you stand to that ancient fathers authority in your point of usury ? heare him i pray you : in psal. . nolo sit is faeneratores , & ideò nolo , quia deus non vult . i would not have you to bee usurers , and therefore i would not have you to be so , because god would not have you to be so . a little after : vnde apparet deum hoc nolle ? dictum est alio loco . qui pecuniam suam non dedit ad vsuram . et quam detestabile sit , & quam odiosum , quam execrandum , puto quia & ipsi faeneratores noverunt . how appeares it , that god would not have you to be usurers ? it is said in another place . hee that putteth not his money to vsury . how detestable a thing it is , to give money upon usury , how odious , how execrable , i suppose , the usurers themselves are not ignorant . and upon psal. . audent etiam faeneratores dicere non habeo aliud unde vivam . hoc mihi & latro diceret , deprehensus in fa●ce , &c. — hoc mihi & leno diceret emens puellas ad prostitutionem , &c. the usurers also , saith saint austin , dare say , they have not whereupon els to live : so ( saith he ) may the robbers say , taken in the theeves haunt , &c. — so may the bawde say , who buyeth young women for prostitution , &c. or will you stand to the judgement of those worthy men , ( for so you call them at the bottome of your first page ) which saint austin produced against iulian ? heare them also . saint basil : in psal. . an ignoras , inquit , quòd major tibi peccatorum exurgat acervus , quam sit accessus opum , quem ex usuris venaris ? knowest thou not , that a greater heape of sinnes growes upon thee , then is the accession of riches , which thou hunts after by usury . saint gregory hom . in ecclesiast . aiatis , inquit , dixit deus ; crescite & multiplicamini : auri autem faetus , nempe faenus , ex quonam consistit matrimonio ? &c. — hic est ille partus , quem parturit qui dem avaritia , parit autem iniquitas , & obstetricatur inhumanitas . this is that young one ( speaking of usury ) with which covetousnesse travailes ; iniquity brings forth ; and inhumanity playes the mid-wife . saint ambrose , an other of those worthy men , hath detested and discoursed against usury very excellently , and eloquently in a whole booke de tobia : in the . chap. whereof , hee compares the divell and an usurer together . chap. . silicitum est : cur vocabulum refugis ? cur velamen obteris ? si illicitum est : cur incrementum requiris ? if usury be lawfull , why doest thou decline the name ? why puts thou a vaile over it ? if it be unlawfull , why receivest thou any increase ? saint hierom , in psal. . in lege usurae accipi prohibentur . vsura est , plus accipere , quam dare . taking of usury is forbidden in the law. and usury is to take more , then was given . and in ezek. chap. . page . repetens ab his quibus tribuit , ( meaning in the case of usury ) ampliùs quam dederat , vivere non poterit , sed in suo sanguine morietur . chrysost. hom. . in mat. pag. . nihil praesenti usurâ turpius , nihilque crudelius . si quidem hujusmodi faenerator negotiatur discrimina , & uberiores ( ut putat ) quaestus de alterius infaelicitate consequitur , atque insuper quasi pietatis mercedem reposcit , velut metuens ne immisericors fore videatur : cum profectò pretextu miserendi , atque opem ferendi , majorem misero foveam crudelitatis effoderit , speciejuvandi atterens inopem , ac manum porrigendo deijciens : & quasi inportum , ex tempestate suscipiens , sed improviso turbine in multò magis crudele naufragium , velut inter scopulos , ac latentia saxa demergens . i have given you a taste of those worthy men , how worthily , they cut the throate of your usury . i might quote many more of the fathers to the same purpose : but that it is not my purpose , but onely to let you seee how you have wounded your selfe at unawares , by writing those passages out of saint austin . i meane in this respect : as iulian the pelagian became saint austins and their opposite , in point of pelagianisme : so you proove opposite to austin and the same worthies in point of usury . but you have , as you suppose , some late divines on your side . and i will also suppose so for the present : and oppose against them three hundred and eighteene , the learnedest and greatest divines in the whole christian world , congregated at nicaea in the more * pure and primitive times , * in the yeare of our lord . or thereabouts condemning usury , from those words psal. . qui pecuniam suam non dedit ad usuram : hee that putteth not his money out to usury . can. . i could name them every one unto you , and so make a farre larger catalogue then yours . for here are . odds . yours being but . nay in a word ; for any thing i can learne , or know , i may oppose in this point all other councells , that ever mentioned it , fathers , all the learned of former ages , the whole current of the christian world from christ unto our age . none of which have stood for usury , for the space of fifteene hundred yeares after christ . but these , you will say , are humane authorities . and so are yours . yet mark the odds . i oppose to your few supposed patrons of usury of late times , the generall judgement of the church for this fifteene hundred yeares . for the covetousnesse of these times hath made a controversie , which in former ages was never doubted of . * nay , ( i imagine you know who hath made it good ) authority of all sorts , divine , and humane ; ecclesiasticall , and prophane ; naturall , and morall : of all ages , old , new , midling : of all churches , primitive , romane , reformed : of all common-weales , jewish , christian , heathenish : of all lawes , forraine and domesticall . nay m. s. will you heare the words of one of your own men , whom you muster up in your catalogue as one of yours : i meane b. iewell . these are his words : upon thess. chap. . ver . . pag. . but what speake i , saith he , of the ancient fathers of the church ? ( having produced many against vsury ) there was never any religion , nor sect , nor state , nor degree , nor profession of men , but they have disliked it : usury sc. philosophers , greekes , latines , lawyers , divines , catholicks , hereticks : all tongues and nations have ever thought an usurer as dangerous , as a theefe . the very sence of nature prooveth it to be so . if the stones could speake , they would say as much . these are the very words of one , whom you pretend to be on your side . but let us come to the scriptures . and dare you indeed m. s. stand to the triall of that pure and heavenly touchstone ? consider then these places : exod. . . levit. . , . deut. . . psal. . . ezek. . , . and . . pro. . . luke . . now m. s. against these many places condemning vsury ; bring you so much as one , to allow it . you are not able to bring one rightly understood . here is then as great odds in divine , as humane authorities . what will you doe now ? fall to your shifts . in the scriptures , say you , . mention is made of the poore expressely ; and therefore you conceive , and conclude , that if you forbeare the poore , you may be an usurer to the rich. and for this purpose usurers urge exod. . . levit. . . . may you not m. s. as well reason thus from ver . . of the same chap. thou shalt not afflict any widow or fatherlesse childe : here mention is onely made of the widow and fatherlesse : therefore , if these bee forborne , thou maist afflict a married woman , or a childe that hath a father ? may you not by the like reason proove it no sin to rob a rich man : because prov. . . it is said : rob not the poore , because he is poore . then all robbery is not forbidden , but onely that towards the poore , ( may you say ) and therefore we may rob the rich , because he is rich , and may well spare it ? you may clearely see the poorenesse and weakenesse of your collection , by these three absurd paralell inconsequences . moses forbiddeth to oppresse an hired servant , that is poore and needy : deut. . . therefore , if he be rich and wealthy , you may oppresse him. this is usurers logique . see psal. . , . . in other places of scripture , as psal. . . ezek. . , . and chap. . . prov. . . which are as it were commentaries , and expositions of the law , there is no mention of the poore , but vsury is absolutely forbidden without respect of persons . nay to prevent this shift , and to demonstrate this evasion to be very frivolous . in the very text deut. ● . . there is no mention of the poore at all , but the law is delivered in generall termes : thou shalt not lend upon vsury to thy brother . now he is your brother whether he be rich or poore . the partition wall is now taken away , and both jew and gentile , rich and poore are brethren ; and therefore we must exact usury of none , except we would be worse then jewes . our saviour christ luke . . gives this testimony to the very sinners of his time amongst the jewes , that they would lend one unto an other , that they might receive so much , as they lent . and therefore not so much , as the least usury was lawfull towards a brother , whether he were poore or rich . if the scriptures had put such a difference betweene the poore and the rich , as betweene the israelite and cananite : to the rich thou maist ; but to the poore thou shalt not lend upon vsury : then the case were cleare . but deut. . , . god makes opposition , not betweene the poore and the rich : but betweene an israelite and cananite . for by stranger in that place , is meant the hittites , the gergashites , the amorites , the cananites , the perisites , the hivites and jebusites , and no other stranger as may be collected , levit. . . so also doth saint ambrose de tobia , cap. . paulus fagius annot. in cald. paraphras . in deut. . . iun. annot. ibid. expound it . what these the jewes were commanded to destroy , deut. . . and usury was as teeth given them , and allowed by god to eate them up withall : whence that of saint ambrose de tobia , cap. . ab hoc usuram exige , quem non sit crimen occidere . seest thou a man , whom thou maist lawfully kill ? take use of him , but not of thy brother . . in the lawes of usury , and other prohibitions of oppression , expresse mention is made of the poore and helplesse , because . the poore are soonest , and easiest oppressed of the rich ; as the lowest hedge is oftnest stepped over . . it is a more grievous sinne to oppresse the poore . . those onely who have need , have just occasion to borrow . . shall a speciall instance in some one object , which makes the sinne forbidden extreamely hatefull , abridge and restraine the generality of a law ? will the exageration of a sinne in the highest degree make all those actions no sinne , which come not to that degree ? because it is an heinous offence to steale a cow from a poore man , is it not a sinne to steale a sheepe from a rich man , that can spare it full well , and perhaps never misse it ? . nay m. s. will you stand in this exception to the verdict of your owne witnesse in the very point for which you produce him ; i meane of the rarest iewell , that ever the english church enjoyed . these are his words upon thess. chap. . pag. . thus much saith he , i thought expedient to speake of the loathsome , & foule trade of usury — i call god for a record unto my soule , i have not decived you , i have spokē unto you the truth . if i be deceived in this matter , o god thou hast deceived me . thy word is plaine . thou saiest : thou shalt take no vsury . thou saiest , he that taketh increase shall not live . what am i , that i should hide the words of my god , or keepe them backe from the hearing of this people . the learned old fathers taught us , it is no more lawfull to take usury of our brother , then it is to kill our brother , &c. marke the last words . and then looke backe , upon pag. . lin . . where he saith : he is thy brother , whether he be poore , or rich : and then conclude plainely , that the worthiest of your pretended patrons , condemnes usury-taking , either of rich or poore . aspidis morsui similis est pecunia usuraria . qui ab aspide percutitur quasi delectatus vadit in somnum , & sic per suavitatem soporis moritur . he that is bitten by usury , ( saith chrysostome ) is as he , that is stung of a serpent : it lulls him asleepe so sweetly and secretly , that the poore man is undone before he be aware . . if usury finde a man rich , * yet it bringeth with it a paire of canniballs chops , and many cruell teeth , to eate out the very heart of his estate , except he cunningly heale himselfe by some other covetous way , or unconscionable course . hence it is that saint chrysostome compares usury to an aspe , which together with the poyson infufes a delightfull sleepe , but in that sweete insensiblenesse takes away life : so the usurers money refreshes for a time , but by little , and little , sucks out the very life-bloud of a mans estate . and that of saint basil to to those , that objected , that many by the imployment of money borrowed upon usury , grew rich : but i thinke , * moe saith he , have come to the halter . his meaning is , by paying usury they have growne poore , and so fallen a stealing , and at last come to hanging . to speake more fitly to these sinnes : but i thinke moe have prooved bankerupts . and againe , how many of your usurers are free lenders to the poore , except it be in cunning , out of a deepe hypocrisie to colour their usurious cruelty ? . if the law of lending to the poore , without usury , should inferre the lawfullnesse of lending to the rich upon usury : how should gods purpose in those places , for the benefit of the poore have place ? because by this meanes , it would come to passe , that the poore should very hardly , or not borrow at all . for how few would lend to the poore for nothing , when as they might lawfully lend to the rich upon usury . now it were better for the poore , that he might borrow upon usury , then that he might not borrow at all . the scripture , saith the usurer , forbids onely byting vsury : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morsury , which commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere , to bite . there is , thinkes he , a certaine toothlesse , or not byting usury , which is tollerable . . what will not covetousnesse catch at , to nourish its greedy , and cruell humour ? nesheck is the common , and ordinary name whereby all usury is signified in the hebrew tongue . and doth metaphorically intimate , and import the aggravation of the sinne , not a distinction of the kindes of usury . epithets and originals serve more to amplifie and exaggerate , then to distinguish . see t. pag. . hence it is also that usury in the chaldee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chabulia , i. e. perditio , quòd omnes opes perdat & devastet . . the scriptures condemne not onely nesheck , but also tarbith . and that not onely in the comments of the prophets : ezech. . . and . . prov. . . but in the very text of the law it selfe , levit. . . vetarbith . and v. . vbemarbith . nesheck is the ordinary word in the scriptures , to signifie usury . which the holy ghost useth to expound by other two words tarbith and marbith , both derived from the same roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to increase , so that he which exacteth an increase , or gaine above his principall , or requireth more by covenant , then he lent , he taketh tarbith , or marbith , that is usury . which is condemned also , saith that most worthy calvin , ( whom you produce as a patron ) in pentateuchum , pag. . that he may cut off , saith he , such cavills as these : vtrumque nomen conjungit — ac generaliter damnat quamlibet sortis accessionem : he couples both the words together — and generally condemnes any addition , or increase above the principall . for why should tarbith bee added unto nesheck , both in the letter of the law , and the prophets ? it must be added : either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a gradation ; as if not biting usury onely were forbidden , but any increase whatsoever : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by way of exposition , and so of equall latitude with nesheck , onely declaring what god meant by biting usury , namely any increase in that kinde whatsoever . and therefore let not us distinguish these words which the holy ghost confounds , saith a worthy man ; and much lesse upon this frivolous distinction , let us build our practise or hazard the eternall salvation of our foules . for we know who hath said : he that putteth forth to vsury , or taketh increase ; shall he live ? he shall not live , he shall die the death ; and his bloud shall bee upon him. . all usury biteth . money so lent commeth not empty home : but biteth off , knaweth away , and bringeth with it some part of the borrowers wealth , and substance . who if he cannot licke himselfe whole againe , or heale his wound by biting others , ( as commonly they doe ) he findeth and feeleth in the end , that usury hath teeth . biting is individuall , and essentiall both to the name , and nature of usury . it ever bites , and stings one , or other , lesse , or more , either the borrower , or the common-wealth . either like the morning wolfe , it sucks out the life , the bloud , and the marrow of a poore man : or like a mastive it snatches a peece and portion out of the borowers substance : or like a waspe or the dog-flie , it stings him , one way , or other in his estate . all sorts of usury , even from that centesima the hundreth part monethly , which nehemiah complaineth of , which is twelve in the hundred ; unto that semiuncianum foenus ten shillings in an hundred pounds , hath teeth . some more empoisoned , bloudy fangs then other : but all bite . in every tarbith there is a nesheck , 〈◊〉 in every usury . but suppose the borrower sometimes in respect of the event , or by accident , be not so bitten , or damnified : yet the common-wealth , and especially the communalty pay for it . our divines expresse the point thus : if money be lent to spend upon necessaries , there is no question made , but the borrower is sore bitten in paying usury , when he hath spent the principall : if it be lent to lay out for gaine , then must the borrower first be sure of so much cleare gaine , as will pay the use ; which is a reasonable gaine of it selfe : for the usurers of nine , or ten in the hundred doe live richly of that accursed trade : yea many honest tradesmen , will confesse , that if they could with their owne free stock , raise the like gaine , one time with an other , that the usurer doth with his money ; and with the like security of the principall , they would think , they had made a very good market , notwithstanding all their care , and travell . this reasonable gaine then , must first bee raised by the borrower , to pay the usurer ; and over and above , he must exceed this reasonable gaine , to maintaine himselfe , and his servants , because this gaine is none of his. if he doe not exceed then , and that in some proportion , hee hath lost his labour , and shall feele himselfe sore bitten . and if the borrower doe exceed the usurers gaine , to maintaine himselfe ; i demand then who paieth this excessive gaine over and above that reasonable gaine , of ten in the hundred ? who but the common-weale ? not so , saith the usurer ; for the borrower must sell , as the market goeth . it is very true . therefore , say i , if he and his fellowes be not able to raise the market , to their owne price , they shall bee loosers : if they can inhaunce it , ( as they may the more easily , because the number of such borrowers is great , and because the rest desiring to sell as deare as they can , will most willingly joyne with them ) then the common-weale must needs beare the burthen , and especially the poorer sort , who buying all by peece-meale , at the last hand , must bee sore bitten , though they know not by whom . it is incredible , to consider how great the biting and burthen of the common-wealth is in this case . for who doubts , but that many millions of pounds are put out to vsury in this land yearely : partly in money borrowed upon vsury ; partly in wares taken on trust , whether by merchants themselves , or by retailers from them , or by the particular buyers from the retailers : the usury of every million , which are many , after ten in the hundred , being an hundred thousand pounds . of which biting and burthen the common-wealth might be eased , if vsury were abolished . heare your owne man , whom you produce as a patron of vsury , that reverend and worthy iewell : upon thess. . pag. . a merchant taketh up of his neighbour an hundred pounds , and must answer againe an hundred and ten pounds . he bestoweth it all in corne , and buyeth for his hundred pounds , an hundred quarters of corne . he sendeth it to the market , the people have need of it , and buy it . if he sold it for eight groats a bushell , he might make up his hundred pounds , and be a gainer . but unlesse he make up an hundred and ten pounds to discharge his vsury , he must needs be a looser , and undone . but undone he will not be : hee will rather undoe many others . therefore he setteth price at three shillings , and so maketh his money , and paieth the usurer , and saveth himselfe , and is no looser . who then paieth the ten pounds ? who is the looser ? any man may see . the poore people which buy the corne . they finde it and feele it in every morsell they eate . thus , saith he , if the merchant borrower be not hindred by the usurer : yet the people that buyeth his wares are plagued . thus it is no hard matter to finde , that howsoever vsury bee used , it is alwaies dangerous , and beguileth the people , and is therefore the destruction , and overthrow of the common-wealth . . m. dike tells us pag. . how full of subtle and sophisticall wit our hearts are in cunning distinctions for the confusion of our soules . he instanceth in some particulars . . if that pregnant text , saith he , cor. . . be prest against long haire : it is shame for a man , to weare long haire . it will be replyed : it is onely to be understood of such haire , that is as long as womens . . if the negligence of pastours be checkt by that expresse commandement : feede the flocke : that is saith the deceitfull heart : either , by thy selfe , or by another . . i may add a third and a very fit instance . if the usurer be prest with this and other places . his most ordinary answeris : they are to be understood of biting not of toothlesse vsury , &c. but what , as he there intimates , if these , and the like , proove to bee rotten distinctions , and false glosses upon their beds of death , as indeed they are ; what 's then their case ? as they have leaned in their life time upon such broken staves of reed : their confidence in that dreadfull houre will be but as the spiders house . the law of moses concerning vsury is judiciall not morrall ; politicall onely , and proper to the jewish nation ; not perpetuall , and binding all . . . prohibition of biting vsury , usurers will confesse , is morrall , but , it appeares in answer to the second objection ; that , that vsury which is forbidden in the law , is biting , ergo , &c. or thus : that which is unjust and uncharitable is forbidden by the morrall law : but when out of the uncertaine negotiation of the borrower , the lender covenanteth for certaine gaine , and accordingly exacteth his covenanted gaine ; as well out of the borrowers losse , as out of his gaine , which is the practise of the vsurer , ( for in the contract of actuall vsury there is an absolute covenant for certaine gaine , which the borrower , whether he shall gaine or loose is absolutely bound to pay together with the principall ) is unjust and uncharitable , ergo , &c. great and certaine gaine accrewes to the vsurer : sometimes out of little gaine ; sometimes out of no gaine ; sometimes out of losse ; alwaies out of uncertainties ; alwaies out of labour and paines , out of care and cost , out of hazard and perill to the borrower . is this conscionable ? . the law of free lending is morrall , renewed by our saviour , mat. . . deut. . . luke . . therefore the law , which forbiddeth vsury , or lending for gaine , is morrall : for the same law , which commandeth the affirmative , condemneth the negative . . the holy prophets raunge it amongst the greatest abominations , and most hainous transgressions of the morrall law : with lying , backbiting , deceit , wrong , bribery : psal. . with idolatry , oppression , adultery , cruelty , unmercifullnesse to the poore , bloud-shed , and murther : ezek. . with the profanation of holy things , with the abomination of uncleanenesse , with the unnaturall sins of incest , ezek. . so doth the doctrine of our church : verily so many as increase themselves by vsury , by extortion , by perjury , by stealth , by deceits and craft ; they have their goods of the divels gift . homily for the daies of rogation weeke , p. . p. . excep . god permitted the letting out of vsury to the stranger , therefore the prohibition cannot bee morrall : for god is not wont to permit any transgression of the morrall law. rep. nay . sith the same vsury , which is forbidden in the law is permitted towards a stranger , therefore this permission of vsury is prooved to be judiciall , and the prohibition morrall . this permission rather prooves it to be unlawfull in it selfe : for if it were lawfull in it selfe , it should not need to be permitted . the putting away of a mans innocent wife , being a thing simply , and in it selfe evill ; was notwithstanding permitted to the jewes . if by stranger , wee understand stranger at large : i answer thus : as that permission which gave leave to the jewes to put away their innocent wives with a bill of divorcement , doth not disprove the law forbidding adultery to bee morrall , but prooveth it selfe to be judiciall : so permission of vsury towards strangers doth not proove the law forbidding vsury to be morrall ; but it selfe is evidently prooved to bee judiciall . and there may bee reasons also of this tolleration . . the hard-heartednesse , and covetousnesse of the jewes might be such , that if they were not permitted to practise vsury towards strangers , they would exercise it against their brethren . . and the injustice of the gentiles with whom they did traffique , such , as they would be sure to exact vsury of the jewes . therefore , that neither the gentiles , by inequality of negotiation should eate up the jewes , nor yet the jewes should oppresse one another by vsury , it might be , that in these civill respects the lord permitted it towards the gentiles . which tolleration in civill respects might absolve the jewes in the externall court , but not in the court of conscience : no more then the toleration of divorce did dispence with that hardnesse of their hearts before god. but if by stranger be meant onely , the remnant of the cananites , as * saint ambrose , and * saint hierome amongst the ancient : iunius , and tremelius of latter time have expounded it : which i take to be the righter sence : see before pag. . dow. pag. . i answer thus : permission of vsury towards the cananite doth no more proove the law against vsury not to bee morrall , then the allowonce of man-slaughter in warre doth proove the law forbidding murther to be judiciall . for although the law cendemning vsury be never so perpetuall , or morrall ; yet notwithstanding as other commandements of god ; so is it to bee understood with this limitation , and restraint ; namely , unlesse god otherwise appoint . all other theft , as well as vsury , is forbidden in the morrall law , but if god , by speciall warrant allow the israelites to spoile the aegyptians at their departure out of aegypt , they may lawfully doe it . it is a fearefull morrall transgression , for a father to kill his onely sonne : but if the lord bid abraham kill his owne sonne ; hee is authorized to doe it . mortall princes dispense with their lawes , who then dare abridge this royall prerogative in the mighty lord of heaven and earth ? whose holy will is the rule of justice . god appointed his people to destroy the cananites , numb . . . and it was fittest by litle and litle . see exod. . , . deut. . . vsury therefore was a fit consumption so to eate them out . whereupon saith s. ambrose . ab hoc usuram exige , quem non sit crimen occidere . thou maist lawfully take vsury of him , whom thou maist lawfully kill . but howsoever , the partition wall is now broken downe : and there is no such difference of brother and stranger . i am sure amongst those , that professe the name of christ : and therefore , it is execrable amongst us , without all contradiction . these three precedent , are the most ordinary starting holes , the vsurers haunt : others are sometimes urged ; but not with that pertinacy , and confidence . such as these : i deale , saith the vsurer , as i would be dealt with ; and doe as i would bee done by : and therefore all that while , i hope i doe no wrong . i would willingly pay ten in the hundred , if i had need , and then why may i not take so . . that royall principle of nature , doe as thou wouldst be done by : must be expounded and understood according to the grounds of a good conscience , dictates of right reason , and rules of a just and rectified will : not out of the mists and miseries of a depraved and exorbitant judgement . otherwise , abimelech , saul , and others of that desperate ranke , and resolution , might conclude that it were lawfull for them to kill other men , because they were willing to be killed themselves : see iudges . . sam. . . for they might say : they did but as they would be done by . it would also follow very absurdly : the magistrate being in the malefactors case , would gladly be pardoned ; therefore he must pardon the malefactor . some man would be content , villanously to prostitute his wife , whom he cares not for himselfe , to others ; therefore he may abuse an other mans wife , whom he loves better . these and the like absurd , and abominable non-consequents demonstrate the vanity of the vsurers inference : and that , that royall law , and rule of our saviovr christ is not generall , but restraineable to that will of man , which is ruled by nature , and gods law. . we must then have recourse to this generall fountaine of the second table , and fetch light and direction thence , when we have no expresse and speciall word in gods booke : but the scriptures have clearely and directly determin'd and resolv'd the point of vsury . . if the vsurer were in the borrowers case , he would not willingly , as he pretends , give ten in the hundred ; i meane with an absolute and free will ; but of force and constraint ; because without paying after that rate he cannot have it . if a man would borrow upon vsury , either to ingrosse or forestall , or to compasse some unlawfull matter ; that were a corrupt will , and no rule . but if his desire so to borrow were just and lawfull , ( as in some cases it may be ) then it is no entire will , but mixt and forced by some necessity , for the avoiding of a greater evill ; and therefore deemed in the eye both of law and reason to be no will at all . he that would borrow ; should have need to borrow ; for a needlesse desire is unlawfull : and hee who hath need to borrow , would not willingly borrow , but for need ; much lesse , would he pay vsury , if with convenience he might borrow freely . therefore the will of the borrower , in this case , is either corrupt , or no will at all ; and so consequently without the compasse of christs rule . the will of the borrower in this case , is like the will of an honest traveller , in giving his purse to the arrant thiefe , for feare he should loose both purse , and life : is this man willing , thinke you to loose his money ? or like the will of a man , whose house being on fire , plucks downe part thereof to save the rest . willingly indeed as the case stands with him , yet not simply but upon necessity . so the borrowers will is not free , but forced : and so will against will. vsury is not forbidden in the new testament , therefore in all likely-hood no such sinne , as you say it is . . though it be not forbidden by name in the new testament , yet that prooveth it not to be lawfull . an argument drawne from the testimony of some one part of the scripture negatively , doth not hold . it is sufficient , that it is forbidden in the old testament , and namely , in the morrall law of god which is common , and perpetuall . . biting vsury is not mentioned in the new testament , and yet condemned , by the vsurers themselves . . neither are remooving the neighbours marke , polygamie , jealousie , treason , tyranny , &c. by those very names censured in the new testament , and yet are manifest and grosse transgressions of the morrall law. . though vsury expressely and by name , be not censured in the new testament : yet by necessary consequence it is , which is sufficient . . sometimes under the affirmative , mat. . . . sometimes under the generall , ephes. . . thess. . . . sometimes by an argument drawne from the greater , luke . . for if i must lend without respect of mine owne profit , or without expectation of any benefit , or gaine thereby ; as they most expound that place , then much more must i lend without a covenant , especially without an absolute covenant for gaine . and if i must lend without expectation of the principall , as others understand it , then much more without expectation of an over-plus above the principall . . sometimes by an argument drawne from the lesse , luke . . doe sinners lend one to an other without vsury ? and shall not christians much rather ? may not aman , as well take use for his money , as the land-lord rent for the ground which he letteth ? no. for : . the land hath a fruitfull use in it selfe , answerable to the rent : both without mans helpe , as in meadowes , pastures , woods , mines , &c. as also with , as in arable grounds , wherein the rent is proportioned according to the fruitfullnesse thereof . but money being spent in the use thereof ; * the gaine that is raised thereby , is not the fruit of the money ; but of his skill , and industry , that doth imploy it , and therefore must needs be uncertaine . and what gaine is raised , ought to belong to him , by whose paines , and industry , it ariseth . so thou demandest thy gaine out of the fruit of his paines , and industry ; not out of the fruit of the money . and it is a strange thing , that whereas an lb. worth of land , which is fruitfull by nature of it selfe , will scarcely yeeld lb by the yeare : yet an vsurer will have out of his money , which hath no fruitfull use in it selfe lb. &c. thus he wofully requires gaine for an other mans paines , industry , hazard , cost , and charge . . the property of the ground belongeth to the land-lord ; and therfore the profit belongeth partly to him ; in respect of the fruitfull use , of that which is his owne , partly to the tenant , for his labour and charges . . in things let , the letter alienating the use , and not the property is to receive the selfesame particular , and individuall thing , after it hath beene used , being for the most part , the worse , and impaired by using . and therefore receives profit for the thing hyred . as in the letting of an house , wherein they often instance , saying , why may not a man , as well take lb. for an hundred in a yeare : as lb. for an house in some great city , which cost him an lb. the use of the house is habitation ; and though it bee kept tenant-able : yet it growes worse , and towards ruine in the more substantiall materialls . but in money it is otherwise . the very same is not to be restored , but so much in value . whence m. greenham reasoneth : recompence is to bee made , where the thing is the worse for using : but money is not the worse for lending ; therefore nothing is to bee taken , for the lending of it . . he that letteth any thing , beareth the hazard of the thing he lets . as the land-lord of the ground ; not onely of the title : but also of all casualties , and calamities any way incident : as overflowing by sea , invasion by enemies , &c. in which cases , he is as well to loose his rent , as the tenant his labour , and charges . a thing that is hired , if it perish without the default of the hirer it perisheth to the owner : . because he is the owner . . because it went for the hire . according to the equity of gods law , exod. . . if the owner thereof stand by ( to wit , that it may appeare , not to be the borrowers default ) the borrower shall not make it good . for if it be an hired thing , it came for the hire . but i● money , the borrower standeth to all the hazard , in common equity : because the borrower is the right owner for the time , and in all right , every thing perisheth to the right owner . . now it is a rule in law : to whom the hazard appertaineth , to him the fruit and profit belongeth . . and whereas the principall may perish , without the borrowers default : to covenant for certaine gaine , for that which is hazardable , is unjust . but if there were nothing els , it is more then sufficient : that letting land to tenants is not disallowed by gods word , or any other learning ; in any time or age , &c. but lending for use is condemned by gods booke , and all other learning ; and in all ages . but as the world goes now , saith the usurer , & as mens manners now are , common-wealths cannot stand ; trafficke cannot be maintained , tradesmen cannot live without it , ergo , &c. . by this argument saith * chemnitius , may the whole scripture be overthrowne . for the world will not walke in the waies of gods commandements : must we therefore say , that those are not sinnes , which are manifestly condemned in scriptures ? . how then did the state of the jewes consist without it , which was of gods owne constituting ? to say absolutely , that common-weales cannot stand without it , is to derogate from gods wisedome , in ordering his own people , amongst whom he would suffer no usury . . if the jewes had thus pleaded in those times of that toleration : that their common-wealth could not stand without the bill of divorce : yet notwithstanding , if any had put away his wife , save in the case of adultery , though he might have escaped in the externall court : yet was he not absolved in the court of conscience , and before gods tribunall . so though an usurer were now able truly to say , ( which he cannot ) that the common-weale could not stand without usury : yet for all that , woe unto them that put their hands unto that cursed and cruell trade . . if it were so ; the argument prooves no more then this ; that usury is a necessary evill : and this necessity argueth not the lawfullnesse of usury , but the wretchednesse of the world , which as saint iohn saith , lieth in evill . a drunkard hath brought his body into such an habit , that unlesse hee drinke abundantly , even to the turning of his braine , hee is sicke againe . is not drunkennesse in that person sinnefull , because so necessary ? a sonne of belial , by prophane education , and continuall haunting wicked company , hath brought himselfe to that passe , that it is almost , as necessary to him to sweare as speake : is blasphemy in this man no iniquity , because custome hath brought upon him this cursed necessity ? some men according to saint paul have so hardened their hearts , that they now cannot repent : is impenitency in them no sinne , because their owne corruption , and custome have made it necessary ? if this necessity , they talke of , were impos'd by god , this reason were good : usury is necessary , therefore lawfull . but sith men and states have drawne it upon themselves , by their corruptions , and custome of sinne , it doth rather aggravate , then extenuate the fault . and certaine it is , cities , incorporations , and townes have drawne upon themselves this necessity by such ca●t-ropes of iniquity , as these : . hardnesse of mens hearts , and want of charity in those , who be well able to lend , and will not , whereby many are forced to pay usury . . the covetous desire , and pride of borrowers , who out of an insatiable appetite to compasse great matters , doe take up great summes of money for money ; that no money is to bee spared , for such as bee true borrowers indeed . . falsehood and deceit in disappointing one another of their monies at the times appointed ; so as missing of their owne , they are compelled to take up of others , or els to shut up their doores , as they say . now if a pretended necessity springing from the hardnesse of mens hearts , and corruptions of the times bee sufficient to justifie usury ; then by the same argument may any other sinne be defended . gods law did ever intend , that men should lend one unto an other : in charity to the poore ; in friendship to their equals , to receive the like curtesie againe . which duty , if men would performe , there were no necessity of usury . . it may be , without taking up money of the usurer , the tradesman cannot live in that bravery , and fashion , nor drive his trade to that height , nor purchase so much land , keepe such a port , and state , &c. but let him know , that it is a thousand times more comfortable to carrie a lower saile , to content himselfe with moderate and lawfull meanes of getting , to keepe a good conscience ; then to inrich himselfe by such practises , as be either forbidden , or doubtfull . better is a little with the feare of the lord , then great treasure with trouble ; trouble of conscience , at the houre of death . whosoever laieth this for his ground ; that he will be rich : worth so many hundreds within such a time , &c. must needs ensnare his conscience with many necessary evills , whereof usury is one . for they that will be rich , saith the apostle , fall into temptations and snares , which drowne men in perdition , and destruction . but the law of the land allowes it , saith the vsurer therefore i hope it is lawfull . . i denie the consequent , no law of man can abrogate , or disanull the law of god. it is not the law of man , but the law of god , which is the rule of our conscience . the law of man may cleare thee from civill penalties in the outward court , and before the magistrate : but it cannot free thee from the guilt of sinne in the court of conscience , and vengeance due by the morrall law. . but the truth is , the vsurer doth grossely mistake . for vsury is branded , and censurable both by . the common law. . statute law. . ecclesiasticall law. . the common law did anciently expose the vsurer wholy to the censure of the church . but if the vsurer died in this sinne , so that the power of the church could extend no further , because he died out of the church : yet then the common law discover'd and dischargt its edge and hatred against this cruell sin ; by taking vengeance upon him in his goods , and posterity . omnes res mobiles , & omnia catalla , quae fuerunt vsurarij mortui , ad usus domini regis capientur , penès quemcunque inveniantur res illae . haeres quoque ipsius hac eadem de causâ exhaeredatur secundum jus regni , & ad dominum , vel domines revertetur haereditas . randulphus de glanduilla , hen. . lib. . cap. . his goods were all forfeited to the king , and his lands returned to the lords of the fee. neither was this meant of any immoderate vsury above ten in the hundred . for the same glanvile , who was lord chiefe justice of england , in the daies of henry the second , teacheth , that vsury is committed , when a man having lent anything , that doth consist upon number , weight , or measure , doth take anything over , and above his loane , lib. . cap. . edvardo rege . . . de vsurarijs . vsurarios quoque defendit rex edvardus , ne remaneret aliquis in toto regno suo . et si quis inde convictus esset , quod foenus exigeret , omni substantiâ propriâ careret , & posteà pro exlege haberetur ? hoc autem asserebat ipserex , se audisse in curiâ regis francorum , dum ibidem moraretur , quod vsura radix omnium vitiorum esset so detestable was an vsurer in the eye of the common law , before any thing was provided by statute . . as concerning the statute-law now in force ; men ( looking onely upon the practise of usurers , and connivency of magistrates ; not upon the act of parliament it selfe made anno . cap. . ) very much mistake , when they conceive that vsury hath any approbation thence . for how can it be said to allow it ? . sith the title of it , is an act against vsury . . and the statute it selfe calls it a sinne , and detestable , and forbidden by the law of god. these are the words : for as much as all vsury being forbidden by the law of god , is sinne , and detestable : what security then hast thou to thy conscience out of this statute , for thy practise of vsury ? nay how doth it permit it ? sith all vsury above ten in the hundred is thereby to be punished with the forfeiture of the triple valew of the principall : nay , any at all , whether it bee after the rate of ten in the hundred , or under , though it were but of one in the hundred , is to bee punished with the forfeiture of the vsury or increase . heare the proviso of that noblest parliament of late . iacob . . in their act against vsury . provided , that no words in this law contained , shall be construed , or expounded , to allow the practise of vsury , in point of religion or conscience . . even the latest canons , can. . ranke vsury amongst notorious crimes . would have usurers presented ; severely punished ; not admitted to the holy communion , till they be reformed . heare our churches doctrine . verily so many as increase themselves by vsury , by extortion , by perjury , by stealth , by deceits , and craft ; they have their goods of the divels gift . hom. for the daies of rogation weeke . p. . p. ppp . jjj. but both are gainers , may the usurer say , both the borrower , and the lender . here then is no breach of charity , &c. . by the same reason , may a man justifie the officious lie to keepe his friend out of danger . but the truth is , both lying , and vsury , whatsoever good , or gaine come by them , are starke nought , because forbidden in the booke of god. wherein , it is a constant rule . that we may not doe evill , that good may come thereof . suppose a fellow sell an . stollen sheepe to some of his customers for lb. here they are both gainers : but yet for all that , there is notorious villany . a minister comes to a covetous patron ; gives him an lb. for a presentation to a living of an lb. per annum . here , they are both gainers : but yet for all that , here is execrable simony . . if the borrower gaine by accident , in respect of the event , or any accidentall concurrence ; it is no thankes to the usurer : for his contract neverthelesse is unequall , and unconscionable : because hee covenanteth for certaine gaine , out of the borrowers uncertaine traffique , from that , which hath no fruitfull use in it selfe , but is spent in using , ( i meane money : ) alwaies out of labour and paines , care , and cost , hazard , and perill to the borrower . whether he gaine , or loose , whether he sinke , or swimme ; or whatsoever become of the principall , whether it be lost by fire , or be taken away by theeves , or perish by shipwracke , or miscarry by any other calamity ; he having made an absolute covenant for the restitution of the principall with vsury , is ready by vertue of the same to demand it , as well out of the losse of the borrower , as out of his gaine . now thus , out of the uncertaine negotiation of the borrower to covenant for certaine gaine , is not onely uncharitable , but also unjust , and unequall . exc. but the borrower , will the usurer say , is in a manner sure to gaine . rep. why then ( say i ) will you not adventure with him ? for if the lender will be content to hazard his principall ; so that , he will not onely looke for no gaine , but when the borrower gaineth ; but also will be content to beare part with him in his losse , he shall not deale by vsury , but by partnership . . where there is no justice , there can be no charity : but usurious contracts are unjust , therefore uncharitable . an usurious contract including an absolute covenant for gaine , provideth for the lenders certaine gaine , as well out of the borrowers losse , as out of his gaine , which is very unequall , and unconscionable . but see the injustice of vsury punctually and plentifully prooved by m. fenton . pag. , , &c. it is against justice , because there is a certainty of gaine exacted , where no gaine is , or can be certaine . . there is a breach , and violating of charity , where an act of charity , liberality and mercy is turned into an act of selfe-love , and covetousnesse and cruelty : but in the exercise of usury , the contract of mutation , which the lord hath ordained , to be an act of charity , and liberality , is turned into an act of selfe-love , and covetousnesse and cruelty , therefore it cannot be denied , but charity is thereby violated , and liberality set to sale . . into an act of selfe-love : for whereas by the ordinance of god , and by the law of nature , lending is free , and charitable , intending the good of the borrower , and not of the lender : vsury hath made it illiberall , and uncharitable , intending the lenders profit chiefly , if not onely , and seeking , yea covenanting for the lenders gaine , as well out of the losse of the borrower , as out of his gaine . lending was not ordained to be a contract of negotiation , but an act of charity , and liberality , wherein the lender should not respect his owne gaine , but the borrowers good ; lending therefore upon vsury is made an act of selfe-love , wherein the good of the borrower is sought either not at all , or but in a secondary respect , as it serveth or furthereth the lenders gaine . . into an act of covetousnesse : for lending hath these three fountaines : . christian charity . when a man lendeth for the lords sake to his needy neighbour , looking for nothing againe . . civill love , and humanity , when he lendeth to pleasure his friend , looking for his own againe . . covetousnesse , when he looketh for more then his owne . . into an act of cruelty . a good man , saith david , is mercifull and lendeth . he then that perverteth this act of bounty and mercy to prey upon the want and necessity of his brother , by covenanting absolutely for gaine by lending where he beares no hazard , is unmercifull . he that increaseth his riches by vsury and interest , gathereth them for him , that will be mercifull to the poore . by which antithesis , it seemes that salomon sets mercy in opposition unto vsury . see d. fent . pag . and therefore luther doubted not to call the vsurer a blood-sucker of the people . neither doth usury onely deprave the duty of lending , but quite drie up the fountaine of love , for all free loane . whereupon saith bucer , a man may seeme now adaies , to be very impudent , that shall desire to borrow freely : for he that lendeth freely , doth for the most part make this account of his benefit , that besides the forbearance of his money , wherewith he doth pleasure the borrower ; he doth as much for him besides , as if he gave him the tenth part of the principall , out of his purse . there are two acts of liberality : dono dare , & mutuo dare . to give freely , and to lend freely . and this latter , whereby one man doth supply the necessities of an other , is so necessary , that humane societies cannot stand without it . usury having stept into the roome of free lending , you shall have vsurers , and patrons of usury not ashamed to say , that common-wealths cannot stand without usury . without lending indeed they cannot , but without usury , they both might , and ought . see before more particularly , how usury offendeth , both against private , and publike charity : and is ever hurtfull either to the particular men that doe borrow , or els to the body of the common-wealth , whose common profit is in all contracts especially to bee regarded , pag. . . charity is kinde , cor. . . vsury cruell . charity seeketh not her owne , vcr. . vsury seeketh an other mans : what conjunction then betweene charity and vsury ? . suppose the borrower be sometimes holpen by vsury , yet notwithstanding all vsury is against charity : for the practise of it cannot stand with charity , and our allegiance to god , who hath forbidden it , denounced his judgements against it , made gracious promises to them that will doe the contrary : nor with our charity , and duty to our countrey , unto which usury is in many respects noy some : nor with that love , which wee owe to our owne soules ; for whosoever putteth forth to vsury , or taketh increase , he shall not live , but die the death . nay vsury is ever repugnant to charity , if not as a hurtfull thing to our neighbour , yet as an unjust thing in it selfe . as hath beene prooved . but i hope , saith the usurer , i may take use of one , that is richer , and wealthier then my selfe , &c. . if thy friend be rich and wealthy , and have meanes of his owne , to supply his wants , he ought not to borrow . the holy ghost in the borrower presupposeth need . and by lending in such a case to agreedy dealer in the world , that seekes to ingrosse , and forestall commodities , and covetously to compasse great matters , thou approoves thy selfe no good steward of gods blessings ; and may so make thy selfe in some sort accessary to his ambitious , covetous , and irregular humour , and practises ; and maist give him weapons to doe hurt withall . but if thy wealthy friend have some present occasionall need , ( as the richest may have ) then if thou canst spare it , lend in kindnesse , and neighbourhood , to receive like curtesie againe an other time . this in such a case , is consideration enough for a christian , because the heathens desired no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for even sinners , saith christ , lend to sinners to receive the like : the like kindnesse an other time upon the like occasion . humane society cannot stand without lending , and borrowing , saith basil. and wherefore hath god made men sociable creatures , but to helpe one another upon such occasions ? in a word , to those , who have no need to borrow , we need not lend . but if we do lend , we must lend freely : or if we will looke to gaine , by those , which need not our help , we must deale with them , by some honest contract of negotiation . for loane is such a contract , as god hath appointed to be free ; and where it is not free , he hath condemned it with fearefull termes under the name of vsury . in humane societies , saith ch●mnitius , god would not have all things set to sale ; but he requireth that some duties should be free , which are deformed , and depraved , if either they be sold as things saleable , or set to hire as mercinary duties . . thou must wrong neither rich nor poore : but out of the uncertaine negotiation of the borrower to covenant for certaine gaine in that manner , as i have said before ; and to compound for profit onely , and to pluck thy neck and shoulder from all perill , and losse-bearing is unjust ; ergo , &c. . thou shalt not lend upon vsury to thy brother , saith the law , deut. . , now saith iewel , he is thy brother , whether he be poore or rich . see before pag. . and he is against you a witnesse of extraordinary validity , because you pretend he is for you . is not the use of money for a time worth money ? and therefore if no more be taken , then the use is worth , there is no iniquity . . so money which was ordained to bee the price of all wares , and the measure of all bargaines , is made a ware , contrary to the nature of it . for quod est medium venditionis , non potest esse terminus . kockermans distinction therefore of mensura acqu●rendi : and . modus acquirendi , is idle , & petitio principij : a begging of the thing in question . for the question is whether money may be a modus acquirendi . . the rule holds in buying and selling , but not in acts of charity ; therein it is no good rule . thou bidst , for the purpose , thy poore neighbours to dinner : this is money worth , for it cost thee money , and saveth them money at home : yet thou wilt not set a price upon it . why ? because it is a worke of charity . thou bidst thy rich neighbour sometimes ; that which he eateth is worth money : yet thou wilt take none , but think foule scorne it should be offered . why ? because it is an act of kindnesse , of neighbour-hood , of friendship . these things may not be bought or sold , the nature of them is to be free . lending is a worke of mercy to the poore , of kindnesse to thy neighbour , and therefore is ever f●ee . it is an unjust thing to sell charity , or friendship , as it is to sell justice : both are naught ; this is bribery , and that is usury . . i insinuated before , the reason why money cannot bee lawfully let , as well , as other things : none of those respects are incident unto money for which hire is lawfully required . for . things which may be let have a fruitfull use in themselves , which a man may let , and alienate for a time , reserving the property to himselfe : but money , and those other things , which are the subject of usury , are spent in the use , have no fruitfull use , which either may bee severed from the property , or valued apart . . the hirer after the enjoyment of the thing hired , restoreth the selfe same particular , being for the most part impaired in the use . the borrower of money restoreth not the same particular impaired in the use , but the full value of the principall , rather with better then the worse . . the letter to hire , as he retaines the property : so hee beareth the hazard : but it is contrary in usury . . to say nothing of the cost and charge , the letter to hire , is many times at , with those things he letteth : whereas the vsurer is at no cost at all . but may not the usurer as well receive lb. for his lb. in a yeare , as the merchant by imploiment of his lb. perhaps lb. or above , nay i know not how much sometimes . i justifie none iniquity , or exorbitancy in traffique , or any other trade . but for the present instance , there is great difference . in the merchants negotiation there is considerable : . necessary cost . . industry . . hazard . for all which , or any one of them , a proportionable gaine may be allowed . but in vsury none of these are to bee found , and therefore no gaine should accrew thence . doth the vsurer take any paines for the gaine of his money ? nothing lesse . vsury is a gainefull idlenesse , whereby men doe eate of the sweate of other mens browes . for whether they eate , or drinke ; sleepe , or wake ; worke , or play ; be sicke , or whole , &c. their gaine by vsury commeth in alike . is he at any cost for the bringing in of his gaine ? not of a halfe-penny . doth he beare any hazard ? it is no part of his meaning . he requires a covenant of the borrower for the paiment both of the principall , and also of the use , at a certaine time . for performance of which , before he will lend his money , he will have what security he please : by bonds , statutes , pawnes , sureties one way , or other : so that if the principall , or any part thereof be lost , it is lost to the borrower , but it is safe to the usurer , by the very contract of vsury , ratified by other securities . but the use i take , may some of them say , is moderate , and more reasonable , i take not above . in the . or under , &c. . why then i say , thou art like a kind thiefe , who having taken s. from a man by the hie-way , throwes back perhaps some ten groates to beare his charges home . . by so doing , thou sin'st lesse indeed then those cruell , and cut-throat cannibals that besides after . in the . must have a loade of coales or some other gratuity . but for all that , thou art not freed from usurious guilt , and greedinesse . suppose a malefactour at barre should cry out unto the judge ; that whereas his fellow-prisoners , some of them had stolne horses , others broke houses , others rob'd by the hie way , others killed men ; he onely had but stolen a few sheepe : would this acquit him ? nay he would be burned in the hand for a rogue at least . let no man blesse himselfe in the willing practise of lesser sins : any lien in willingly and delightfully will ruine the soule eternally . a pen-knife thrust unto the heart will dispatch a man as well , as all the daggers that stab'd caesar in the senate house . modica sunt , saith one , quae perdunt nos . they be those little ones , that undoe us . a moate in the eye , if it be not got out in time , may grow to a pin and web . a mans conscience may suffer shipwrack as well upon a sand , as upon a rock . a rock is a great one , a sand is a heape of little ones . see my exposition upon the creed , pag. . . when men make question of moderate usury , whether that be lawfull or not : they might as well make question , saith chemnitius , whether moderate adultery , or moderate lying , or moderate theft is lawfull : for as adultery , as lying , as theft are things in themselves and unlawfull , so is usury . but the borrower , saith the usurer , holds himselfe much beholding unto me , tells mee that i very much releeve his necessity , that i helpe , and pleasure him exceedingly , and that he could not tell what to doe without his money . . even so , suppose a poore man lying by the high way , ready to die for hunger , and there comes a baker by ; from whom he intreates a penny loafe : the baker meaning , ( as usurers commonly doē ) to take advantage of the poore mans extremity , seeemeth unwilling to sell him any ; will not the poore man in this extreme necessity , bee most willing to give twelve pence , for that which is not worth two pence ? yes undoubtedly , he would in such a case with all his heart give six pence for a penny loafe , and thanke him too , and tell him perhaps he saves his life by it . but for all this , the cruelty of the baker were much to be condemned , that would prey so unmercifully upon the bleeding misery of his dying brother . semblambly , a poore man in danger to be driven out of home , and harbour as they say , or in some other heavy distresse , would be ready to tell the usurer , that he doth him an high pleasure , that but for his money , he should be undone , &c. yet for all this , the mercies of the usurer in such a case , were but cruelty , as salomon saith somewhere of all the wicked . . thou easest and pleasures him indeed with the principall for a time , but thou eatest him up and plaguest with the use . thou art in this point like ioab , who took amasa by the beard to kisse him ; but secretly thrust his sword into the fifr rib , and dispatcht him : thou comforts him for a while with the loane ; but by little and little , cuts his throat with the usurious lucre . there is a worme in latine called teredo , that useth to breed in wood ; which is very soft to touch , yet hath such steely teeth , that it eates into the hard timber : so the usurer is a soft beast , at first to handle , but in continuance of time , his canniball chops devoure both flesh and bone , marrow and life of the borrowers estate . the ivy claspes about the oke , as a lover and a friend , as though it would keepe it warme , and cherish it ; but thereby it growes up , overtops the oke , and sucks out the juice and sap , that it cannot prosper : so just doth the vsurer pleasure the borrower . see before pag. . and pag. . . the kindnesse and good thou doest to the borrower in this case , is like that , which thou shouldest doe to a man in a burning ague , in giving him cold water to drinke : for the present it refreshes him , but after it doubles his paine , and increaseth his danger . whereupon saith saint ambrose , the offering of the money is flattering and pleasant , but the exacting of vsury is most cruell and unmercifull . . heare saint chrysostome in his time : ( for the same cunning , and cavilling did also colour vsurers covetousnesse then . ) noli m●hi dicere , quaeso , gaudet , & gratiam habet , quod sibi soenore pecuniam colloces : id enim crudelitate tuâ coactus fecit . doe not tell me , saith he , that he is glad , and gives theethankes , because thou wilt let him have money to use : for he is constrained by thy cruelty to doe so . but what say you to the case of orphans ? what shall become of fatherlesse children , widowes , and distracted men of their wits ? suppose all these , for their maintenance , have a stock of money left them : they being not able to imploy it , how shall they be maintained , but by the use of it ? for if they spend of their stock , what will become of them when their stock is gone ? . i might well bee excused from answering this objection , at this time , because our common vsurers , against whom , i now purposely deale , and dispute are not babes and mad men , except it bee spiritually , but many times of great understanding and wisedome in worldly matters . . if vsury be sinnefull in it selfe , it is evill in all , though in some more , in some lesse . if it bee forbidden in gods booke , as it is in many places directly and clearely , what circumstances , good meanings , motives , end , or any thing can make it lawfull ? except the royall prerogative of the mighty lord of heaven and earth , who is the lawgiver , and whose holy will is the rule of justice , interpose and declare it selfe otherwise , as in the present point , in the ●ase of strangers for a time . though therefore , the reliefe of the fatherlesse , and widowes be good , yet must it not be done by vsury : for that is to do evill that good may ensue , which is condemned by the holy ghost , romanes . . . the usurer should rather aske what shall become of those orphanes , and widowes which have not stocke ; for whom not withstanding god doth graciously provide , though they use no unlawfull meanes . . there were widowes , fatherles , and men distracted amongst the jewes ; in that excellent common-wealth , constituted by god himselfe ; and yet no allowance of vsury unto them . if almighty god in wisedome had thought it meete to have tolerated vsury in these persons , he might as well have mentioned the same , as he doth the toleration of lending to strangers . but it seemes to have beene so farre from gods meaning , that in the very same place a where he maketh a law for the safe-guard of orphanes , and widowes , presently , and b immediately upon it , is annexed the law against vsury . shall these then , who are so well provided for , by a speciall law of god , bee transgressors of the very next law unto it ? . widow-hood , and fatherlesnesse , in respect of the former state of having husband and parents , are a state of humiliation , for the outward condition of this life : but by this unhappy trade of vsury , they are made a state of exaltation . for whereas , in the daies of husband and parents , their stocke by honest , and lawfull negotiation , was subject unto manifold perills ; and by perill unto great , and daily losses : the practise of vsury now , doth provide by sufficient bonds against all these , with great increase of gaine : bonds so sufficient , and absolute , that except god dissolve them beyond all expectation , they are strongly secured against any disaster , or danger . so against gods ordinance , and intention , labour to turne a crosse into blessing . . the lord hath vouchsafed to orphanes , and widowes a singular priviledge of many very gracious promises peculiarly made unto them : * let them therefore , or their friends for them , depend upon the gracious providence , and promises of god , in the use of lawfull meanes : let them imploy their goods in some honest trade , or negotiation , wherein they have as good cause to expect a blessing from god , as any other ; or let them deale by partnership : or by annuities for their lives ; or purchase lands , or rents for ever ; or let some other honest course be taken , which wise men can easily devise , if they list , and were as hearty for gods glory , as earthly gaine . and let not children bee tainted and maintained with the contagious , and insinuating sinne of usury . exc. well then , saith the worldling , suppose for instance , the stocke bee imployed in partnership , or any other course of traffique , in which the orphanes stand to the hazard of the principall ; i would know in such a case , what would become of the fatherlesse children , if the principall perish ; were they not quite undone ? rep. i answer , who are wee , that wee should exempt orphanes from being subject to gods providence , and ordering . doe not all mens goods in the world depend upon gods disposing and blessing ? doe not all men stand to his providence , and must be subject thereunto ? shall orphanes then onely be exempted , that god shall have nothing to doe with their stocks ; but blesse he , or curse he ; they must be sure to be provided for , to have still so much certaine yearely ; and to have their principall secured ? this ought not to be . especially , sith they are honoured with so many excellent particular promises of gods providence , and singular protection . but some learned men allow it , &c. and so m. s. i come to survay your hold for usury , the weakest of many rotten ones . you have marshal'd together eighteene . . suppose all these were on your side , i oppose against them , many moe , very worthy , and learned men in this age , the testimonies of all the learned in former ages both christian and heathen , the censures of councels , the authority of the word of god. see before , page , . nay heare your owne man , as you pretend . worthy iewell : but what speake i , saith he , of the ancient fathers of the church , ( having produced many against usury ) there was never sect , nor state , nor degree , nor profession of men , but they have disliked it : philosophers , greekes , latines , lawyers , divines , catholicks , hereticks : all tongues , and nations have ever thought an usurer as dangerous , as a theefe . the very sense of nature proveth it to be so , if the stones could speake , they would say as much . the generall current , and consent of the church for above this fifteene hundred yeares without opposition , hath condemned it : what a weake hold then is your handfull m. s. ? . divines pretended for usury deale with it , as the apothecary doth with poyson , working and tempering it with so many cautions , and limitations , that in the end , they make it no vsury at all . see in this point , dow. posit . of usury pag. . dow. pag. . &c. fent . pag. . after they have examined the point , and answered the reasons , as they think , which are usually brought against usury by the schoole ; yet in conclusion put all their limitations together , they agree upon no usury at all , as it shall be defined by and by . single them out one from an another ; there is not any one of them , who dares defend any such ordinary usury , as is amongst us practised with greatest moderation . fent . pag. . and therefore in the third place , i say : . though some have somewhat declined the beaten way in this point : . transported perhaps with some prejudice against the truth , by reason of some weake * arguments they have met with in the point . . or because in detestation of usury , some lawfull contracts also have beene condemned by some for usury , which doe but coast upon it : yet where dwelt that divine , that to this day durst ever appeare in print , a patron of usury properly and truly so called , commonly practised at this day in this land , and condemned in the booke of god : which onely i ordinarily preach against , and at this time oppose . and thus define : ( for upon purpose , i deferred the definition to this place , as fittest and most seasonable . ) usury is a gaine above the principall , exacted by covenant , meerely for liew of lending . or thus : usury is gaine upon covenant , for loane . or thus : a lending for gaine by compact . see how this definition distinguisheth vsury from all other contracts : f. pag. , . dow. pag. . &c. this i say , is vsury truly and properly so called , commonly practised now adaies ; forbidden in the booke of god , questioned by covetousnesse , onely in this last century past : and which i censure in my book , and sermons , and oppose in this discourse . there is , as some call it , . a liberall vsury : which is onely a gratuity or free gift , which the borrower finding himselfe much benefited by the lenders curtesie , doth of his owne accord , in testimony of his thankefullnesse freely give to the lender , who neither intended when hee lent , nor expected whiles hee forbore , any gaine , much lesse covenanted for it . but in this case , although the lender receive some allowance , above the principall , yet he committeth not vsury : because neither the contract , which he made , was lending for gaine : neither is the over-plus , which he receiveth againe , either covenanted , or intended , or required for loane : but a gratuity , or thankfull curtesie , which may with good conscience bee given and received from an able and willing giver . there is also , as some call it ; . a recompencing usury , which is nothing els , but a just recompence , which the debtour , having through his default beene the effectuall cause of the creditors hinderance , doth owe unto him by the law of nature . understand it thus : a man lendeth for a time freely ; that time being expired , his money is retained longer against his will ; for want whereof . hee is damnified . if the lender receive an over-plus in this case above the principall , answerable to the dammage , which hee hath suffered ; this is no vsury , but due and just satisfaction . no usury , because increase is not taken for the loane . forloane is a voluntary act : whereas this money was not willingly lent , but retained by force after the time , it was due . if the lender had beene damnified , by the forbearance of his money , during that time , which hee lent it , he could in strict justice have exacted no satisfaction , because it was his owne voluntary act : volenti non fit injuria . but the time being come out ; to receive over-plus for his losse sustained , is no usury ; but a just recompence , which is properly termed interest : which may grow due , say divines two waies : . ex damno emergente , by losse arising : for example ; i lend thee an lb. which thou undertakest to repay at the end of sixe moneths : which time being expired , and thou either through negligence , or unfaithfullnesse , failing of thy promise , i incurre a losse ; as the forfeiture of a bond , bargaine , or lease , &c. or by taking up money upon vsury , to prevent that losse &c. . ex lucro cessante , by gaine ceasing . as when by missing my money at the day , till which i lent it ; i am hindred , of buying at the best hand , provision for my house , wares for my trade , stocke for my grounds , or some other certaine or very likely gaine . ( where by the way we may see why it is called interest : because one may say intersuit meâ habuisse : it behoved me , it stood me upon to have had it : and now by your default i sustaine this losse , i am thus hindred ) now in these two cases , i may lawfully provide for mine indemnity , by exacting an equall recompence at thine hands : and thou art bound in conscience to make good this losse , or hinderance , which through thy default i sustaine . but herein observe such cautions and conditions as these . . that interest is to be rated , and proportioned not according to the gaine or benefit which the borrower hath reaped , by the imploiment of the money ; but according to the hinderance , or losse , which the creditor sustaineth through the borrowers default . . that interest is not to be required , nisi post moram : but onely after delay , and default committed by the borrower : for untill then , the borrower , ( unlesse he were such an one as could compell the creditor to lend ) is not the effectuall cause of the creditors losse . . neither is it ever to be required after delay ; but onely then , when the creditor hath indeed sustained losse , or hinderance , by the borrowers delay . . that the creditor doe not voluntarily incurre any losse , meaning to lay the burthen thereof on the borrower , but do his true endeavour to avoid it . . that he put difference betweene him that breakes day , through negligence and unfaithfullnesse : and him , that breakes day through want and necessity , which he did not foresee : and let him remember ; that where is no fault there ought to be no punishment . . that the estimation of the interest , be not referred to the creditors owne arbitrement ( for it is not fit , that every creditor should be his owne 〈◊〉 ) but committed to the judgement of some other honest and discreet men . such conditions as these , attended , and observed , it is lawfull for the creditor , in the forenamed cases , to require an over-plus besides his principall : which over-plus notwithstanding , is not vsury . for there is great difference betwixt them : . in vsury the lender intendeth , and seeketh gaine : by interest , he onely provideth for his indemnity : or thus : the usurer seeketh by lending to bee a gainer : but the receiver of interest truly so called , seeketh onely to be no looser . . vsury is intended , or perhaps covenanted for , in the very contract : interest is not intended at the first , but happeneth after delay . . vsury is a gaine , which from the time of the contract , untill the time of paiment , accrueth to the lender : interest is a recompence of the losse , which after the day appointed for the paiment , the creditor sustaineth through the borrowers default . . vsury is against equity , conscience , and reason : interest standeth with them all . when as therefore men pretend the honest name of interest to their gainefull vsury , it is pernicious sophistry , saith melancton . exc. but may not i , may some vsurer say , expect consideration for the gaine which i might have raised from the imploiment of my money , all that time , which i lent it ; as well as 〈◊〉 recompence post moram as they say after delay , &c. i might have imployed it my selfe , and perhaps have beene a good gainer : . and therefore i have forborne it to my hinderance , and by consequent deserve recompence even for the time of lending before delay . rep. i answer in order to the three branches of this exception : to the first : by no meanes . for by the ordinance of god , and law of nature , lending is free and charitable , intending the good of the borrower and not of the lender : and therefore ought not at all to become saleable and mercenary . an act of charity should not be bought and sold. see before in divers pages : and luke . , . where lending is commanded , without providing for indemnity , in receiving the principall , if so their brothers need truely require : much more without requiring an overplus above the principall : which christ saith in the same place even sinners would doe . now therefore , if there could no other reason be given , why men should lend freely , and not for gaine , yet this alone were sufficient , because god would have us lend freely , and not for gaine . it ought to have beene argument sufficient to our first parents , to restraine them from the forbidden fruit ; that god had forbidden it ; though they had had other reasons to induce them to eare thereof . and as in that case , so in this , it is sinne , and folly , to enter into disputation against the word of god , according unto which , we shall be judged in the last day . the will of god , is the rule of justice , and whatsoever he willeth , it is therefore good , and just , because he willeth it ; and consequently simple , and absolute obedience must be performed thereunto , whatsoever arguments , impediments , or inconveniences can be pretended to the contrary . secondly , thou mightest , saiest thou , have imployed it thy selfe . but how ? by negotiation and traffique ? that 's not likely . usurers love not to be adventurers ; there is too much hazard in traffique . but suppose thou haddest , it may be thou shouldest have beene a looser : and therefore , set thy feare of losse by adventuring , which thou escapest by not hazarding the principall , against thy hope of gaine , which thou looked to receive , if thou haddest adventured : and let thy possible game , which thou hast missed , bee recompenced with the possible losse , which thou hast escaped . and know this , that the hinderance of uncertaine gaine is not to be allowed after delay , much lesse before : neither can uncertaine hopes be sold with a good conscience for certaine gaine , especially to those that doe not buy them . thirdly , but thou forbearest thy money to thy hinderance . lay aside usurious pretences . canst thou not indeed without thine hinderance forbeare thy money ? consider then the state of him that is to borrow . . is he a prodigall , or riotous person ? feed not his sensuall humour and vanity . . is he a covetous dealer in the world , that seekes to compasse great matters ; and to be an engrosser , or forestaller of commodities to the prejudice of the common-wealth ? make not thy selfe accessary to his covetous practises : to such , thou oughtest not to lend . . hath the party no great need to borrow ? to such , thou needest not lend : or if thou doest ; thine , hinderance , if thou sustainest any , is meerely voluntary , and of such an hinderance , thou canst require no recompence of him , who hath not beene the effectuall cause thereof . . is the party an honest man , and hath need to borrow ? then if the lord hath enabled thee to lend , thou art bound to lend , though thou shalt sustaine some hinderance : yea sometimes , though thou shouldest hazard the principall , thou must willingly yeeld unto both , as imposed of the lord : neither must thou seeke gaine out of his need , but lend freely for the lords sake , who requireth this duty at thy hand . see deut. . . psalme . . matth. . . luke . . but before i passe out of this point , let mee acquaint you with an hypocriticall tricke of some cunning usurers . who if they heare a man preach , or argue against vsury ; and feele themselves toucht : they presently labour to dawbe and divert , by asking , whether hee meane all vsury : and they hope all vsury in generall is not to be dislikt , &c. is there not some usury allowed by some divines , as liberall usury , recompencing usury , &c. whereas they cannot but know in their owne consciences , except they wilfully blind themselves , that this is nothing to the purpose ; that they meddle not these waies , that hence , they get no patronage , or defence at all for their wretched trade , and practise of vsury truely so called ; poysoned by the covenant for certaine gaine , where it is uncertaine , whether the borrower shall gaine at all or loose . which differs formaliter as they say , from these now mentioned . for they are onely called so improperly , and equivocally , as we speake in the schooles : * as a dead man is called a man. i say the 〈◊〉 , ( which is not to bee found in liberall , or recompencing usury ) empoisoneth . for it is said , exod. . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non imponet is super cum vsuram , you shall not impose , or lay upon him usury . and workes of mercy , bounty , or favour , as giving , and lending ; are in their owne natures not any waies capable of bargaine , and sale . see before many reasons to this purpose scattered here and there , as occasion was offered . but lest any mistake , and deceive themselves , and others : consider the latitude , which divines give to this terme of covenant in the definition of usury truely so called . it may bee either . reall , by pawne laid in both for principall , and vse . . or literall , by writing without pawne , as by bill , booke , or bond. . or personall , without writing , in taking an other man for surety besides the borrower . . or verball , either by promise without surety before witnesse , or by secret stipulation , betweene themselves without witnesse . . or silent , without word , witnesse , writing , or pawne . and this silence : either of one party , thus : an usurer saith : i will lend you thus much money ; but so much use you shall pay mee : the borrower takes it in silence : this silence is a promise ; and that promise a covenant . nay where there is silence on both sides , there may bee an vsurious covenant . a common borrower comes to a common vsurer , to take up an hundred pound for three moneths : there is neither bill , bond , promise , nor demand for any use : onely this : the borrower knowes , how that vsurer never lendeth ▪ his money but for . in the . likewise the usurer knowes , how that borrower never taketh up , but upon use . the very act of borrowing , and lending in these two parties , by common intendment , is a covenant for vsury : and every covenant whatsoever , whether it bee silent , or expresse ; whether it bee bare , and naked in promise ; or invested by further security , if it bee a covenant for loane , it is vsury . i know in this point of vsury , the wit of man , which will worke like a moale , to get into the earth , is set on foote by covetousnesse to spin out many fine and suttle threds , and to put forth many curious , and intricate cases , which may seeme at first proposition , to promise nothing but faire dealing and conscionable contract , and so upon the suddaine puzel and perplexe a good divine , not so experienced in worldly dealings , ( for it is an easie matter to cast a stone into a poole , which seven wise men will hardly get out . ) but such spiders webs , upon exacter search , proving envenomed with some ufurious bane , are so farre from disingaging , that they ensnare their covetous , consciences in more deepe , and damnable hypocrisie . some instances in cunning contracts palliated with honest pretences , but upon true search , and due inquisition poysoned with usurious cruelty . i. a man having no charge to leave behind him , or little care of them , lends out an hundred pound upon condition to receive a lb. at yeares end , if he be then living ; but if he die , his executors shall receive but fourescore . this cunning case is corrupted with vsury , say good divines : . because the gaine is certaine , in respect of the lender , and that for the loane onely . . because there is no respect had , whether the borrowers gaine bee lawfull , or not : nay , whether hee gaine any thing at all , or no. . because the lender doth not adventure the principall . . because hee doth not rely upon gods providence , for disposing and ordering of his goods : but will bee sure of gaine , if hee live ; howsoever it goes with the borrower . in a word , his case standeth thus : hee hopes to live many yeares ; and when hee dies , hee is sure to die but once : then shall his executors pay twenty in the hundred , of such summes onely , as then shall be abroad at use . under colour of this adventure , hee lends his money , and lives upon the 〈◊〉 while hee liveth . and so takes a course , by this covenant , to bee an vsurer , if he live . no condition shall barre him from it , but onely death . then of necessity , he must die an usurer by vertue of the same covenant . and doth any such brainelesse worldling thinke , that his executors , after his death can redeeme his soule from that sinne , wherein he died , by paying so much in the hundred , of his wealth , which then shall be none of his ? what suttle snares are twisted by greedy wits , to strangle their owne foules , more unobservedly ? for in this case usury is masked under the habit of hazard , and adventure . or let the same case bee put in respect of a mans childe : besides proportionable iniquity , as in the precedent . it were seven to one , the childe should bee living at the yeares end . and where the adventure i● not sensible and proportionable , it is but a mockery . ii. a man ashamed of open , and visible vsury , doth sometimes practise it mystically , under the colour of selling , thus : when the seller exacteth an over-plus , more then the just value of the ware , onely for the time of forbearance , which himselfe granteth to the buyer . by just value ] i meane an equality betweene the wa●e , and the price , according to the common estimation , at the time of the sale . which equality notwithstanding hath his latitude : neither must wee thinke presently , that price to bee unjust , which is but a little under , or over the precise arithmeticall equality . and therefore , the seller who granteth time , so long , as he keepeth himselfe within the latitude or compasse , of an ordinary , and equall price , may not be thought guilty of vsury . and sometimes it may so fall out , ( but in such cases let men take heed , lest the deceitfullnesse of their owne hearts ensuare them ) that the buyer will not bee brought to give the equall price , unlesse hee have time for paiment : in which case , though the buyer may perhaps thinke , that he payeth the dearer for the forbearance , yet there is no vsury ; because the seller doth not sell the dearer for time . onely for the time of forbearance ] i speake so , because there may bee some other reasons , why the seller granting time , may sell the dearer : . when he knowes , that , the value of the thing , will bee more at the day of paiment , then at the day of sale ; he may sell it for so much more , as in all likelihood , it will be clearely more worth ; his charges , and hazard , ( if there shall be any ) and the impairing , or diminishing of the thing , ( if it bee subject thereunto ) for the meane time being deducted . . if the thing which hee selleth , hath a fruitfull use , and yet notwithstanding , that use shall bee in all likely-hood of no lesse price at the day of paiment , then it was , at the day of the sale , hee may take so much the more , as the fruitfull use of the thing , is in the meane time clearely worth , the estimation of the hazard , and charge , being deducted . for the time , which himselfe granteth to the buyer ] i add this ; because if the buyer detaining the price longer , then the appointed time , shall bee an effectuall cause of losse , or hinderance , to the seller , hee is to allow him interest , properly so called : and the seller may with good conscience exact it of him , especially , if not through want , but through negligence , and unfaithfullnesse , hee useth delay . but when a man selleth his ware , for more then the just price , onely because hee giveth time to the buyer , hee doth indeed sell time , which is not his to sell : and so under the contract of selling , hee committeth vsury : for when the seller is content to grant time to the buyer for the paiment of the price agreed upon , it is all one , as if he lent that money , for such a time : for the voluntary forbearing of money due to him for his ware , is all one with loane : and upon such forbearing the buyer becomes a debtor , and the seller a creditor . for example : thou sellest 〈◊〉 for . pounds to bee paid at the end of sixe moneths , which thou wouldest have sold for lb. in present money . this men may call what they will , but it is vsury , after the rate of twenty in the hundred . some divines more briefly thus : to sell wares for time , and in respect of time , to fell dearer , may bee free from vsury . . either in respect of the rising of the commodity so sold ; if by the ordinary course of seasons , it will bee worth more , at the day of paiment of the money , then it was , at the time of sale , and delivery . . or in case , a man can neither vent his commodity for present money , nor keepe it longer without corruption , or detriment to the ware ; nor forbeare the money , without sensible prejudice to himselfe . these may seeme valuable considerations , without compasse of this teane . but admit a man will sell dearer of purpose , for the forbearance ; and forbeare of purpose , onely , that hee may sell dearer ; without pregnant likely-hood of the market rising , at the time of paiment , or of damnifying himselfe by keeping his ware , or such like valuable considerations ; that is vsury . for it is all one , as if he lent so much money for lucre upon covenant . iii. sometimes vsury masketh under the colour of buying , thus : a 〈◊〉 〈◊〉 unto an other lb. the principall to 〈◊〉 〈◊〉 by lb. a yeare in ten yeares ; and ten pound a yeare over-plus , for the use of that money : this were extreame vsury within the statute . if therefore purposely to avoide the statute , hee should agree with the borrower , to alter the nature of the contract , thus : with the same lb. he will purchase an annuity of lb. foe ten yeares of the same partie : this is * bargaine and sale , yet is it the very same thing , in truth ; differing onely in the parchment , and manner of covenanting ; subject to the same iniquity , and inequality ; poysoned with their joynt purpose of avoiding the penalty of usury , by other conveiances . for if their purpose could by any precedent communication of borrowing or other pregnant circumstances be discovered , the same statute would condemne them of vsury . but yet , if simply , without any pretence , such annuity of rent bee bought , and sold , wee cannot condemne it for vsury . howbeit , if it be an unreasonable bargaine , or bee injurious unto any by circumstances , it may bee a breach of justice , and charity in an other kinde . see ● . pag. . down . . i will give you a taste of the truth of my two latter answers to the last objection , in some of the worthiest of your supposed writers of usury . . concerning your first author , t. c. his manuscript is punctually and exactly answered by an orthodoxe learned divine , who was ten * yeares professour of the hebrew tongue in cambridge , d. pie ; in his booke called , vsuries spright conjured : published . to which , for any thing i could ever heard , not any vsurer , ecclesiastique or laick , or any of their proctors , brokers , or dependants any way , have replied any one word . and therefore that answer stands authenticall , and impregnable , untill some man say something against it . . concerning bishop iewell ; i wonder at their foreheads , who offer to ranke him amongst the patrons of vsury . j never read in papist or other a more grosse and unconscionable falsification . for iewell , reade him upon thess. . . you have him here , or ought to have him in your churches : is as resolute , plentifull , and mighty against usury , as ever any i read in my life . he is so punctuall , and precise ; so universall and absolute against it ; that heare his owne words , ibid. pag. . in the point of letting out the money of widowes , orphans and men distracted . he that taketh money to usury , saith he , whether he gaine , or lose , or whatsoever happen unto him , he must answer the whole stock he borrowed . and this is it that undoeth so many , and maketh them bankrupts . but this happeneth not in this case ▪ he that occupieth the orphanes money or stocke , is changed onely to use it as his owne , and no otherwise . if it perish or decay , or miscarry without his fault , hee is not bound to answer it . therefore as i said it is no usury . in the sect. next before , thus : this is not vsury ( saith he ) why ? because hee that taketh the stocke of the orphan , or of the mad man or of the diseased merchant i● not bound to answer all adventures , and casualties that happen . as , if to like use i take a stocke in cattell , and they die without my default : or a stocke in money , or wares , and the wares be burnt by fire , or the money stollen without my default , i am not bound to answer the principall : therefore it is no usury . here now m. s. come you in with your owne wofull glosse : and will needs make m. iewell , ( for so you call him here ) the most noble , resolute , powerfull confuter and confounder of vsury , that ever j read , to bee on your side . if a man bee not bound , say you , to answer it , ( as m. iewell saith ) i pray you in what case shall the poore orphane , mad man , or sicke merchant be in , if their stocke bee gone ? it had beene better for them , to have had their stocke lying still in their hands , and to have lived of it , then when it is gone to starve for hunger . these are your owne words m. s. iewell makes no such quere ; therefore iewell is of none of yours ; whom notwithstanding you put in your catalogue , by such a trick of falsification as i never read . but what shall become of the orphans , &c. say you if their stocke be gone ? and what shall become of those , say j , that have no stocke at all ? whom notwithstanding god graciously provides for , though they use no usurious , or injurious waies of getting . who are we that we should exempt orphans or any from being subject to gods providence , and ordering ? let this bee the pestilent property of usurers , to sow , as saint chrysostome said , without land , plow , or raine ; upon the matter not to trust gods providence : see fent . pag. . and further about orphans ; see before pag. . &c. . as concerning perkins . his third condition vol. . pag. . upon the eight commandement : which is this : hee must sometimes be so farre from taking gaine , that hee must not require the principall , if his debtor be by inevitable and just casualties brought behind , &c. in the place quoted by you in his exposition of christs sermon in the mount : hee onely approoves liberall and recompencing vsury , which i handled before ; not usury truly and properly so called , commonly practised in this kingdome , and that which j ever preach against and here oppose . . willet is an other in the catalogue . heare his owne words cutting the heart of usurers , and vsury properly so called , commonly practised amongst us . this consideration , saith he , given for the loane of money must not be ex pacto : it must not be agreed upon by any certaine compact , and covenant : as the words here are lo cesimun : non imponet is : you shall not impose , or lay upon him vsury . as it is not lawfull to covenant with a man certainely to pay so much : hee may loose by using this money ; he may be in hazard also of the principall : for the lender then to receive a certaine gaine , where the borrower is a certaine looser , were not iust : such indifferency must bee used , as that the lender bee contented ; as to bee made partaker of the gaine that commeth by his money , so also proportionably to beare part of the losse . upon exod. . pag. . . iunius is an other in the muster . but hee also so tempers vsurious poyson with cautions , and conditions as hee calls them ; that he breakes the neck of the common vsury practised amongst us . the first is in respect of the manner ( the transcriber saith measure , falsely , if not cunningly ) ▪ and what is that ? that the creditor doe not impose it unhonestly : but the debtor honestly offer it . in his third caution he hath this passage : if no profit bee reaped by the debtor , let the creditor take heed lest hee cruelly covet and feeke after his owne commodity , from the unprofitable labour and losse of the debtor . . zanchius is also urged . but heare him also so farre from approoving our common usury , that hee utterly confounds in these words : imo hoc aio esse debes o creditor , ut si debitor non solum non fecit lucrum , sed etiam accepit damnum , tu quoque damni aliquid cum illo patiaris : hoc enim postulat aequitas & charitas . jn . ad eph. pag. . nay thou oughtest saith he , o creditor to bee of this resolution ; that if the debtor , not onely make no gaine ; but also hath received losse , thou also must suffer with him some part of the losse . for this equity and charity require . . your virell allowes that gaine for lending , which is taken according to order of law. but our lawes , as appeares clearely before , pag. , , &c. take no order to take any vsury ; nay our common law abominates it ; our statute law calls it a detestable sinne and forbidden by the law of god ; therefore we of this land must take no usury . . that polanus doth not approove , but condemne usury properly and truly so called , commonly practised in this kingdome , seemes manifest , by divers passages : he makes three kindes of it : . gainefull . . recompensing . . punishing . the first , which is the same with our common vsury , practised in this kingdome , hee thus defines : a gainefull vsury is theft , which is committed , when any receives gaine , onely in liew of lending , having received no dammage , by any fault of the borrower . under this kinde he compriseth all b kinde of usury , which either oppresseth the poore ; or makes men poore . how vsury bites , and makes men poore ; see before , page . &c. his reasons for which hee damnes this vsury are many : the sixt declares his meaning against that usury which we pursue with just indignation , and is commonly and cursedly practised almost now every where . it runs thus : this gainefull vsury is wicked ; sith by it , the vsurer seekes gaine out of that thing , the losse , or hazard whereof belongeth not unto him ; but to the debror . it is an unjust thing to gape for gaine , out of an other mans losse . mutuatio debet esse gratuita : i.e. absque alicujus lucri exactione , & captatione , aut doni acceptatione . ibid. pag. . borrowing ought to bee free , without exaction , and captation of gaine , or receiving of gaine . it seemes by such passages as these ; that polanus was no patron of usury properly so called . at the close , let me speake unto you ; as saint austin did sometimes unto his hearers : haec fratres charissimi , si vobis ego non dixero rationem pro animabus vestris in die judicij redditurus ero . quicunque autem magis mihi irasti , quam se emendare voluerit , non habet unde per ignorantiam se possit ante tribunal aeterni judicis excusare , ut dicat se non fuisse admonitum , nec a malis prohibitum , nec ad ea , quae sunt deo placita castigatione , & admonitione frequentissimâ provocatum . sed credimus de domini misericordia , quod ita negligentibus quibusque inspirare dignabitur , ut sibi magis , vel peccatis suis , quam medicamentis sacerdotatibus irascantur . et quomodo aegrotantes a carna libus med cis requirunt sanitatem corporum , sic a spiritalibus medicamenta desiderent animarum . august . de tempore serm. . beloved brethren , if i admonish you not of these things , i must give an account for your soules at the day of judgement . but whosoever will rather bee angry with mee , then amend himselfe , hath no excuse for his ignorance before the tribunall of the eternall judge : as that hee was not prohibited from evill , or provoked to good . but our trust is in the mercy of god , that by his holy inspirations hee will so worke upon all negligent hearers , that they will bee angry rather with themselves and their sinnes , then with the wholesome medicines of the priest : and as sicke people desire health of body from their carnall physitions , so they will earnestly desire the health of their soules from those that are spirituall . finis . perlegi tractatum hunc de vsurâ , in quo nihil reperio quò minùs cum utilitate imprimatur tho : wykes r. p. episc. lond. cap. domest . notes, typically marginal, from the original text notes for div a -e cant. . . acts . . instructions for comforting afflicted consciences . pag. . &c. usque pag . de vita anselmi lib. . in oper ans. sozem. hist. lib. . notes for div a -e * of whom beza somewhere professeth , that the sun never beheld a more divine meeting since the apostles times . * see the same also in corrupter times . wet . book pag. . * 〈◊〉 pag. ● . ob. . answ. . see fenton pag. . chrys. hom. . ope. imper . * hence that of iunius . nos itaque damnandam esse , & intolerandā omnem usuram non possumus adfirmare , sed eam solùm quae pauperes , egentes opprimit , aut pauperes facit . appen . ad expl. levit. pag. . * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basil , hom adu . usur . ob. . answ. . ezek. . . ob. . answ. . mat. . * lib de tobia . cap. . * lib. . in ezek. . lib de 〈◊〉 obia . cap. . ob. . answ. . hottom . de usur . . arist. eth. . . ob. . answ. . ob. . answ. . * how money is unlawfull . see fent . pag. , . because it may be subject to cavill . ibid. pag. . commodatorius non tenetur de casu fortuito , nisi se adstrinxerit . cod. lib. . tit. . leg. . see dow. how usury differs from the lawfull contract of location . pag. . ob. . answ. . * p. . loc. com. pag. . hoc argumento posset tota scriptura everti . mundus enim non vult in viâ manda t●rum dei ambulare . num igitur ducendū est , non esse peceata , quae in scriptura manifestè damnantur ? rom. . . luke ● . . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro. . . tim. . . ob. . answ. . accusatio enim potius , quam executati● , vbi mand●ti est a perta transgressio aug de civit , lib. . . leges boni regis edvardi ▪ qui regnare coepit anno salutis . pro exlege for an outlavv , and so deprived of the kings protection , and of his lavves . ob. . answ. . rom. . . it is unjust to exact any money , where there is no cōmutation : but the usurer the principall being safe doth exact vsury , not for any thing els , but for the duty of lending only . ergo , it is unjust to exact usury . psal . . & . . in decalog . append. in psal. . o●b . . answ. . deut. . , , luke . . loc. com. de pauper . cap. . object . . answ. object . . answ. see f pag . object . . answ. . vsura est peccatum non solùm in se , sed etiam secundum se , & ideo ex nullâ circumstantiâ benè potest fieri . schoolemen . object . . answ. oblatio quidem blanda , sed immanis exactio . de tobia cap. . object . . answ. . deut. . . a exod. . , , . b ver. . * exod. . . & . . deut. . . chap . . chap. . . . chap. . . . psal. . . psal. . . esa. . . . chap. . . jer. . . chap. . . chap . . zach . . mal. . . king . mat. . . jam. . . object . answ. . iewell upon thess . . pag. . * as that taken from barrennesse of money and the unnaturall brood of usury , &c. see fen. pag. , . usura est lucrum ex mutuo pactum . si debitor usu alieni aeris multum lucratus est , vel magnum aliquod damnum evasit , certè ex gratitudinis officio , & mutuo respectu charitatis obligatur ad antidora . rectè enim dititur in officijs charitatis , primo loco illis tenemur obnoxij , a quibus nos beneficium accepisse agnoscimus . nec peccat creditor accipiendo , quia differunt officia charitatis , & usura . sed sic levissima occasione quaeritur praetextus usurae . si enim vel pactum , vel intentio precedit , quòd alias non erat mutuaturus , nisi ultra sortem gratitudinis loco aliquid accipere● , revera est usura , quocunque nomine appelletur . chemnit . loc. com. de paup . pag. . lib. de definit . appellat . wee are not bound to lend to any but to such as be in want : and to such , if we be able , we must lend freely . * if a man should set out the excellency of a man , discoursing of the admirable faculties of the soule , the goodly structure of his body , &c. were not hee ridiculous that should step out and say : but i hope he meanes not all this of man in generall . for a dead man hath no such thing , &c so , &c. the venome and poyson of the unconscionable covenant and by consequent that life of iniquity is not found in liberall , or recompencing usury . see for this purpose , claytons case adjudged to be usury . l. cooke p. . of reports . * though it be bargaine , & sale : yet upon the matter , the very same , under an other forme of covenant : the very intention maketh it usury . * see his book against usury . pag. . nempe si creditor saenus non imperat turpiter , sed debitor bonestè offert . sin autem utilitas ad ipsum nulla redierit , ut caveat creditor , ne ex lalabore inutili debitoris sui , aut etiam damnoso suam ipsius utilitatem inhumanè captet . appen . ad expl levitici . pag. . a usura lucratoria , est surtū quod committitur , cum quis lucrum accipit solius mutuation is causâ , nullo dāno accepto culpâ ejus , qui mutuò sumpsit . pol. syntag. tom. . cap . pag. . b hujus species est usura usurarum , &c. item omnis usura , quae pauperes opprimit , aut pauperes facit . ibid. quia est ini . qua , quum per eam usur arius quaerat lucrum ex eâre , cujus damnum , aut periculum ad eum non spectat , sed ad debiterē . injustum est exalterius damno lucrum captare ibid pag. . quæstio quodlibetica, or, a discourse whether it may bee lawfull to take use for money filmer, robert, sir, d. . this text is an enriched version of the tcp digital transcription a of text r in the english short title catalog (wing t ). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo a wing t estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase , no. a ) transcribed from: (early english books online ; image set ) images scanned from microfilm: (early english books, - ; : ) quæstio quodlibetica, or, a discourse whether it may bee lawfull to take use for money filmer, robert, sir, d. . twysden, roger, sir, - . [ ], , [ ] p. printed for humphrey moseley, and are to be sold at his shop ..., london : . an examination of dr. fenton's treatise on usury. "to the reader" signed: roger twisden; preface signed: r.f. written by r.f. [i.e., r. filmer?]; edited by r. twysden. cf. bm. errata: p. [ ]. reproduction of original in cambridge university library. includes bibliographical references. eng fenton, roger. -- treatise of usurie. usury -- early works to . a r (wing t ). civilwar no quæstio quodlibetica, or a discourse, whether it may bee lawfull to take use for money. filmer, robert, sir d the rate of defects per , words puts this text in the d category of texts with between and defects per , words. - tcp assigned for keying and markup - spi global keyed and coded from proquest page images - rina kor sampled and proofread - spi global rekeyed and resubmitted - olivia bottum sampled and proofread - olivia bottum text and markup reviewed and edited - pfs batch review (qc) and xml conversion quaestio quodlibetica , or a discourse , whether it may bee lawfull to take use for money . iohan. sarisburiensis epist. . in omni ardu●● dubietate censeo factendum ; vt primo omnium quaeramus & sequamur quid super 〈◊〉 lex divina praescripsit , quae si nihil certum exprimit recurratur ad canones & exempla sanctorum , ubi si nihil certum occurrit tandem explorentur ingenia & consilia sapientum in timore domini . london , printed for humphrey moseley , and are to be sold at his shop at the 〈◊〉 armes in st. paul's church-yard . . to the reader . assoon as i had understanding in the affaires of this world , i became sensible how grievous it was to lie under the heavy disease of paying interest , consideration , or use , ( term it how you will ) for mony : and finding it generally condemned by those whose judgements and learning i did most esteem , i began to question with my self whether the sinne were not of that nature that i my self in paying did concur in the same offence with the taker , according to that a of st paul , in the vulgar latine , qui talia agunt digni sunt morte , non solum qui faciunt sed etiam qui consentiunt facientibus . which doubt i found after propounded by aquinas a ae q. . a. . but neither so resolved by him , or his learned commentator cajetan , as that i received satisfaction in the point . upon which occasion i began to search farther , and as for the scripture i confess the prohibitions in it seemed to me to have much of the laws framed for no other than the common-wealth of the iewes ; and to bee of the same nature the b iubile , c the cities for refuge , d the release to bee made every seventh year were : for it is no way probable god who commanded them neither e to vex , nor oppress a stranger ( which it is apparent was of such an one to them as they were to the egyptians ) would have permitted the free exercise of use towards , him could it not have been without either oppression or vexing . and prohibited the iewes who ( either in respect of their often releases and jubilees ) could not give the assurances might be required in such contracts , or for some other reasons alone known to the divine wisedome . as for the other places in the psalmes , ezekiel , &c. they ever seemed to me no more prohibitions , but were to bee referred to the first limitations of it . besides , what was me thought very considerable , no one writer i met with condemned the taking increase upon lone of money if offered with willingness , and not contracted for be the party never so poor that payed it , yet i observed that to be against levit. . . as all oppression in buying and selling . verse . touching the practice of the primitive christians there is nothing more plain than that it was not onely common amongst them , but allowed by lawes , for proof of which there needs no more than the title de usuris found in both the codex of theodosius and justinian , and that in so high a manner as the emperour constantine at the very time the councill of nice sate , seemes to have moderated the excess f , yet so as hee that lent two bushels was to receive a third usurae nomine , quae lex ad solas pertinet fruges : nam pro pecunia ultra singulas centesimas creditor vetatur accipere . i know it is not without question what is the meaning of centesima , acursius saies it was as much as the principall in a year . g est centesima quae sorti in anno aequiparatur . and elsewhere gives this example . h sors est duodecem usura sit in anno quatuor , sed etsi octo tunc est bessis , si aequiparatur sorti tunc est centesima . and so understands it he that made the gloss upon gratian . i centesima dicitur usura quae sorti aequiparatur in anno . so that by constantines alowance no man was to receive of fruits above a third , but for mony by the year the whole summe , which was intollerable . others are of opinion that the roman manner of paying for the lone of mony beeing by the month , which horace k shews haec ubi locutus foenerator alphius , iam jam futurus rusticus , omnem relegit idibus pecuniam ; quaerit kalendis ponere . and of a debtor to pay use , — l tristes misero venère kalendae they therefore m think no man should pay more than the hundreth part of the principall by the month , called therefore centesima , which was . per cent. in the year , a large increase enough to ruine any borrower . but be it which it will it cleerly shews as n the emperour valentinian and theodosius say , vsury or increase for mony was ●ure permissam . neither the lay alone , but bishops themselves ( not so carefull of their pastorall function as was fit ) did o per alienas provincias oberrantes , negotiationis quaestuosae nundinas aucupari , esurientibus in ecclesia fratribus non subvenire , habere argentum largiter velle , fundos insidiosis fraudibus rapere , usuris multiplicantibus foenus augere , so that not content with what the law allowed they did increase their stock by use upon use , which how unconscionable it might be , and how performed , i will not here dispute , he that would understand how it past may read acursius his gloss ad leg. . cod. usuris . these exorbitances in the clergy procured the canon in the council of p nice , which yet reached none but those that were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , within the rule of the church , and is undoubtedly there set down not as a thing in its own nature bad and forbid ●ure divino , but as we say jure positivo upon the churches command . for first it did not extend to the lay , which had it been a sin in it self , could not have been exempted out of the command . secondly , at the same time the emperor , so renowned to all posterity for piety and equity in making lawes , establisht the thing it self by an edict , as did divers godly princes who succeded . thirdly , it only provides for the future , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he that should after that time take usury , not with any reference to the past , which had been most inconsiderately omitted had the thing been in its own nature bad . q as the heathens observed , lawes looked not at offences past if the thing were not in its own nature faulty . so when it provides only for the future , without any censure of the past , there is a great probabilitie it was tolerable before . fourthly , the other particulars provided for with the like severity , are cleerly juris positivi , as that none should use any manuall occupation , for so i interpret {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there . which how ever it may be very indecently exercised in any of the clergy , yet certainly hath no other ground for beeing unlawfull than the command of the church , for st. paul doubtless did it act. . . . cor. . . &c. lastly , the offence seemes to be much in the quantity , for they exacted not less than {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , the whole and half . conformable to this decree of so famous a councill , divers provinciall ones held at r carthage , arles and elcewhere did prohibit usury , but ever with the restriction to the clergy only ; indeed the councill of carthage being put in mind by one that in his parts it was condemned in church-men , gratus the bishop of that sea replies , quod in laicis reprehenditur , id multo magis in clericis oportet praedamnari , which plainly sh●ws it not to be condemned as in it own nature a sinne , for then the lay as well as the priest had been in all times culpable , but as of that which however in some it might be tolerable , yet was not fitting for them to exercise . and truly the excesses then taken did so much pass all proportion of charity , as it wel● deserved reprehension , and cause the fathers speak with more earnestness against it than other sinns to which men were by nature less addicted than that of covetousness . and for proof of it , there needs no other testimony than that of iustinian , whose care was veterem duram et graviss●mam usurarum molem ad mediocritatem ducere , &c. and doth therefore establish what should bee taken ; too long to be here inserted ; he that would know more particularly may have recourse to s the law it self . it sufficeth me , that the emperor having there proportioned what people of severall conditions should take , he concludes , caeteros autem omnes homines dimidiam tantummodo centesimae u●u●arum nomine posse stipulari et eam quantitatem usurarum etiam in aliis omnibus casibus nullo modo ampliari in quibus citra stipulationem usurae exigi solent ; what dimidium centesima was i must refer you to that i have said before , though acursius explaines it to bee half the principall , by this verse , quaerere semisses possunt communitur omnes . it seems by novel . . . and other laws , use in those times , however thus moderated by the emperor ( who likewise took away t use upon use ) was very high . if any shall question how these laws were censured by the holy fathers of those times , i confess my self to have read nothing in particular of those concern usury , yet in generall u eusebius observes constantine reduced old laws to more equity , and indeed so we find him to have x done , even those did pertain to debts , which are of near relation . and of iustinian we find this testimony in the sixth generall councill , y {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which i translate thus ; justinian a king of happy memory , above all things jealous of the true and apostolique faith , the truth of whose belief as much as it did please god by his sincere confession , so much did he raise the most christian policy ; the godly memory of whose devotion is to this day famous , and the truth of his faith disperst throughout all the world by his imperiall edicts is praised . and somewhat after z {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that is , the great justinian , the last , but most worthy of all , whose virtue and godliness reduced all things to a better order . how can we then imagine princes so pious , so carefull to correct all they found amiss , should permit what was so full of sin as some now take it to be ? and thus for ought i know stands it amongst the eastern christians to this day , unless the mahumetan have made in some parts an alteration . but in europe after the year , that charles the great divided the empire , it received some change : for in his capitulars we find a clear determination that it ought not to be ; a usuram non solum clerici sed nec laici exigere debent : which is the first prohibition i have at all met layd upon the lay. the councill of nice , and the b canons attributed to the apostles , did condemn it in the clergy , and so likewise did some particular synods . and that of carthage did not approve it in them ; and leo the first , who went farthest , did grieve c condolere the exercise of it did cadere in l●icos qui christianos se dici cupiunt , intimating it had been a greater perfection of charity , had they abstained from it ; but none extended to a command , or to determine it a thing they ought not to do , before this decree of the emperor ; which no doubt wanted not pens to defend it ; for about two hundred years after , certain learned men collecting out of councils and fathers , such rules as were most apt for the government of the church , and direction of a christian , called therefore canonists , as those who were the beginners of the canon law , such were burchardus bishop of wormes , ivo of chartres , and gratian a benedictine monk , who writ the last of them , yet began his work d , and finished it ten yeares after ; neither of them omitted sundry e chapters in condemnation of usury , and were therein followed by canonists , casuist● , and schoolmen , insomuch as there is hardly any collection of the f canon law since , without one title de usuris , it turning infinitely to the advantage of the ecclesiastique , who by that was made judge of allmost all agreements between man and man , as who shall read the title in the canon law , and what the doctors have writ of usury , restitution upon it , and participation with the usurer , &c. may plainly discern . and not content with what hath past in foro animae , in private , they have gone so far , as a g temporall judge , being sometimes ready to give sentence upon a contract , hath been stopt by the ecclesiastique , on a pretence the bargain vvas usurious . yet the necessity of humane commerce hath caused divers , so great enemies to the name of use , with their * mountains of piety , their distinctions of lucrum cessans , and damnum emergeus , to palliate so the thing it self , as to call that no usury , which hath the same effect , at least to my understanding . after the year much of the ecclesiastique power , especially what concerned heresie , was delegated by the pope to certain inquisitors ( called since the court of inquisition ) h whom alexander the fourth , about the year did expresly charge not to meddle with any question of usury , though there wanted not some , who in that age affirmed , usura non fosse peccato mortale , as appeares by i history , and that resolution of clement the fifth in the councill of vienna , . si quis in illum errorem inciderit ut pertinaciter affirmare praesumat , exercere usuras non esse peccatum , decernimus eum velut haereticum puniendum . upon which the inquisitors grew very busie in many parts . at florence in the year , k upon a great disorder that then fell out , they were forced by laws conformable to those of perugia , spain , &c. to regulate their power , though in l arragon by a bul of leo the tenth it seems they now proceed in such causes . in venice , that wise state would never admit the inquisition m che si trattino causa di usura di qual si voglia sorte , to meddle with any kind of usury , nor the trade of any artisan , &c. touching the church of england , farther than that the councill of nice was received both by the n britons and o saxons even at the very first , i know no particular prohibition of usury , if we omit that imperfect clause p in the council of calcuith , about , till edward the confessor , who having lived long in france , and seasoned with the principles of that kingdome q did , first , banish all usurers out of his kingdom . secondly , if any after that prohibition should be found to exercise it , he then confiscated all he had . thirdly , he bard them of the protection the law afforded , and gives this reason , that having lived in the french court , he had learnt , quod usura raedix omnium malorum esset . but as a r learned gentleman wisely observes , too severe laws are never duly executed ; so hapned it with this , which certainly was not all put in practice in england , for in the year ● in s a councill held at westminster , by cardinall de crema the popes legate , and the clergy of england , we find it only prohibitory to those of the church ; usuram & turpe lucrum clericis omnimodis prohibemus , qui vero super crimine tali confessus fuerit aut convictus , à proprio gradu dejiciaetur . and again in another held at the same place by t albericus bishop of hostia the popes legat , thus , foeneratores clericos & turpia lucra sectantes , & publica secularium negotia procurantes , ab officio ecclesiastico nihilominus removendos ce●semus : which is indeed no more than a renewing the nicene canon , of which before . after this i doe not remember any one made directly against it in england . neither hath lynwood any title of it , though there be so many in the common law , nor at all that i know doth he touch upon it , unlesse in one u place , and that very lightly , which shewes clearly it was not much prosecuted here . by these steps that which at the first was exercised by bishops and others , afterwards forbid the clergy , as what might x intangle them in the affairs of this world , and shew minds y too greedy of filthy lucre , allowed by so many imperial edicts of the most pious emperors , first became disliked in the lay , after that prohibited , and then they proceeded so far , as to determine , to affirm it no sin , was hereticall . upon the whole matter i could not conclude , either by express words , or necessary inference out of scripture ▪ or the practice of the primitive church , either giving , or taking use for mony lent , to be in its own nature amongst christians sinfull , so as no other circumstance made it s● , as either the exacting the height the law permitted , or upon the borrowers poverty , not accepting what he is willing and able to pay , but with rigour forcing from him the uttermost penalty , or using some other way against charity , not so fit for me to explicate ; in short , i saw no reason not to submit to that of alstedius , z usura non est intrinsicè sive suo genere mala , sed est res indifferens ; nor to deny that of a calvin , nullo testimonio scripturae mihi constat usùras omnino damnatas esse . yet i doe not take upon me to determine it to be absolutely lawfull , i leave that to some learned divine , only i have here historically related what i met with in the inquiry . i know many of conscience and learning are of a contrary opinion , and i take this to be of that nature b s augustine in one place held purgatory , utrum ita sit , quaeri potest et aut inveniri aut latere , that every man ought to satisfy himself , and do accordingly . men of great sincerity and judgment may differ in theologicall tenets . cardinall cajetan , of that integrity chamier hath left this testimony of him , c vir meo ●udicio quanvis papista tamen candidus , plurimumque distans ab ea pertinacia quam in reli quis deplorare cogimur , is fully of opinion the paying mony for loan to those banks are called mountaines of piety is d unlawfull and usurious . cardinall tollet , in whose writings to use casaubous words , cum xcellente rerum philosophicarum et theologicarum notitia par certat modestia , is cleerly contrary and against him , holding them very lawfull . in these disputes i cannot but think of that of f aqu. quando quaestio quae quaeritur de aliquo 〈◊〉 utrum sit peccatum mortale vel non nisi ad hoc habeatur auctoritas expressa scripturae sacrae , aut canonis , seu determinationis ecclesiae , vel evidens ratio , non nisi periculosissimè determinatur ; and indeed , if he mean by the determination of the church the four , nay that of faith that was resolved in the six first generall councills , i know nothing to oppose against it ; but of this too much . whilst i was thus in search , this peece i now give thee , was written almost thirty yeares since by a very learned gentleman for satisfaction of a person of worth , and relation unto him , fell into my hands , f●om whence some friends importunate for copies of it , i ●earing the thing it self might ●●ceive injury by ill transcribers ( as those of som g famous writers have done ) adventured the p●●ting it to the press , 〈◊〉 knowing how the auctor may interpret this my bold 〈◊〉 in doing it without his command . the reader therefore cannot expect it should come out so perfect as it might have done , had it past his last eye . yet if thou find any just cause of exceptions , let them be known , before the gravel stone or some infirmity make the writer unable to give thee and the world further satisfaction . however , such as i received it , i give it unto thee , and if thou beest a lender and it shall not satisfie thee in the receiving profit for loan of mony , i can assure thee it hath me fully in the paying of it . farewell . east-peckham oct . . roger twisden . the preface if exceptions be taken either to the argument or author of these notes , the answer must be , this question of vsury concerns no article of faith ; but is a point of morality , and case of conscience , and in that regard it admits of a disputation without scandall : the rather , for that the church of england hath not defined or described vsury . the divines of the reformed churches are divided in this controversie ; the greatest part of them oppose or mislike the rigid assertion of such as condemn all contracts for gain by lending ; namely , bishop babington , mr. perkins , dr. willet , dr. mayer , mr. brinsley , and others here at home ; and abroad , calvin , martyr , bucer , bullinger , danaeus , hemingius , zanchius , vrsinus , bucanus , junius , polanus , molineus , scultetus , alstedius , amesius , grotius , salmasius . the author , though he be neither divine by calling , nor by profession a scholar , yet as he is a rationall man he may , and as he is a christan he ought , for the direction of his own practice , to examine what may be done with a safe conscience , and what not . the civilians and canonists frequently dispute of the nature of vsury , he knowes not but that any other laique may doe the like . the argument was first undertaken for the satisfaction of the tenderness of the conscience of others , and not to justifie any practice of the authors , who hath alwaies given , but not taken vsury . this point of vsury , as it is at this day controverted , is a meer popish question ; first broached by the schoolemen and canonists , no antient father or writer that i know of ever defined or disputed it . since the reformaton melancthon and chemnitius are the only noted men abroad , and here at home dr. downam now bishop of london-derry in ireland , dr. fenton , and learned dr. andrewes late bishop of winchester . i have made choice of dr fentons treatise to examine , because it is the latest , and i find little of any moment but is in him . i desire his book may be first throughly read , for otherwise , what i write will not so easily be understood . to give some brief accompt to the ●eader of the substance of the scattered arguments in this tractate , he must know ; that my scope and intention is to shew that vsury is no where in scripture forbidden to christians : but that it is as lawfull as any other contract or bargain , unless the lawes of the land do prohibit or moderate it as a point of state or policy . and that no state or commonwealth can or ever did stand without it , or that which in contracts is equivalent to it , since the valuation of the use of money is the foundation and rule which govern the valuation of all other sorts of bargains . i further maintain , that vsury was never forbidden to the iewes ; only by ( reason that by a more speciall appointment of god they dwelt in a land in the midst of many strangers ) moses made a politique iudiciall law , that the iewes should take vsury of those strangers , and not of their poor brothers : not much unlike as if the king should ordain in london , that citisens should take vsury of men of midlesex , and not of poor tradesmen of the city . more particularly , i undertake to manifest , that the definitions of vsury ( wherein dr. down . and dr. fenton mainly differ between themse●ves ) are neither warrantable by the rules of art , nor justifiable by any proof or ground in scripture , or by any testimony of antiquity either in councils or fathers . and that the lawes given by god about vsury are such as by the coherence of the texts , and the conference of other places , do shew that those lawes did only intend a prohibition of taking vsury of such as borrowed in case of extreme necessity , and were so poor that they were in charity to be relieved . and yet those lawes which did in such case only prohibit vsury to the iewes , were not moral or perpetual , but iudiciall and temporary , and no way bind us , but we are left to the lawes and customes of the kingdome to guide us in our contracts so long as they bee not contrary to the rules of charity . i shew that all the properties of letting do agree to money . and that vsury in it self is neither unnaturall , ungodly , unjust , or uncharitable . lastly , i do shew that dr. downam , dr. fenton , and all others that do most condemn vsury , are forced to confess at last that vsury may be lawfull ; they all allow the taking of interest , mortgages , annuities and leases for yeares , all which by their own expositions and confessions are of the same nature with vsury , and doe only differ in the manner of the security or contract : after they have eagerly disputed that all contracts for gain by lending are vsurious , at the end they quietly conclude , that the contracts are not usury , but onely the secret intention of the heart makes it to be vsury or not vsury . thus in few words they overthrow at last the foundation of their own doctrine , and play fast and loose by a multitude of their irresolute distinctions , so that either their conclusion must be that vsury is lawfull , or els they can conclude nothing at all . if i wrong either dr. fenton , or the truth , i desire friendly to be shewed my error . i do not follow him here line by line , for so i might tire my self , and vex others with unnecessary tautologies : i have onely endeavoured to extract the quintessence of his reasons , and to apply my self to the examinatiom of them . his reasons not his rhetorique i except against , whether justly or vnjustly let others judge to whose censure i submit these papers . i would fain know of the ministers of the gospell who do often reckon up in the pulpit vsury as one of the crying sins , what warrant they have in the gospell for such boldness : we find severall sinnes numbred up by our saviour and the apostles , but vsury never so much as named for a sin in the whole new testament . st. paul in the fift to the galathians , doth with one breath reckon up together seventeen sins which he reproves , & yet vsury is none of them . but many preachers cannot not reckon up seven deadly sins except they make vsury one of them . r. f. errata . pag. . l. . for different lege for a different . pag. . l. . sute lege sutes in law . p. . l. . for exod. . . lege exod. . . p. . l. . be sold , lege must be just sold . an examination of dr. fentons treatise of vsvry . touching the definition of vsvry . i let pass his chapter of names of vsury , because he confesseth that by them he hath proved litle or nothing at all . page . the main point is the definition , which he saith must not bee omitted , or slightly passed over , because it is a great and necessary question to resolve the understanding what that vsury is , whereof we dispute , pag. . and therefore hee doth intitle his first book wholy about the definition of vsury : although when he comes unto the point , he doth nothing less than define it ; as may thus appear . actuall vsury ( saith he ) pag. . is of divers diversly described , a variety tedious to relate . first , in stead of all unlawfull usury , he speakes of a description of part only , to wit of actuall usury ; whereas he should first define , and then divide : but inverting the rule of method , he suffers m●ntall usury ( which hee saith is a sin ) to escape out of his description . neither doth hee so much as describe actuall usury , onely hee tells us of diversity of descriptions of others , but never lets us know which he approves . yet at last hee contracts the pith in three words , but resolves not how wee should place them ; so leaves us to a thus , or thus , or thus . first , hee puts lucre in the place of the genus , and covenant in the room of a difference . secondly , he makes covenant the genus , and lending the difference ; and lastly he puts lending for a genus , and lucre for difference . thus by turning the genus into the difference , and the difference into the genus , he leaves us uncertain of his description , yet concludes that within the compass of three words we may finde vsury ; but who knowes not that three words diversly placed breed many times different , and some times contrary senses . yet this is all the definition you are like to find in him . and thus in few lines he passeth over sleightly that necessary question which should resolve our understanding what vsury is . but let us draw a little closer , and examine the pith of these three descriptions cited by dr. fenton , and contracted in three words . pactum ex mutuo lucrum . usury is lucre for lone upon covenant , or the covenant of lucre for lending , or lending upon covenant for lucre . . whereas he saith vsury is lucre , he seems to make lucre or gain to be the genus of vsury . this undoubtedly is a false genus ; for certainly vsury is a sin of commission , and therefore an action or operation ; so that lucre , or gain which is onely a passion or product of lending , cannot be the genus of it . he maketh covenant to be the genus : let me ask him but this question ; a father to stir up only , and trie the industry of his son , doth lend him an hundred pound with a peirastical covenant for gain , not intending with himself to take any interest at all of his son ; doth any man take this to bee vsury in the father , who never meant to take the least encrease from his son ? surely then the bare covenant cannot be the sin of vsury in this case . he saith , vsury is lending upon covenant for lucre . in this description , as also in the two former , i find a manifest contradiction of his own principles and grounds . to lend for gain is no lending at all ; for lending ( saith he , pag. . ) in its own proper nature is free ; letting is for hire or gain . so that by this his doctrine , lending for gain is no lending at all , but letting or hiring out . therfore if dr. fenton had been true to his own principles , he should have defined vsury to have been letting upon covenant for lucre ; or in brief , letting or hiring of money . but both dr. fenton , and all other antidaenists cannot endure to have vsury called letting or hiring of money . moreover , i find in these three descriptions , that he imagineth the gain or lucre is for the bare act of lending ; in which hee is much mistaken : it is not for the lending , but for the using of the thing lent that men give vsury : and answerable to the time for which money is let , the increase or vsury is more or less , although the simple act of lending be alike in both . the ordinary word vsury ( which dr. fenton derives from usus rei , the use of the thing ) teacheth , even children , that vsury is given for the use of the thing , and not for the bare lending . again , in these his three descriptions the word covenant is perpetually found ; without any warrant of scripture : yet hee pretends by deduction to fetch it out of the text in exod. . . thou shalt not be as an vsurer unto him , thou shalt not oppress with vsury . in the original it is , thou shalt not exact , and , thou shalt not impose vsury . from whence dr. fenton concludes , that there can be no exaction or imposition upon a free person , but by way of covenant . pag. . under favour , this his inference is false ; for exaction may be of things neither covenanted for , nor due . in the construction of our common law , and of our vulgar phrase , extortion and exaction are thus distinguished , extortion is a wrong in taking more than is due , exaction is the taking of that which is not due at all : which distinction were false , if that exaction must be by precedent contract . the poor jews did ordinarily borrow victuals , money , and other necessaries upon pawns , as may appear by many texts . the lender , who did take the pledge as a caution for his principall , might detain it from the poor borower untill hee would allow some gain above the principal , and by such unjust means exact or impose an unconscionable increase without any precedent covenant . there is small reason to imagine , that such indigent people ( as are described by moses ) who borrowed onely to supply a present want , should have credit sufficient to take up so large a sum for so long a time as might deserve an obligation or covenant for the payment of encrease . a man who could not have his bond taken , might yet have his garment received for a pledge ; and pledges were ordinarily given with intention of speedy redemption , because raiment is almost as necessary as food . the borrowing in this kind being of things of so small value ( that the use of them for a small season was hardly valuable ) might be a great reason of the prohibition of vsury by moses in such cases . neither is a man that lends upon pawns in the like hazard vvith him that takes bonds , or such securitie . it is the confession of dr. fenton , that when the law against vsury was given , there was none that borrowed but only the poor for need , and upon necessity . therefore , without better warrant by direct and literal proof from the scripture , it cannot be evinced that this word ( covenant ) must necessarily be required in the definition or description of usury , although dr. fenton conclude , it is no vsury except it be by covenant , or by some dumb contract at the least . dr. downam omits this word covenant in his definition of vsury . i am strongly perswaded by a place in nehemiah , to think that vsury doth not consist in contracting for gain . i find in the sixt chapter , a grievous oppression described ; a great cry of the people against their brethren the iews , they were forced to take up corn for themselves , their sons and daughters , upon mortgage of their lands , vineyards , and houses , they sold their children for bond-slaves . these were men opprest by contracts , and were to pay twelve in the hundred , as appeareth by the eleventh verse . and yet for all this , there are such passages and circumstances of the text as move me to think that this oppression was not properly usury . first , nehemiah never calls it vsury , but only a burthen ; neither the word neshec , nor tarbith , nor marbith is to bee found in this chapter , and yet these are the only words in the law to express vsury . secondly , n●hemiah never tels the nobles and the rulers , that they had broken the law against usury . any man would think , that to rebuke and reclaim men from their sin , the way had been to have named it in particular , or the law by which it was prohibited : but nehemiah doth neither of these , he only tels them , it was not good what they did , and askes them if they ought not to walk in the fear of their god because of the reproach of the heathen their enemie● ; not because of a particular law against vsury , but for that the name of god should not be blasphemed by the heathens , when they saw how miserably the jews did oppress one another . thirdly , nehemiah tels the nobles , that he and his servants might have exacted as well as the other nobles : whereas if this exacting had been vsury , he could not justly say , that he might have exacted , for it had been against the law . lastly , nehemiah doth not threaten to punish them as he was a magistrate , but entreateth them by his charitable example to leave off their exacting that burthen . so then nehemiah never naming vsury , nor mentioning the law against it , but supposing the act of the nobles to be lawfull , but not expedient , doth encline my belief to think , that this oppression was not properly vsury , although it had a covenant for gain . and one reason why this was not vsury might be , because the people were not primarily such poor necessitated brethren as are described in the first lawes against vsury : for though these fell into want , yet at the first they had lands , houses , vineyards , and olive-grounds , for which they were to pay unto the king a yearly tribute . another reason that avails with me to perswade that all contracts for gain are not prohited as usurious , is the testimony of our saviour , luke . . who mentions a bank of vsury in the jewish commonwealth , out of which a man by delivering in his mony , might at length receive his own with vsury . although our saviour do neither shew dislike nor approbation of such a bank , yet for it to bee within any city of the commonwealth of israel , without the ordinance , or at least allowance of the prince or magistrate , is a thing most improbable . and almost as unlikely that the state should tolerate such a bank if all vsury were of it self unlawfull , and also so pernicious to the commonwealth by the oppression of it as dr. fenton pretends . i find many reproofs in the gospel of the false glosses and interpretations of the scribes and pharisees , whereby they perverted the law in many things ; but i find not any rebuke of the magistrates for this of vsury , if it had been such a publique violation of the law , it could not have been forgotten by our saviour christ and all his apostles . but to what purpose is it to dispute about the terms of the description of vsury ? or what sort of contract it is ? when it appears plainly in dr. fenton , that not onely the covenant of lending , but also ( in his opinion ) buying , selling , letting , exchanging , and the rest , may be all contracts of vsury . to give an instance , these are his words , pag. . with a hundred pound i purchase an annuity of twenty pound per annum for ten years : this is bargain and sale , differing in the manner of the covenant , yet is it the same thing in truth with vsury . and so in another place ( pag. . ) he saith the like . i must say this is an express contradiction , to affirm that purchasing is buying , and another manner of covenant differing from lending , and yet to say in truth it is the same with vsury , which he saith is lending , this is to make buying and lending all one , and to confound all contracts . as the term of covenant is not to be found within the texts against vsury , so in the fathers of the church there is no mention of it ; they abuse us therefore , who pretend the consent of the primitive church for the condemning of all contracts of gain for the use of money . the truth is , the canonists and school-men were the first broachers of these descriptions of vsury which are now pressed upon us by some few modern divines . antiquity was more modest and observant of the phrase of scripture , which doth deliver the laws against vsury in such restrained terms as are by a just construction appliable properly to the rules of charity and equity , for the relief of the poor onely . from the canon-lawyers ( who are the popes learned counsell in the law ) hath dr. fenton borrowed not only his descriptions , but also his arguments and distinctions at the second or third hand : for he takes all from dr. downam , dr. downam from melancthon and chemnitius , and these two fetch it from canonists , casuists , and school-men . and although dr. fenton bee free from the sin of vsury by borrowing freely his whole treatise from dr. downam without paying the interest of one new argument or reason : yet if dr. fenton did not contract with dr. downam for the borrowing of the treatise , he is little less than a plagiary , and if we take this word in as large signification as they doe the word vsury , it will follow , that though dr. fenton bee not guilty of paying usury , yet he hath offended against another law in exod. . . deut. . . which is the greater sin ; for although the law of god appoints no punishment for an vsurer , yet a plagiary was to be punished by death . of testimonies of scripture . i should have proceeded now to examine the properties of lending and letting , and how they differ ; but because i find mention of them in severall places of my authour , i will reserve them a while , and first handle the texts of scripture that are most materiall in this controversie . three texts onely are to bee found in the law of moses about vsury . in the two first the poor is most expresly named , and in the third necessarily implied . exod. . . if thou lend to my people the poor with thee , thou shalt not be as an vsurer unto him . thou shalt not oppress with vsury , levit. . . if thy brother bee impoverished or fallen into decay with thee , thou shalt relieve him — take thou no vsury of him or increase — thou shalt not give him thy money upon vsury , nor lend him thy victualls for increase . by these two texts we have an exact description of the poor , who must be one impoverished and fallen into decay , one , whose hand ( as the text is ) is weakened and shaketh that hee cannot labour , one , whom thou hast need to receive and relieve , and one who is forced to borrow victualls for necessity . the third text though it doth not expresly name the poor ; yet that it hath reference onely to such is most probable . first , because as in the former text in levit. where the poor are described , and one of their properties mentioned to be borrowing of victuall● , so in deut. . . where the name of poor is omitted , yet the property of borrowing food is set down , which to be the custome onely of the poor in extreme necessity , common experience doth daily teach us . secondly , the law here doth only use the word of biting or nescher , which word is also only used in the first text , where the poor is named . thirdly , if we will allow ( as all men do , and as we needs must ) this law in deut. to be the same with that in exod. & levit. then it must have the same object the poor , and the same end , which is the relief of the same poor , for we find no other reason or end alleged in scripture for the prohibition of vsury , but that the poor brother may live with thee and have sufficient for his need . god where he tyes men to lend , he provides & binds them to lend freely . the law is , if there be among you a poor man of one of thy brethren , thou shalt not harden thy heart , nor shu● thy hand from thy poor brother , but thou shalt open thy hand wide unto him , and shalt surely lend him sufficient for his need in which hee wanteth . deut. . , . for the observation of this law god was carefull that this lending should be without vsury : hee makes no law to bind men to lend unto the rich , and therefore there is no law to restrain taking vsury of them : the lending to the poor was to be so free that it must bee in the next degree to giving , and wee finde that to this law that commanded lending , is added in the very next ve●se , thou shalt surely give him , and thy heart shall not be grieved when thou giv●st unto him . likewise in levit. . it is said , thou shalt relieve him , and then it followes presently take no vsury of him thus the scripture doth couple the work of charity with the prohibition of vsury , to teach , that they are both conversant about one and the same object . therefore he that shall make the rich also the object of this law in deut. he must of necessity invent some new end and reason of it more than the scripture doth afford , and also make the lawes themselves to differ ; wheras a true reason why the law in deut. is in so short termes , may be , for that the law having been twice before more particularly set down , moses doth in deut. onely repeat it in brief and few words , as being sufficient to call it to their remembrance , now they were ready to enter into the land of promise . if wee consider also the unmercifulness of the jewes amongst themselves , it was high time to make provision for the poor , they would not stick it seemes to strip a poor man stark naked for a debt , as appeares by the law concerning the restitution of pledges before sun set if they were the covering only & rayment for the skin wherin a man might sleep , exod. . . besides they would forbear to lend to the poor because they were in danger to lose their debt if they did not recover it before the seventh year . the law is deut. . . every seventh year , every creditor tha● l●nd●th ought unto his neighbour shall release it , — that which is thine with thy brother thy hand shall release . this releasing of debts had the same end with the prohibition of vsury , the relief of the poore , and although this law of releasing be delivered in the generall termes of neighbour & brother , yet they must be understood onely of the poor brother as it is most apparent by the exception following in the fourth verse , which saith this release must be save where there shall bee no poor among you : and in the . verse , after the releasing of debts , and the lending to the poor enjoyned , the conclusion is , for the poor shall never cease out of the land , therefore lend to thy brother , to thy poor , and to thy needy in the land . these places do teach us that this word brother is sometimes in a speciall sense used for the poor . this law of releasing made men afraid to lend , and therfore god warnes them in the ninth verse , beware that there he not a thought in the wicked ( or belial ) heart saying , the seaven●h year , the year of release is at hand , and thy e●che evill against thy poor brother , and thou givest him nought . now since the law of god which prohibiteth vsury onely in three places hath in the two first expresly named the poor , and described them , and in the third cleerly intimated them , by what reason , conscience , and charity , can any man extend those lawes to all men in general , which the holy ghost hath so carefully restrained to the poor ? and since the law first given against vsury doth mention oppression of the poor , i wonder dr ●enton would not fetch his definition from the text , & call vsury oppressive lending to the poor : but never mentioning oppression of the poor , he calls it a covenant of gain for lending ; which is quite beside the text , which seemes only to forbid vsury to such as stand in need to be relieved by our charity . and for this cause i doe conjecture calvin did say , that unto 〈◊〉 it did not appear by any testimony of scripture that all vsury is altogether condemned , and it is conceived that one reason why the law of moses doth appoint no kind of iudiciall punishment for vsury , might be , because the sinne is determinable only by the judgement of a mans own conscience and not by any precedent contract for gain . as for those texts in the psalms , proverbs , and ezekiel , their general words cannot make any new law , but their rebukes and exhortations relate to the breach or observance of the law formerly given by moses : and even ezekiel who most declames against vsury , eze. . . joines it with making the poor sorrowfull , not giving bread to the hungry , and not cloathing the naked . nor can these texts be any exposition of the lawes of moses against vsury , because the lawes themselves are expressed and explaned in more particular significant terms by moses than by david , solomon , or ezekiel , who give but a touch . of the names of vsury . i know the adversaries to all vsury do much triumph in their origination of the hebrew term for vsury ; because it is derived from a root that signifies to bite , they conclude it is like the sting of a serpent , and in that regard to be esteemed as an abominable sin . answ : first wee must remember that dr. fenton doth confesse that names have be●n no definitions , and therefore are not demonstrative arguments in any question . ly , i do acknowledge that the originall word neshee might well denote some malignant ●uality in vsury , and i conceive a true reason of it might be , for that the first kind of borrowing which was in the world , or at the time when the law against vsury was given , was in case only of necessity , and to ask an overplus in such cases was a sin that well deserved the worst name . we all know that riches of mony and many other goods were brought into the world by degrees , as arts & trades were multiplied by the industrie and wit of man . stately buildings , rich furniture , gorgeous apparell , and dainty feasts were not prepared against the creation of adam ; it was a long time before so much silver was digged up and coined as would fill mens coffers that they might spare or imploy large sums by the negotiations and traffique of others ; men first looked after things necessary only , and the want of such things taught them to borrow of one another . also when the law was given , the people of god ( saith d. fenton p. . ) were travelling in the desert , and afterwards being troubled with wars in the land of canaan , there was little borrowing of mony , but only by the poor for the supply of their want , and of them to take vsury was more sensible biting , & oppression , in that they borrowed not to lay out for commodities , but to spen● for necessity . therefore david in his troublesome dayes used the word neshee only for vsury , as best filting those times where the poorest w●re most bitten by this sin . in these passages of dr. fenton , we may note , what manner of borrowing caused the first name of vsury , which name afterwards for the similitude only of the increase might be applied to all other sorts of borrowing , although they were not of the same uncharitable nature . the like observation of a good name used for a bad thing dr. fenton produceth in the latin name of vsury . usura ( saith he ) was originally a a good honest word untill vsury did marre it . for usura intruth is nothing but usus rei , primitively taken for the use of other things as well as money . in conclusion , although the uncharitable gain that was practised upon necessitated borrowers did justly deserve a befitting name of biting , yet a gain that is taken from such as borrow where necessity constraineth not , is but an equivocal biteing , because properly there can bee no biting but where there is oppression , and oppression is onely of the poor . a man may deceive a rich man , but oppress him he cannot , the reason is evident , oppression is a violent action of injustice , necessity compels a poor man to borrow , and the lender forceth him to pay an increase , in this is a violence which a rich man cannot be subject unto , because no necessity forcing him to borrow , it is not necessary but arbitrary whether he will borrow upon encrease : for although there be a morall necessity that if he will borrow he must pay an overplus , yet that he must borrow is not absolutely necessary : so then it is the necessity of the borrower that must concur to make a violent action in the lender . if a rich man be forced to pay the whole forfeiture of a bond , it was his own folly to enter into such an obligation without necessity , whereby he doth enable the lender to deceive him by a legall meanes , who in extremity makes benefit of all that which the law did provide only for a caution of his indemnity : this deceit of the lender is injustice , but it is not the violent sin of oppression which is properly found in biting vsury . a second word there is found in scripture which they say is an exegeticall addition , which signifieth any increase at all . if what were said were true , it neither hurts nor helps the question if the text be understood of the poor only , for although all increase from the poor , yet what is that to the taking vsury of the rich ? but let us see a little how they strain this word [ tarbith ] for increase , first if tarbith do signifie of it self a multiplying , as it doth indeed , or an excessive increase , it is then all one with neshee , which dr. fenton makes to consist in the quantity of the gain , but i think to be in the quality of the person from whom it is taken , and then where will they find their exegesis if these termes be synon●mas . secondly i would know how dr. fenton can prove that the scripture useth tarbith for the vsury of mony : the prophets ( saith he ) who be true expositors of the law join both words together , applying them both indifferently evermore to one and the same thing . it is true that the prophet ezek. joynes neshee and tarbi●● , and so doth solomon ; but it is false that they apply them both indifferently evermore to one and the same thing , for they apply them not at all , they neither name mony nor victualls ; i can find them but once applied in the whole scripture , and that is by moses in levit. . , there dr. fenton might have found them both named together , and then applied , neshee to mony , and tarbith to victu●lls , so that the law of god no where in plain termes forbids the increase of mony : which point is carefully observed by the translators of our bible ; for they all consent and agree to translate neshee onely for vsury : the words tarbith or marbith they have never translated by the name of vsury . and in the proverb : . . whereas in the original it is tarbith , our divines have rendred it vnjust gain , therby intimating they did not think all encrease or gain to be meant , but onely such as was unjust . it will be said , that since mony and victualls are both in the same text , they are both of one nature , so that tarbith may be referred indifferently to either of them . answ. the text doth conjoyn them , not for being of one nature in spending or using , but the law did intend only the mention of such things as the poor in extr●●●●y do nec●ssarily borrow for mainte●ance of life , which is either v●ctualls it self , or mony which doth easiliest and soonest p●ocure v●ctuall● : otherwise these two d●ffer as dr. fenton hath sh●wed in the example of a loaf and mony , the first is sp●nt , the latter is used : victu●lls then when they are spent are quite consumed and no further use can be made of them , it is oth●rwise wi●h mony which cannot prop●rly be said to be spent , the same l. that hath been used by one , may be used after by a men successively : and in the passing of it away some other commodities may be procured by it of greater or equall valew , which may be used for increase ; so that the use of mony is in a sort perpetuall . this difference well considered , there might be a greater reason to prohibit the vsury and increase of victualls , then vsury onely of mony : but i do not rely upon the argument from the names of neshee or tarbith , and the rather because i think the true propriety of them ( as of many other words ) is quite lost as to us a third strain of dr. fenton is to have the word tarbith to expound and explain the term neshec : we find neshec used alone in exod. deut. and the psalmes : tarbith is never used alone , but is joined with neshec in levit. prov. and ezek : so then the first is used in all texts , the latter but in some . now the question is , whether a particular word which is alwaies used shall expound a generall which is used but sometimes ; or on the contrary as dr. fenton thinks , for he telleth us , p. . it is the manner of scripture after a law is given and a sin forbidden in a sensible term , by the addition of a more generall to express gods meaning more fully , lest men should seek liberty in restraining the former termes more narrowly ; thus he , but what sense is there in his words to express a sensible by a generall ? he should have said a particular by a general , or a sensible by an insensible , and then his error would have been more sensible ; for i trust it is the nature of things sensible to express things insensible , and of particulars to expound generalls , as may manifestly appear by the instance alleged by dr. fenton , and which makes somewhat strongly against himself . theft saith he is set down in the sensible term of stealing , the holy ghost ●dde●h dealing falsely or circumventing , teaching thereby over-reaching in bargaining by cunning to be theft . here i ask if stealing be a sensible term , whether dealing falsely or circumventing by cunning be a generall , surely dr. fenton must not say it , for deceit in contracts is but a particular kind of theft or stealing , and therefore not a more but a less generall term then stealing : so that quite contrary to dr. fenton his doctrine the generall sin of stealing is explained and expressed by the particular sin of deceit in dealing , therefore it is more reasonable that the particular term of biteing should expound the meaning of the generall word encrease , since nothing is more usuall then when a matter hath been particularly expressed , to mention it afterwards in more generall term . besides this shift of expressing the sensible by the more generall term , is to imagine the wisdom of god subject to humane infirmitie , as if god had not been able to perfect his law till the cavills of men , and their seeking liberty to restrain the termes taught him how to mend it . no doubt if the law of god had intended the prohibition of all increase , it could have done it in plain and short termes ( as it doth in murther , theft , & adultery ) by saying thou shalt take no increase by lending or letting mony , but instead of increase the law saith biling or oppressing of the poor ; if murther and vsury were prohibited & permitted alike , why doth not the commandement say thou shalt not murther thy poor brother but a stranger thou maiest murth●r ? surely god doth not use these qualifications for nought . it is demanded by dr. fenton upon the law thou shalt not trouble any widow or fatherless child , whether it follow that i may trouble a married woman or a child that hath a father ? ans. i may not . but yet the reason is not for that i am prohibited by this speciall law for widowes and orphans , but for that by a generall commandement of not stealing i am forbidden to oppress or trouble any man : the like may be said of the words of solomon , thou shalt not rob the poor , yet i may not rob the rich : though these words forbid me not , but because of the former general commandement . but the like cannot he said of vsury , there being no former generall law that forbids taking increase of the rich . but dr. fenton saith that vsury ▪ bites the rich as well as the poor , and doth promise to prove it , but it seemes he forgot it , i am in doubt he is never able to doe it . indeed he would perswade us that to lend to the rich is to enable him to oppress the common-wealth and so consequently the poor : but he doth not shew how the common-wealth can be wronged by vsury , and yet no particular person be first oppressed ; sure i am the text speaks not of oppressing the common-wealth , but expresly names particularly thy poor brother to whom thou lendest that he be not oppressed . so that the law points at an apparent and sensible person whom vsury bites . but d. fenton comes and tells us p. . alas good simple widowes ! can they tell when , or whom , or how many their vsury doth bite ? nay can the wisest vsurer of them all tell ? thus dr. fenton because he sees that in some cases he cannot shew how any particular person is oppressed by vsury , therefore he flies for sanctuary to the common-wealth , to hide himself in the croud , whilest he must confess he cannot tell who is oppressed , but yet the common-wealth or some body in it ( god knowes who ) is oppressed . but let us see how he knowes in general that the common-wealth is oppressed by vsury , forsooth he saith , it maks things dearer & enhaunces the prices of the mercat . p. . ans. the dearness of things is caused either by the scarcity of the things themselves , or by the plenty of mony . as for the scarcity of commodities it cannot be caused by vsury , for it neither eats up corn nor cattle , nor weares out apparell , nor destroyes the native commoditie of any country . but contrarily merchants and others ( who by vsury are enabled to trade ) do export such things as are cheaper and plentifuller here than in other countries , that so they may gain there : and doe bring back such things as are dearest and of most necessity at home , that so also they may gain here . so that vsury doth not only not cause a scarcity ; but it is the meanes of plenty in a kingdome , for as it consumes not that we have , so it procures us that we want . as for dearness by reason of plenty of mony , it is no misery but the happiness of any realm to know such a dearth : those places are not the richest where things are cheapest , for then scotland would excell england , but it is the want of mony which makes things cheap in such countries : nor let any man thinke that if vsury were not , things would be one whit cheaper , for by dr. fentons confession , p. . if vsury were not , men would tenter their witts either in trading themselves or imploying others , so that the same gain would be raised an other way ; for in the point of vsury the question is not whether gaines may be made of mony , but who shall have the gaines . as for raising the mercat it is not caused by vsury , the governours and rulers of the rates and prices of all things are the owners of mony and the masters of stocks , for the lenders rule the borrowers , and the richer govern the meaner , the monyed men proportion the valuation of goods , & by practice & custome agree in a common gain to bee raised by the contracts of bargaining , selling , letting and the like . for instance , the masters of mony of this kingdome by their trading raise so much gaines as ordinarily amounts to . or . in the at the yeares end ; which being considered by the meaner sort of people , they reckon with themselves , that if they can borrow at in the hundred that then by such trading their gaines may both pay the use and leave them . or l. gainers : so that the borrowers do trade by buying & selling in the mercat at the same prices that the owners of mony do , & it is the rates of the mercat that rules their using , and not their vsury the mercat : the difference is onely that the owners prove the greater gainers and grow richer than the borrowers who keep but part of their gettings , because that their stocks are not their own : and questionless the common estimation of men would not valew at . or in the if it did not ordinarily produce a competent increase both for borrower and lender . if any man object that the prime gain which comes by buying and selling , and leads the rate of vsury , is too great , i know no other answer but this , if common custome may not determine reasonable gaines , i know not how it will be resolved , since there is no rule in scripture for it : but that men may grow rich by gain i find both practised and warranted by scripture , neither are men restrained from gaining more by trade than is simply necessary for life and being . if dr. fenton and those that condemn all vsury had been so observant of the letter or literall sense of the law as they do pretend , they would never have troubled themselves so much about contracts which are not named in the law : but would rather have concluded that the very taking of vsury or increase ( though it be not contracted for ) is utterly unlawfull by the law in levit. . . where it is said , take thou no vsury of him . how then can these men justifie the taking of their foenus liber●le , which they commend , or the foenus nauticum , which they allow , or the contractus societatis or partnership , which they so much extoll , since all these are expresly forbidden by the law , if to take any increase be unlawfull ? to the iews themselves the letter of the law did seem to condemn the taking of a gratu●ty , nay , some of them did think it vsury if a man did but salute or bid good morrow to him that had lent him mony , if he did not use to do so before he borrowed it : because in the originall it is said , thou shal● take no vsury of any word , deut. . our translation hath it , vsury of any thing : surely such salutations were not contracted for , nor were of any valuable price or mony worth . i do not find any text brought by dr. fen. out of the new testament against vsury ; for the truth is , there is none , although d. dow . & some others do cite two texts , first mat. . . give to him that asketh ; & from him that would borrow of thee tu●n not away . if we ask d. d●wnam whether every one be b●und to lend to every one that asketh , his answer is , respect is to be had of thine ability , and of his necessity , and also ( if it be not a case of urgent and present necessity ) of his honesty : if his necessity urge him to borrow , and thine estate enable thee to lend , thou art bound to lend unto him , especially if his honesty deserve to be respected : lect. on the . psalm . pag . why may not the same respects be observed in the interpretations of all texts against vsury ? secondly he cites luk. ● . lend , looking for nothing thence . lastly both he and dr. fenton do apply all texts that do mention lending freely , or charitableness to the poore , or mercifulness to our neighbour , as heapes of so many places against vsury , although the name be not so much as to be found in the whole new testament as condemned . for my part i do gladly hear all exhortations to charity , and think them more than needfull ; and if any man be so great an vsurer as that he make himself thereby unable to be mercifull to the poor , such a man may be justly condemned , and i shall never defend him : but to conclude , because a man must give to the poor , therefore he may not let to the rich , is no good consequence . the text ●hat bids me lend freely , doth not thereby forbid not to let at all , but that upon severall occasions and according to divers circumstances i may do either ; if the commanding to observe one sort of contract were the prohibiting of all other kinds , it would follow that i might neither give mony to the poor , nor sell victualls to the rich , because i am commanded to lend both . but let us admit that both in the old and new testament the lawes against vsury had been morall and delivered in as generall termes as can be devised : be there not many lawes and texts which must of necessity be expounded otherwise than the bare letter sounds , and according to such a sense as may stand with naturall reason , so that it contradict not any other plain or necessary doctrine , nor overthrow the ●●●l●gie of faith ? there is a law of our saviour christ that saith , swear not at all , and again he saith , to him that asketh , give ; neither of these lawes must bee literally understood , but interpreted according to the rule of natural re●son , & discretion . christ forbiddeth his disciples to carry gold , or silver , or any manner of coin in their purses : i do not think that dr. fenton and others have followed the letter of this law , but i trust they will grant an interpretation over and besides the bare letter . there be divers such texts , as , if thy eye offend thee , pull it out ; pray continually ; if any sue thee for thy coat , let him have thy cloak also : all which if they were not otherwise understood than the bare words do bear , would bring great confusion with them , and such inconvenience as no reason nor law could or might allow in any case . the light of nature must help to guide us in the interpretation of many texts . it is dr. fen. own confession , p. . that vsury is a question of that nature , as is not only determinable by the law of god in scripture : but also by the law of nature , those maximes and principles of common equity , which are written in the hearts of men by the finger of god , which point had need be well considered , because as mr. hooker saith , a number there are who think they cannot admire as they ought the power and authority of the word of god , if in things divine they should attribute any force to mans reason , for which cause they never use reason so willingly as to disgrace reason . pag. . nor let any man think ( saith he ) that following the judgment of naturall discretion we can have no assurance to please god ; for to the author and god of nature how shall any operation pr●ceeding in naturall sort , be in that respect ●nacceptable ? the nature which himself hath given to wo●k by , he cannot but be delighted with , when wee ex●rcise the same any way without commandement of his to the contrary . pag. . now if any place in the bible may receive an interpretation from the rules and principles of naturall reason , why might not the texts of vsury ? since it is conversant altogether about covenants and contracts which are grounded only upon the laws of nature and nation● : and many cases there be which are confessed by all to be no apparent breaches of charity , nor any injustice found in them ; insomuch that dr. downam is brought thereby to such a straight as he is forced to maintain that there be other respects which make usury unlawfull besides the hurt of our neighbour , p. . & . but if charity be the fulfilling of the whole law , i will give them leave to talke their fill , yet i cannot beleeve how vsury can be a sin if it hurt not my neighbour . their pretences of the oppression of the common-wealth by taking vsury of the rich is but a meer sanctuary of ignorance , and a fiction which can never be proved , since it is practised in the richest common-wealths . whether the law of vsury be iudiciall . to prove the lawes against vsury to be morall and not iudiciall dr. downam produceth a main argument which is not in dr. f. his words are , the law which commandeth free lending is not iudiciall , but morall ; for the same law which commandeth the affirmative forbiddeth the negative . ans. . dr. downam mistakes in thinking free lending and lending for gain to be termes of affirmation and negation : lending and not lending which are contradictorily opposed are only affirmative & negative termes ; lending freely or for gain are only severall sorts of lending , and differing in qualities , and though their qualities differ yet they are both positive and affirmative ; for it is an axiome c●ntrario●um utrumque membrum 〈…〉 vu● , in contradictions and privations , one term is alwaies negative , but it is not so in contraries . secondly let me retort dr. d●wnams argument in a stronger case . the law which 〈◊〉 resting on the sabbath is not iudiciall but morall , therefore the law which forbiddeth kindling a fire on the sabbath day is morall , for the law which commandeth the affirmative , forbiddeth the negative : what will dr. d●w . answer to this his own argument ? here is affirmation and negation , resting and not resting in the kindling of a fire , not contraries onely but contradictories , yet i presume dr. downam will not conclude that kindling a fire on the sabbath day is a breach of the morall law . dr. fenton is of opinion that if god doth forbid biting and oppr●ssing vsury onely by his law , that th●n the law must needs be morall , and not iudiciall , except we will give liberty to christians to oppress and bite their brethren . pag. . the answer is , the equity of the law is stil in force , the rigor of it is abrogated ; or thus , the poor should not be oppressed is morall , that they should not be oppressed by vsury is iudicial . to make the meaning of this distinction clear , we must know that all iudicial lawes were made for the hedging in or enclosing of the morall law , and whereas the morall law was delivered either in generall affirmative commandements , or negative prohibitions , the iudiciall comes after and gives some particular politique directions in the observation of them ; for example , the morall law saith in generall ●hou shalt sanctifie the sabbath , then comes the iudiciall and saith , ye shall kindle no fire through●ut your habitations upon the sabbath day , exod : . . so the morall law tells us thou shalt not steal , the judiciall adds , if a man steal an oxe , or a sheep , he should pay five or four sold for it , and in most cases but double , exod : . . . so then there is a generall equity in all judicialls which is morall and eternall . there is a law levit. . . the land shall not be sold for ever : whereby selling of inheritance is forbidden , and this law did bind 〈◊〉 kings . . that he would not ●ell his inheritance to king ahab . the equity of this law which binds all men even infidels , to preserve or procure an inheritance or estate for their posterity remaines stil in force ▪ yet absolutely , not to sell any land is esteemed no otherwise than a judiciall law sitted for the common-wealth of the jews : so the perpetuall equity of sanctifying the sabbath , and of not stealing abides ▪ although the kindling of a fire on that day is now arbitrary ; and the compensation of stealing is left to the positive lawes of each nation . the same law that forbids us to steal , bids us to relieve the poor , and so doth the equity of the law of vsury . it is sufficient that the generall equity of this law be observed , and the poor relieved , but that in particular they must be relieved by the not taking vsury of them is not necessary . it was a sin in any jew to take vsury of his poor , although he did relieve him otherwayes , because god did restrain him to that particular manner of relieving the poor . but with us it is otherwise ; if by any other meanes we do sufficiently relieve the poor , then even the taking of v●ury of them is no sin nor oppression . concerning the judicials of moses we must also observe , that they were not so particular , but that many things were lest to the ordinance of the magistrate or high priest , and humane ordinances ( as mr. hooker doth observe ) are many times presupp●sed as grounds in the statutes of god , deut. . . there is a judiciall law which ordereth onely the manner how a pledge must be taken ; this necessarily doth presuppose some former humane law that did order that pledges might be taken . even that ill law or custome of divorce , deut. . . is regulated by a judiciall law , that it might therby be made less hurtfull . the reason why i note these things is , because the law of god concerning vsury did presuppose and was grounded on a former law or custome of the jews which was then i●●ase and practice ; and the special● caution for the poor might leave the rich to the customes and lawes of the magistrats wch did always regulate all sorts of contracts . and wheras the law of moses did allow vsury only to strangers ; it doth not follow but that others that were neither poor nor strangers were left to the ordinary laws of the country . no magistrate could give a dispensation for vsury towards the poor , nor a prohibition for it towards strangers : so much as god ordered no human laws might alter ; as for other cases not specified , they were left to the ordinary policy of the state . for we must not think that god provided all the civill lawes of israel : his especiall care was to ordain lawes for the reformation of such sins as had been learnt by his people of the egyptians , or for the prevention of such as might be taught them by the cananites . i know that dr. fenton doth inferre that the law which prohibits vsury is moral● , pag. . because the allowance of it to strangers is onely a judiciall , for unless it had been a sin , what needs a toleration : since lawfull things have no need of a permission ? ans. . if the allowing of vsury to strangers be no law at all but onely an exception or proviso annexed to a former law , then it can be no judiciall ; all lawes do command or forbid something , but this if it be an exception doth neither , because it leaves the thing indifferent as it is the nature of all such provisoes in statutes . but if they will have it to be a law , then it must bind affirmatively , and not only that one may , but that one must take vsury of a stranger , for in the originall it is thou shalt lend upon vsury or shalt cause to bite ; and the hebrews understand this to be a commandement and not a permission only . secondly whereas they compare the allowance of vsury to the permission of divorce , they erre notoriously : for the difference between allowing and permitting is most manifest , as dr. downam confesseth pag : . we allow those things only which we suppose to be good , or at least indifferent : but we permit only such things as are esteemed evill . god hath said by moses thou mayst or thou shalt take vsury of a stranger , he never saith thou mayst divorce thy wife if she displease thee , or thou shalt put her away . but the law is , if she do displease thee , and find no favour in thine eyes , and if thou shalt put her away , and ●f she do marry an other , and if he also put her away , then ( saith the law ) her first husband may not take her again . deut. . , , , . so that the end of the whole law of divorce is onely to keep the woman from returning to her first husband after a second mariage ; all that goeth before is but by way of supposition : but if any man will contend that the writing of a bill of divorce is enjoyned in the law , it must follow that it is not a permission but a command , contrary to our saviours doctrine who calls it a permission , mat : . . and if it be a cōmand , we must needs understand it as an order only how and after what manner the divorce should be , to wit by bill in writing : but not as an order that did command men simply to be divorced . it is very little less than blasphemy to say that moses law should allow any thing that was evill . it is the power of the lawgiver to make both the rule & the exception to it . it is an over-bould speech of dr. fenton to say , that notwithstanding moses law had given liberty to the jews to take vsury of strangers , yet it was a sin to do it , and that they could not be absolved in the court of conscience , although they might be absolved in the externall court , pag. . whereas dr. fenton doth pretend that a reason that moved god to permit this sin of vsury to strangers , was to prevent the greater oppression of his own people , and that the hardness of the iewish hearts was such that if they might not have taken vsury of strangers they would have made a prey of their own brethren . ib. ans : how much doth this derogate from the lawes of god ? as if they were not able to bridle one sin but by the toleration of some other ; and if the hardness of mens hearts must be born with , since mens hearts are as much hardened in other sins as in vsury , why are not some other sins tolerated as well as vsury ? surely the idolatry of the jews was as great as their vsury , & their hearts went a whoring after strange gods , yet dr f. cannot shew that any idolatry was permitted them in any kind . i find some criticism used by dr. downam , upon the hebrew names in scripture which signifie a stranger , pag : . but i cannot find that dr fenton doth make any use : the three sorts of ger , toshab , and nocre ( which he translates to be advena , inquilinus , and hostis ) are insisted upon by him . he would have nocre to signifie an alien by birth , religion , affection , and dwelling . this distinction he labours not to prove , neither do i think it sound , because i am informed by those that are skilfull in the tongues that the hebrew root doth signifie to be ignorant or not to know , so that whosoever was unknown , was nocre , a stranger , though he were not of another nation , if he were but onely of an unknown family ; the word is used by salomon pro. . . and . . where he calls a whore a strange woman , no man must think that he meanes such whores onely as are of an other nation or religion , but all such as were not to be known to them as wives ; so god forbids the jews deut. . . that they should not set a 〈◊〉 to be king over them : sur●ly he meant such strangers as dwelt amongst them , there was little danger that they would choose an enemy that dwelt in another country . i find in levit. . . it is said , there shall no stranger eat of the holy thing , that is , whosoever is not of the priests family ; so that the word stranger may sometimes signifie an israelite of another family or tribe . dr. downam affirms that a jew was permitted to take vsury of such strangers onely as were enemies and aliens both in affection and religion , birth and habitation : so that if a stranger did but dwell or converse amongst the jewes , they might not take vsury of him . but dr. downam should remember that a broth●r and a stranger in the leviticall law are membra dividentia , he that is not a brother is a stranger , and è contra , &c. now a brother levit : . . is onely an israelite circumcised brought out of egypt , if therefore the law had prohibited only the taking of vsury of an israelite , and allowed onely the taking of it of an enemy stranger , then the law had been very imperfect and defective , because there had been no direction in the law for such strangers as had been sojourners or proselytes , who are neither brethren nor enemies ; if any man think that a proselyte or sojourner might be accompted a brother let him but read levit : . verse , , , , , and . i know d.f. p. . would have us think that a jew might take vsury of a stranger , because he might also kill him : but i must deny that any privat man might kill a stranger but in a publick warre ; neither can the like text be shewed for the allowing of the murther of a stranger by a privat man . many places there be in which the jews were enjoyned to be charitable to strangers , thou shalt not vex a stranger , exod. . . love ye the stranger , for ye were strangers in the land of egypt . deut. . . thou shalt not oppress a stranger , for ye know the heart of a stranger , because ye were strangers in the land of egypt , exod : ● . ● . there was in many cases the self same charity to be shewed to the stranger as to the poor ; the corners of the harvest-field , the gleaning● of it , and the single grape● , thou shalt leave for the poor and the stranger , levit. . . also the third yeares t●th , the forg●●●●n sheafs , the feast● of pentec●●● , and of tabernacles , were apointed for the relief and benefit of the stranger , the 〈◊〉 ▪ & the ●idow . there are many more lawes to be found in the books of moses which are made for the benefit of the poor ; the equity of them certainly continues unto this day ; but no man but a jew is so mad as to say the rigorous observation of them is to be required of us ; why then must the law against vsury more than all the rest be necessary ? it may as well be affirmed that all the iudiciall lawes are morall ; let them shew us by what rules they do distinguish these lawes : i doe apprehend that the iudicialls were conversant about the morality of outward actions , as about the distinctions of rights , the distributions of inheritance● , the punishments of crimes , as of blasphemy , perjury , murther , adultery , manslaughter , fornication or the like , about the rites of mariage , of divorces , of bondage , of vsury , of witnesses , and of many other actions , the equity of all which is reducible to some one commandement or other of the morall law . if all the leviticall lawes be read over , it cannot be found that ever any judiciall was delivered with such restrictions , qualifications , and diminishing termes , as the law of vsury : thy brother , thy poor brother , thy poor brother that is with thee ; the generall name of neighbour is not so much as used about it : it is no where said thou shalt take no vsury of thy neighbour . besides this law hath an allowance which no other judiciall hath . and lastly , this law of vsury taken in the sense of our adversaries ( for all increase from the rich also ) can be no breach of charity in some cases , and then there will be no equity in it , which is found even in all iudicialls . indeed i find dr. downam brought to such straights as to maintain that there be other respects which make vsury unlawfull besides the hurt of the neighbour , pag. . but if it be forbidden by the morall law , and that law be a branch of the second table ( as dr. fenton affirmes ) how it can be a sin without breach of charity to the neighbour , passeth my understanding , since charity is the fulfilling of the law . whereas dr. downam doth compare vsury to an officious lye , which is a sin , though it hurt not but help the neighbour , pag. . it is true an officious lye is a sin : but a sin against the first commandement of the first table as it is repugnant to truth which is an essential attribute of god : every one that lyeth doth therby deny and forsake the true god . let dr. downam tell us , which commandement of the first table is by vsury violated . it is not sufficient to say , that all vsury is a breach of our allegiance to god , this is but begging of the question , unless this disobedience can bee referr'd to some particular precept of the decalogue , as the officious lye is to the first ; as for general disobedience , it is a sin that goeth through all the commandements , and is to bee referred to each particular precept according to the several objects of it . it is further insisted on , that the prohibition of vsury is coupled in ezechiel , with sinnes against the moral law , from thence an inference is made , that it self must be moral . answ. . if we look upon other scriptures we shall find judicials and morals mingled together in the giving of the law : we may see in levit. . , the prohibition of reaping the corners of the field , and gleaning the vineyards , which were judicials , set immediately before the forbidding of stealing , lying , and swearing , which are parcels of the moral law . in the verse of the same chapter it is said , thou shalt not defraud thy neighbour , nor rob him : the w●ges of him that is hired shall not abide with thee all night untill the morning . the former of these is moral , the latter is judicial . and also in the verse , the prohibition of enchantment , or witchcraft , is set between the forbidding of eating bloud , and rounding the corners of the head , and marring the corners of the beard . secondly , whereas dr. downam saith pag. . the holy ghost deciphers a wicked man , that should dye the death if he did any of these things . wee find first that the words in the original are , if he do like to any one of these things ; or as our new translation hath it in the margent , or that doth to his brother besides any of these . thirdly , whereas dr. downam conjoyns these sins by the disjunctive or , our new translators use the copulative and. lastly , to confound dr. downam's opinion , the text in the verse saith , he hath done all these abominations he shall surely dye . and good reason ; for some of the crimes were capital by the law of moses , as idolatry and adultery , but vsury , or the taking and keeping of a pledge hath no kind of punishment appointed by moses , neither hath any man denied , but that the law of restoring the pledge was judicial , and not moral . but let it bee granted to dr. downam ( that which he can never prove ) that death is threatned by ezekiel to usury ; may it not stil be a judicial law for all that ? was not the law in exod. . . a judicial , whereby it is ordered that an hebrew bond-servant should at seven yeares end be free and at liberty ? yet god doth threaten the people for breaking this law , by reassuming their servants with a liberty to the sword , to the pestilence , and to the famin● , ierem. . . also in numb. . . the man that gathered sticks on the sabbath day was stoned by gods appointment , and yet the law was but judicial , and not moral . before i conclude this question about the nature of the law against vsury , it is not impertinent to remove a scruple that is objected . it may be asked of me that maintain there is no law in scripture now in force against vsury , what text can be shewed that it is lawful ? answ. there needeth none ; for if the law of god doe not now forbid it , it is sufficient that the law of nature , reason , and custom doth make it lawful . about things easie and manifest ( saith mr. hooker ) by common sense , there needeth no higher consultation — the meanes of some things is such , that to search the scripture of god for the ordering of them , w●re to derogate from the reverend authority , and dignity of the scripture . if i should ask dr. fenton what text he hath to prove that leting of land is lawful , it would ask him sometime to find it ; or how he can warrant the selling of land which is expresly forbidden in the law , levit. . . it may be i can allege as good a text for vsury . i think the of luke which is alleged against it may with better reason be produced for it , and if we will stand to the literal and common sense of the word in the originall , we may conclude that it is not only allowed , but commanded there ; what exceptions can be taken , if a man should translate {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lend upon usury ; is not that the proper signification of the word in all authors ? hath not the latin borrowed the words ▪ danista an vsurer , and danisma vsury , from the greek ? although our translation saith only lend , this general word may also comprehend lending upon use . it accords with the original , and crosseth not the translation . but it may be lending upon usury may be here in this text allowed by our adversaries , if we will observe , as it followeth in the text , to look for nothing again . these words of looking , or hoping for nothing again , although they be answerable to the vulgar translation , yet in the original they have another more proper signification , as is shewed by beza , who is no friend to vsury ; you shall have his words in his annotations upon luke . . i confess ( saith he ) that i never read in any other place the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this signification [ to hope for ] when as properly it signifieth to despair . and surely it may seem that our lord in this place did consider what doth many times hinder men from lending their money to their poor brethren ( to wit the fear lest they lose what they lend to the poor ) and therefore he would remove that fear from us , and bring us to this pass , that as often as we help our neighbour for gods sake , we should never think that it may be to our loss , since god makes himself a pledge and surety that we shall receive with much usury whatsoever wee lend : if we follow this interpretation , then instead of [ looking for ] we must say [ despairing ] and so the ●●riack interpreter understood this place — they are deceived which wrest this place for the prohibition of vsury ; as if christ had forbidden us to covenant or exact any thing above the principall . thus far beza ; wherein we have his opinion and reason , and by the help of his direction the text may bee most fitly translated , lend upon vsury not despairing ; for to lend looking for nothing again , is , as the bishop of winchester hath observed , not to lend but to give . of the properties of letting . dr. fenton and dr. downam cannot endure to hear that vsury should be called letting of money . many are the properties that are ( as they think ) inseparable from letting , and cannot be found in the putting out of money . hiring or letting ( say they ) is of such things as are not spent in the use , but have a fruitfull use in themselves naturally ; which use may be valued a part and be let , the property remaining in the letter , and the thing if it miscarry without the fault of the hirer belongeth to the letter only . if we ask from whence they collect these distinctions and properties of letting , or whether they have any rule for them in scripture ; they answer , though there bee no text for them , yet the law of nature and reason which ordereth and regulateth all humane contracts , doth teach them . let it be so : and let us have leave a little to examine by the same law of reason and common sense these properties of letting , and see whether any or all of them may be applyed to money . i confess things hired are not to be spent in their use . neither is money properly said to bee spent in the use , it is not to speak like a grammarian , to say any thing is spent in the use , for spending and using are in propriety of speech distinct actions , howsoever by reason of some similitude between them they be used promiscuously by the vulgar phrase . a thing used doth remain the same after the use to be used again ; but a thing spent perisheth or is consumed in the spending , so that no further use can be made of it . money is not thus spent , at the most it is but said to be spent to him that hath made no profitable use of it , in it self it remains unspent and usefull to others . thus much dr. fenton saw very wel , & therfore he doth not urge this property as dr. downame doth , but seems to yeeld , and say pag. . that also of spending money in the first use , as if the use and property were inseparable , so much stood upon by school divines ( he might also have said canonists ) is much subject to cavill , for there is sensible diference between spending a loaf of bread , and disbursing mony for gain — a loaf once eaten hath no second use to him that eat it , or to any other : mony laid out remaineth still the same to be used by another ; and the same in the equivalent to him that laid it out : and the same individuall peeces which once delivered shall never happily return again to the same person ; there may be some difference in a philosophers brain , but not in a merchants purse , it is all one whether it be the same shilling or another as good . things let ( say they ) must have a fruitfull use naturally in themselves . if this property were true i would confess mony might not be let. but common sense doth confute this assertion . what fruitfull use hath a house naturally ? doth one house beget or bring forth another ? is it not an artificiall thing as tools , instruments , and furniture ? all which are lawfully let although they have no more fruitfull use by nature than mony hath . all things that are usefull either by nature or art , that have either fructum in themselves , or questum by industry , are the object of letting : no man will deny the artificiall use of mony , yet i find dr. fenton to contradict himself in this point of the use of mony , his words are , pag. . the monyes of a tradesman be his tooles by which he getteth his living : if therefore they be retained from him , to his sensibl● detriment , satisfaction is due in justice and equitie without touch of vsury . in an other place ( pag. . ) forgetting this he determines that nothing whatsoever it be , naturall or artificiall , but it serveth either to feed , or to cloath , or to work withall , or to play withall : yet for mony there is no use to be made of it . mony having thus an artificiall use distinct from the spending of it , this use of it is valuable a part , and to be guided by the same rule which serves for the true valuation of any other lettable thing : we see by dayly experience that the valuation of the use of mony is more certain than of other things . it remaines then , that mony hath an artificiall use which is valuable , and in that respect may be let as other artificiall things are . to proceed . another property ( say they pag. . ) of letting is , that the use only is passed over , the property resting in the lender . whereas lending passeth over the property with the use for the time it is lent. is this true ? then a man had need take heed of lending , if when he lends he loseth the property of the thing lent ? surely i should think that the use and possession only ( and not the property ) is passed away in lending and letting also . he that hath lent his mony during the time that it is lent and out of possession , hath power in law and a right to give or bequeath at his pleasure , which he could not dispose of , if he had no property in it . a property in the sum lent , or to the equivalent , which is all one as dr. fenton hath ingenuously confessed . it is a frivolous exception to say he hath not a property in that individual shilling which he lent , since art hath so ordered it that all shillings are the self same in use , and as one shilling . if all other naturall and artificiall things , which are confessed to be lettable , were of equall value and use ; if all horses and sheep were alike in all things without any reall difference in their goodness and use , it would be all one to him that had let his horse , to receive his own horse or another . we must understand ( saith dr. fenton ) a speciall kind of lending which for penury of wordes , and narrowness of our english wanteth a proper term . in latine it is called [ mutuum ] or mutuatio — which is saith he the free passing over both of use and property for a time , at the time ended to receive the like again ; thus he . if it be passed over but for a time , then at the time ended the same again must be restored ; why then doth he name only the like again ? if onely the like be restored then the thing it self is passed over for ever . dr. wilson the civilian in his booke of vsury puts the case how hiring of mony may bee lawfull ; if a man borrow a l onely to make shew of , either at some bank , or otherwise to perswade the world that he hath a l of his own , and if he never spend it but presently restoreth the self same . pound which he borrowed , in this case the lender may lawfully take and contract for hire or use of his mony because it is not spent in the use . this case is borrowed from the papists , and allowes a man to take vsury for helping to cosen the world , although himself be no way damnified by the want of his mony . but the grand impediment of letting mony is that the borrower ( say they pag. . ) stands to the hazard of it , which they think to be against the law of ezod. . . answ. concerning hazard , we find that in the law exo. . . about beasts delivered to a neighbour onely to keep , that if a beast be stoln he shal● make restitution to the owner thereof , which case shews the owner doth not stand to the hazard but the keeper only , who yet hath not so much as the use or property but only the possession of the beast , so iacob tells laban gen. . ● . that if any of his sheep were stoln by day or by night , that he made them good ; therefore their rule faileth which saith every thing perisheth to the right owner . pag : it may be answered , that whatsoever the law was for things deposited , yet for things let the law is cleer that the borrower shall not make it good or stand to the hazard , because it came for the hire . exod. . . this text is either not understood , or wrested to a false sense , as may best appear if we cite the whole text which dr. fenton hath curtald to fit his own turn ; the words are , if a man borrow ought of his neighbour and it be hurt or dye , the owner thereof not being with it , he shall surely make it good , but if the owner thereof be with it , he shall not mak● it good , if it be a hired thing it came fer the h●re . answ : . it may be thought the text intends beasts only and not other goods or mony , because the four precedent verses to which the text hath reference are restrained to ox , asse or sheep , or any beast : and the same words of dying and hurting are used in this verse which are used in the tenth verse where beasts onely are meant , which words are not so proper to express all sorts of hazards of other goods : withall there is greater reason that the hazards of beasts should not light upon the borrower , because , they by the course of nature are daily subject to decay and perish , and many secret diseases lurk in them which the borrowers cannot discern ; whereas other goods , and especially mony , are not of so perishable a disposition , but their suddain destruction is most times by the act or folly of man , and not from the god of nature . but if it be granted that the text understands all goods , then indeed it comes home to the point of vsury ; but it makes for it and not against it : for the law is for things ●et , that if they be hurt the owner therof not being by , he ( the borrower ) shall surely make it good . now in usury the owners do not , and for the most part can not stand by and see how their mony miscarries . indeed when a thing is hired for some particular end wherewith the letter is made acquainted , then he may stand by and see how it perisheth , and of such a lending the text is best understood . it is plain that the letter ( though he had the property ) did not alwaies stand unto the hazard but onely when he stood by , that it might appear ( saith dr. fenton pag. . ) not to be the borrowers default . the rabbines exposition of this text may give some light to the understanding of it , and it is thus ; the words are , if it be hurt or dy : that is , hurt in the use , or dye in the work for which it was hired : if a man ( say they ) hire a tool for some particular , if it be hurt in doing the work it must not be made good : so if i hire a horse to plow with , and the horse whilest he is in ploughing dy , then i am free . but if i borrow goods or beasts , and they be lost or stoln , or hurt , or taken away by violence , or dy , i am bound to pay all , if such violence do not befall it in the time of the work . if i borrow a horse to plow with , and he dy either before or after the ploughing i must make him good . to apply this text to mony , the most that can be gathered is , that if mony be hurt in the using of it without the borrowe●s default it must be at the lenders hazard . but since mony is not ordinarily hired for any one particular use expressed , but in generall to be imployed at the borrowers discretion ; how can the lender of mony be comprehended within that law which did onely relieve the borrower in case the thing hired did perish in that speciall use for which it was borrowed ? the ground of the equity of this law is , if the thing hired be not ●ble in its own nature to do the thing for which it was hired without perishing , the hirer is not to be it the hazard of it ; mony all men know to be able of its own nature to do the thing for which it was hired ; if by any casuall or externall accident mony perisheth , the law provides no remedy in such cases . it is one of the singular benefits and the privilege of mony in traffique that it is not of a perishable nature . the ends why policy found out the use of mony were many : the chief are , that it might be durable , portable , and partible . but to grant them that he that stands to the hazard should have all the gaines : is there not hazard to be found in the letter as well as in the borrower of mony ? many that have contracted for vsury by bonds and other security have lost both principal and use , and have been thereby undone ; surely such people find hazard in it . it is a rule in the civil law , that omnis mutuatio plerumque damnesa , ●oque meretur compensationem . it is fit therefore in equity , that since the lender stands in hazard there should be a gain due to him also . but this gain they allow , so it may be conditional , if the borrower gain . and this conditionall gain can only be by partnership . as for letting of mony upon condition of the borrowers gain , it is a course as mischievous and impossible as the letting of land upon like condition ; without experience no man can sufficiently describe it . it would make all bargaines to be nothing but sute in law , no debts should be due but upon proof and witnesses examined ; nay there is no possibility of knowing mens gaines or loss●s without racking their consciences , and opening a gap to perjury for every unthrift in his own cause . or if loss and gain could be discovered , how shall it appear , whether it be by default of the party or by the act of god ? many times they both concur , and are so twisted that no eye of reason can distinguish them . in effect , hereby every man is tied to have an eye to watch the disbursing of every penny which he lends , which is a thing impossible , and therefore the law of reason and of all nations doth think it fitter to tolerate sometimes a mischief which may happen by an unfortunate bargain upon an absolute contract , than to allow of a perpetuall inconvenience which would follow a conditionall covenant and overthrow the contracts of all common-wealthes . in all letting there is a consideration had of the casualties , and because there may be a possibility of extraordinary gaines it must countervalue the extraordinary loss if any happen , both which being contingent , and seldom happening , they are set one against the other , and a middle indifferent rate between them , which doth ordinarily happen , belongs to the lender , who is not to partake in the extremes : because it is rarely to be shewed that any loss can befall a man in liveless goods meerly by the act of god , without the concurrence of some fault of man , either of negligence , ignorance , indiscretion , wilfulness , or the like . to conclude , the rule that guides the valuation in all contracts , is not what casually is or may be , but what ordinarily is like to happen . as for partnership ( which is a project much magnified by the adversaries of vsury ) let it be examined what it is . those are truly partners who in a ioint stock communicate their paines and travel : so that an equal industry and privity goes along with the imployment of the stock . there the trust being reciprocal , the covenants may be equal , and the laws do relieve men upon their covenants and mutual agreements in such partnership : but in this their pretended partnership , where there is but a trust of one side , no equality of pains , no privity in trade , no partnership in the matter of stock , nor in the form or consent of negotiation , but onely a partnership in the gains , this cannot truly be called a partnership , but it is only the office of master and servant under another name , or false title , and differs only in the manner of the wages , which in this their case of partnership is contingent , and in the other absolute . besides , in this their counterfeit partnership , a man may make no covenants that can be good in law , nor so much as take a bond for his principal , but hee must onely trust to the honesty of his friend , since no articles can be made that shall be legal except they bee vsurious : nor can be drawn so reasonable as an honest man will be bound by them , or so firm that a dishonest man cannot safely break them . it seems to me , that after all the stir about vsury , dr. fenton , and all his fellows doe allow of vsury under another name , interest ; they all agree a man may lawfully take so it be against his will ; that is , when a man detains his money from him against his will ; but if a man be so courteous as to consent that another shall keep his money , hee must then stand to the curtesie of the borower . now that which they doe call interest , they doe allow in two cases ; either where there is , first damnum contingens , a loss arising ; or secondly , where there is lucrum cessans , gain ceasing : so that if either a man receive damage , or that his gain be but hindered , he may take interest . now in all lending a mans gain is hindered , because he hath not his mony to employ when occasion serveth , or shall be offered : nor is it requisite that ceasing gain must be certainly proved ; for that is impossible , being a thing contingent , but a probable estimation of it may bee allowed ( by dr. downams confession pag. . ) & in all probability gain ceaseth , or is hindered , wheresoever there is lending . therefore by this their own scholastical distinction there is interest due for all lending . only successive or interusury which is before delay of payment they would fain exclude . but if interest be ( as their own melancthon saith ) a debt which hee oweth by the law of nature , who hath been to another an effectuall cause of damage , or hath hindered his gain , because nature teacheth that no man must be enriched by the hindring of another , according to the rule of st. paul cor. . . that one be not eased , that another may be burdened : then it will follow , that delay of payment doth naturally begin from the first minute of lending ; if any will abridge himself of the privilege of nature by the giving day for payment , yet if it be by a covenant conditional to pay so much interest at the day appointed , then such a contract is but the ratifying of a naturall debt , with a dilatory payment for the benefit of the borrower . thus after all their pretended impediments of letting money , they are forced to confess at last , that an interest may be justly due and taken ; which is nothing else but a hire , a recompense , or an increase of it . the sole doubt they make is about the contracting for interusury . neither is dr. fenton nor dr. downam , so stif against contracts when they come to the point ▪ as at first they made shew of . dr. fenton saith , pag. . it is great reason that the debtor should trust the creditors charity & not the creditor rely upon the fidelity of the debtor ; and bonds may in some cases be lawfully made , which cannot so lawfully be exacted . this he speaks of contracts without any condition of hazard expressed . also dr. downam doth adde , that if there be a covenant of the one side in eventum lucri , to partake of the gain , and on the other side but a purpose of bearing part of the loss — i would not altogether condemn such a contract , pag. . thus both these divines doe consent that a contract may bee made for interest , if there be but a purpose in the lender not to exact or oppress thereby . yet like men uncertain and doubtful what to conclude , they sometimes allow a man to take interest so he doe not contract for it , at other times to contract for it , so he do not take it , ( pag. . ) one while a bond may be lawfully made , so it be not exacted ; another while it is lawfull to take where it is not lawfull to covenant or contract . again , dr. fenton saith , pag. . that the poyson of vsury is in some contracts so closely and cunningly conveyed , as the very turn of the intention of the minde may alter the case to make it just or unjust ; the contract remaining one and the same . if one and the same contract may be just and unjust , then all contracts are not unjust by his own confession . in another place ( pag. . ) he tells us , we may puzzle him with some cases so cunnin●ly contrived wherein we can find no difference either in iustice or charity from other lawfull contracts : then quaere whether it be within the definition of vsury — if it appear just and lawfull , it shall not appear usurious , it may perhaps border or coast upon vsury . yet our conclusion shall still remain entire , that usury properly so called is simply unlawfull . a trim conclusion . but what are we the wiser for knowing that all vsury is unlawfull , unless he teach us what is properly called vsury ? this is the main doubt , what is vsury , and what is not ; whether all increase , or increase onely from the poor ; whether all contracts for gain by mony be vsury . if dr. fenton may be puzled , and not be able to tell us what contracts differ from justice and charity , and what not ; if one and the same contract may bee just and unjust ; if that usurious contracts , as they do approach unto equity so far forth do decline the nature of vsury , then are we still ignorant what properly is vsury , onely we may know that it is unlawfull if we knew what it were . this is the last and safest retreat that dr. fenton findeth . concerning humane testimonies of fathers , councils , divines , heathens , and laws . as for the testimonies of fathers and councils we do affirm that neither father nor councill did ever define vsury to consist in the contracting for gain , they were not so curious or subtle in those ages , as to define it at all . but most of those few passages that are in them may best be understood to mean only such vsury as was an oppression to the poor . as for aristole , plutarch , cato , seneca , pliny , and some others , i shall offer the confession of dr. fenton ( pag. . ) who is perswaded that the very conceit of these grounds ( of the philosophers arguments ) hath moved many to think more favourably of vsury it self than there is just cause — the force of the philosophers argument taken from the barrenness of money , and the unnatural brood of vsury , being mingled with metaphors , if it bee not rightly apprehended , is obscure and doubtfull . that also of spending money in the first use , as if use and property were inseparable — is much subject is cavil . by these passages wee may see what little confidence dr. fenton putteth in the arguments of the heathen philosophers against vsury . as for the bare authority of these men , the speculative determinations of so few philosophers , are no way to bee compared with the grave wisdom of whole states which by practice and by customes in all ages have approved thereof . i know the abuse of vsury hath given just cause both to christians and heathens to declame bitterly against it . merchandising ( as dr. fenton tells us ) also letting of land , and other tradings have their manifold abuses , and yet are things lawfull in themselves ; and whereas all other trades do oppress but within their own circle or limits , and in such particulars wherein they deal , vsury dealing with mony which is used in all trades , hath made the abuse thereof more generall , and therefore all men have the more frequent occasion to speak against it . the civill law which was gathered out of all the best antient lawes both heathen and christian , and which is most in use at this day , doth allow vsury . the lawes of venice , genoa , and the low-countries ( three simply the richest states in europe ) do allow thereof , and yet are free from poor , which perswades that vsury is not so hurtfull to a state . as for the statute lawes of this land they do vary , and one statute mislikes and repeales another , but they all allow vsury of orphans ; and the law last made since the death of dr. fenton in the . year of king iames doth allow eight in the hundred . the constant practice of the common law of this land , and also of the chancery in point of equity , doth not only allow interest where there is a contract for it , but also doth give it where there is none . to end this point , if all laws and states had thought all vsury to be unlawfull , and also mischievous to a common-wealth , and if that partnership be a meanes both lawfull and beneficiall , it were strange that no practice nor law of any nation would never establish this latter ; and for all the world to tollerate a sin when so easy a remedy had been at hand , had been an universall madness . argument against vsury . it is to some doubtfull , therefore unlawfull , because whatsoever is not of faith is sin . answ : this argument doth not make it simply unlawfull to all , but onely to such as doubt , and therefore it proves not the point . for dr. fenton his position is , that all vsury is of it self a sin , and so nothing indifferent . by this doctrine he first perplexeth the understanding of the weak , and so makes them doubt , and when he finds them doubtfull , he useth their doubting to prove it unlawful , because they doubt , whereas if it be simply a sin of it self it is as well a sin if a man doubt not as if he doubt . and the place of st paul rom : . by him alleged , speaks not of sins , but of things indifferent ( as eating ) which by doubting onely are made sins to the doubters , and to no body els . now if the cause why men doubt whether all usury be sin , be onely for that dr. fenton and some others teach so , then the sin of those that doubt may fall heavy upon the causers of it . and if dr. fenton allow usury to be doubtfull , it cannot but argue rashness peremptorily to determine there is no doubt of it , thereby to ensnare the consciences of the simple . besides the doubting spoken of by the apostle , though it were of things indifferent , yet formerly before the comming of christ they were things necessarily prescribed by the law , but , after , taken away by the gospel , so that to doubt of them was consequently to condemn the gospell , and deny the faith in christ . but the doubting of usury is no establishng of the ceremoniall law , or overthrowing of our belief and faith in the gospell . neither is all doubt●ing meant but such onely as overcometh faith , for there is no faith but it is mingled with some doubting . lastly it is not necessary that faith should be alwaies grounded upon the word of god , for if a man be perswaded of any thing by the light of reason , or by sense , he is justly said to beleeve it . to the confirmation of this doctrine i must produce some places of judicious hooker . the will of god ( saith he ) by which we are to judge our actions , no sound divine in the world ever denied to be in part made manifest , even by the light of nature , and not by scripture alone , pag : ● . and he adds in another place , that there may be a certain belief grounded upon other assurance than scripture — we are said to believe whatsoever we are certainly perswaded of , whether it be by reason or sense , pag : . and in a third he gives this reason ; it ●s not required , nor can be exacted at our hands , that wee should yield unto any thing other assent than such as doth answer the evidence which is to be had of that we assent unto : for which cause even in matters divine concerning some things we may lawfully doubt ; of some things we may very well retain a● opinion that they are probable , and not unlikely to be true . then are our consciences best resolved and in most agreable sort unto god and nature setled , when they are so far perswaded , as those grounds of perswasion which are to be had will bear , which thing i so much the rather set down , for that i see how a number of soules are for want of right information in this point oftentimes grievously vexed , when bare and unbridl●d conclusions are put into their minds : they finding not themselves to have thereof any great certainty imagin this proceedeth only from lack of faith , and that the spirit of god doth not work in them , as it doth in true beleevers : by this meanes their hearts are much troubled , they fall into anguish and perplexity ; whereas the truth is that how bold and confident soever we may bee in wordes when it commeth to the point of tryall , such as the evidence is , which the truth hath either in it self or through proof , such is the hearts assent thereto , neither can it bee stronger being grounded as it should bee : pag. . thus far mr. hooker . therefore it is no argument to conclude that because the scripture doth not allow vsury , therefore it may not be used : for if the scripture do not absolutely condemne it , it is sufficient if reason or sense do guide our belief for the practice of it . i leave those that doubt to consider what dr. fenton himself saith within a few lines in the same page . pag : . this vsury which we have in hand is no principle of faith , no mystery of salvation to be apprehended in the simplicity of belief : but a point of morality belonging to the second table , and so determinable by the rules of equity and charity . it is objected ( pag. ) that it is scandalous , and therefore unlawfull . a●s . if scandall be taken and not given , it is not in it self unlawfull . still he flies from the question . of the unnaturalness of vsury a fourth reason of dr. fenton is , p. . that the encrease of mony is unnatural . therefore unlawfull . ans. this is no argument of divinity from scripture , but of philosophy from aristotle . secondly , if it were of force , it serves onely against vsury of money , but not of all other things . thirdly , it is confessed , that money considered as it is a metal , is not perhaps by nature apt to generation and increase ; and yet even that may bee doubted of : but money considered as it is money , which art not nature hath produced , may be allowed an artificial increase or gain , as well as houses , ships , and many other things not natural . policy hath ordained the value of metals to bee the common rule and measure for the worth of all things vendible , and by common estimation it is accompted in the place and stead of such things ; so that in opinion and use mony is both land , house , horse , corn , or any thing that is valued by it ; even man himself , who in worth exceeds all other creatures , is by gods own valuation prized at a certain sum of money , and fifty shekels of silver vvere accepted by god in the place and stead of a man who by vow belonged unto him . leviticus . . it being then so apparent , that money is by art taken , and used for all things valuable , both by man and god himself ( vvho had his peculiar coin , the shekel of the sanctuary , for all sacred uses , exodus . . ) it follows in all reason , that since the nature of most things that are valued and sold is to bring forth an increase , that money it self also which is esteemed for them should doe the like , or else art is frustrated of her intention , who found out the use of money onely for the ease and benefit of trade , which proves to be a discommodity if the benefit of increase be lost by the conversion into money . it is further objected by dr. fenton , that money may not bee l●t for hire , as a horse , a h●use , or 〈◊〉 , because these things are the w●rse for letting . ●nsw . what thinks h● , may a● man take hire for a house when he binds the lessee to leave it in as good repair as hee found it ? many times a horse by a moderate journey after long rest is the better , whether may the letter take money for his hire ? if this argument were sound , that no hire ought to be taken , but where the things are the worse for using , then i believe all the rent that hath been paid for land since n●●h● flood hath been unjustly taken : for it will hardly appear that any acre of land is worse now than in his dayes ; since many acres are bettered by tillage and manuring , which by lying waste are hurt ; and houses also decay most for want of inhabiting . the true rule of letting is not onely the lenders loss in the impairing of the thing lent , but the borrowers gain by the use of it . and we must consider , as well what the owner is the worse by the want of that use , as what the thing lent is impaired . if another use my land , though it be not the worse , yet he is the better by having the crop of it , and i am the worse by vvanting that benefit of it which hee made ; therefore i justly challenge rent for it . the like case is for money , the borrower hath the use of it , and though the money bee not the worse for using , yet the lender is the worse by missing the commodity which the other makes of it , and the borrower is bettered by the employment of it . also it is objected ( pag. . ) that money is voyd of all immediate use in it self to the possessor while hee doth enjoy it . ans. so it is with land , which immediately neither clothes nor feeds any man , but by the mediation of tillage and pasturage both are effected , and though no man immediately eats or wears money , yet by the meanes of it food and raiment are procured . another objection is , that money the more it doth increase the more it may , which is unnaturall , and contrary to other encrease . answ. it is so in other sorts of increase ; for one sheep brings forth a lamb , and that sheep and lamb in time bring forth a double increase , which multiplies to a third , and so forward : so one hundred pound brings forth ten pound ▪ and both together in time increase to produce eleven pound . the only difference is , that money is more durable than other fruitfull things , which by course of nature are more perishable . of the ungodliness of vsury . it is ungodly and impious , against the first table , because it dependeth not upon gods providence , but is assured by ●onds against the act of god . ans. . dr. fenton forgets that he said vsury belongs to the second table ; why is it here made a breach of the first ? secondly , the vsurers security is to arm himself against the ●●dinary fraudes , negligencies , or other follies of the borrower . if by the hand of god an extraordinary loss do happen , by the like means also an extraordinary gaine may be raised sometimes , both which belong to the borrower , except the mercy of the lender , to whom he is to trust , relieve him ▪ and surely the vsurer hath greater cause , and seems also to trust god more than any other man , and is least armed against him . he had need pray against foul-weather , tempest , wind , and wrack ; for although hee be no husbandman , merchant , tradesman , nor labourer , yet by the thriving of all these he must live , if all or any of these miscarry , it is not his bonds many times which help him . neither against the hand of god onely is he unarmed , but against the fraudes of men many times his security cannot defend him . how many have been defrauded of their principall debts by fraudulent deeds of gift , by concealing of goods , and divers other waies ? it is true some few in a city may sometimes attain to a noted wealth by usury ; but these are but as ciphers in comparison of hundreds , who living by the like employment of money do scarce attain to a moderate gain whereby to maintain themselves in their first condition ; and many tim●s as skilfull usurers as the best , what by the loss sometimes of interest , sometimes of principal , and other whiles of both , and many times by the lying still of their mony for want of reasonable security , have proved in the end perfect beggers by this trade . and what greater argument can there be of the hazard and danger of mony that is lent , than the common opinion of the world , which esteems a small revenew in land of fee simple , more safe and certain than almost a double encrease in mony with perpetual hazard ? and for this cause land is dearer than money . as for taking of bonds for payment , it is no more injurious to the providence of god than to have a bond or covenant of a tenant for the payment of his rent ; for although some yeares by the unseasonablness of the year , or by some other act of god , the land yeelds not the rent contracted for , yet the tenant is absolutely bound to pay it without any condition of gaining so much by the land : and the reason is grounded upon great equity , and is all one both for contracts of land and money to be abs●lute . neither god n●r nature have proportioned the valuation of lands commodities , or moneys ; no text can be brought to prove an acre must be sold at such a price , or a commodity at such a rate , the worth of things in proportion one to another , is a humane arbitrary custom , grounded upon the several necessities or opinions of each particular nation . thus the common estimation doth allow lands , goods , and money taken with all casualties , hazards and charges , to be worth one year with another about a certain value ; and it is reasonable that such a certain value should be contracted for : so that as the seller or letter is not to participate of the extraordinary gaines that may bee raised , so hee is not to sustain the losses if any doe happen . of the injustice of vsury . it is further urged , ( pag. . ) that it is unjust , because it takes hire for loan , and sels charity , which should be free , so that things are not lent but let , if they goe for hire . ans. . dr. fenton can shew no reason why money may not be let , as well as len● ; as well as a house or a horse which may be both : i ought in great necessity to lend freely to the poor , yet this work of charity doth not hinder me from letting the same thing where there is not the like necessity . if the use of money for a time be worth mony in buying and selling , as dr. ● . confesseth ( pag. . ) the rule may better hold in letting , which is no work of charity , though both in letting and selling charity is to guide us . it doth not follow that because i must lend a shilling for a day , therfore i may not lend a pound for a year . besides , even in letting for hire , there is often both charity and friendship shewed : as , if i let a thing for half the value the use of it is worth to one whom others dare not trust with their goods . if some things which are spent in the first use may be sold for increase , why may not other things that are used be let in the same sort since letting is but a temporary kind of selling , and selling in effect a perpetuall kind of letting . if such things as are bought this day for ten pound may be sold to morrow for eleven pound , may not the same ten pound which by buying and selling may encrease in one day to thus eleven pound , may it not by letting encrease in a whole year to as much ? nor can there be any reason shewed , since mony hath a gainfull use in it self ( and as solomon saith , answereth all things ) why i may not as well let a hundred pound in mony , as a hundred-pounds worth of cattell , houses or lands , which i buy with my mony : and because they often tell us that he that beares the hazard must have the gain , i must ask what they will say to a lease for life wherin both parties hazard , yet but one gaines . dr. andrews bishop of winchester hath an argument against vsury taken from the rule of our saviour , luke . . as ye would that men should do to you , do yee also to them likewise . nemo ( saith he ) sibi vellet vsuras infligi , cum fratre sic agat igitur . no man is willing to have vsury taken of him , therefore he must not take himself ; every man desires to borrow freely , therefore he must lend freely . ans. the rule of our saviour must necessarily be thus expounded , whatsoever yee will , that is , whatsoever you will according to right reason or commom iustice ; for if any man be so unreasonable or so frantick as to will that others should kill him , yet my lord of winchester will not say that therefore that man may kill another . so he that desires to borrow freely , breaks the rule of common equity and rectified reason , by coveting his neighbours goods ; for he that desireth to benefit himself by the use of another mans goods , doth therein uncharitably desire the hinderance of his neighbour . also it is objected , that the greatness of gain which is made by vsury is unlawfull . pag. ans : . this is no proof against all increase of mony ; but onely against excessive gaines : whereas it should bee proved that vsury of a penny in the hundred is a sinne , as well as of ten pounds . secondly , by this rule all gain of merchandising is condemned , which is ordinarily far greater than that of tenne in the hundred . thirdly , the greatness of gain by lending must be estimated by the common opinion of the country : otherwise how can any mans conscience warrant him to purchase any inheritance ? men buy land to them and to their heires for ever , that is till doomesday ; which when it will come no man knowes , and yet as if every purchaser knew the hour , he bargaineth for land at fifteen or sixteen yeares purchace . but the last day may come within a year , or within fifteen , or perhaps not within fifteen hundred yeares : howsoever it bee uncertain , yet the publique valuation doth esteem it certain ; and no man buyes land at . yeares purchace , upon condition that doomes-day come not before , because perhaps then he may have a dear penny worth : nor upon condition that if the world last longer then fifteen yeares that thence forward the purchaser should pay a further sum . no , but custome thinks fit to make an absolute bargain , though by the meer act of god it may bee made a dear purchace . as the argument of the greatness of gain in vsury makes against trading or merchandising , so thereby also bargaining for leases for term of yeares will be made unjust ; and this may the better appear if we examine one of dr. fentons examples of vsury in this kind : if saith he ( pag . ) purposely to avoid the statute i will purchase an annuity of twenty pound per annum with an hundred pound for ten yeares , this is bargain and sale , yet the very same with vsury , differing onely in parchment , and manner of covenanting , subject to the same iniquity and in quality ; poisoned with purpose of avoiding the statute and penalty of vsury . ans. ● . if onely the purpose to avoid the statute makes his case to bee vsury , then before the statute it was no vsury , for there could bee no purpose to avoid a penalty that was not , and this is to make vsury a breach only of mans law and not of gods . let us ask dr. fenton whether a lease for yeares and annuity bought with mony bee vsury simply in it self ; he dares not say it , his answer is , pag : we cannot condem it for vsury , and yet he seeth most apparently it is of the very self same nature with lending upon bonds , and differs onely in the security : upon bond a man ties himself , upon a lease a man ties his land , in both these there is the like increase by mony , and both pay alike at the end . secondly , this case i find put of a lease that brings in above tenne in the hundred , thereby to make it more odious : but give us leave to put it in other termes , and then ask his opinion , if with a hundred pound i purchase an anuity of tenne pounds per annum and twenty shillings over yearly for tenne yeares , is this vsury because it is an increase above the principall ? it is the very self-same bargain in nature with his , it differs only in the quantity of the increase . now both by his definition and argument , as well the increase of a penny is usury as of tenne pounds in the hundred , so then by his doctrine a man may not buy a lease worth one penny more than his principall . if it bee pretended that bargain and sale of leases be lawfull if it be reasonable , otherwise not ; then if the unreasonableness onely of the bargain make it a sinne of vsury , then the former doctrine which saith all increase is vsury , is thereby denied , and i confess that an unreasonable bargain is a sinne , but of theft in generall not of vsury . thirdly , the principall purpose in buying an annuity or lease for yeares is to gain by a hundred pound , which since it could not safely bee done by bonds , therefore by a second intention men labour to avoid the statute , so that to gain and in gaining to avoid the statute is the purpose of such contracts , and not chiefly to avoid the statute , which might best be avoided by not purchasing at all . fourthly , it is no sinne to avoid a statute by lawfull meanes ; if the contract of bargain and sale bee in it self lawfull , why should it be a vice and not a vertue thereby to avoid the penalty of the law , since lawes are purposely made to force men to avoid them by lawfull meanes . fiftly , whereas dr. fenton ( pag. . ) concludeth , that if simply without any pretence such annuity of rent bee bought or sold , wee cannot condemn it for vsury . it followes that the pretence or intention of the heart , and not the contract makes it vsury : and that ( as he himself confesseth pag. ) if the intention be right , that which formally is vsurious , upon the matter may i● justice bee equivalent to a lawfull contract . if formall vsury may bee no vsury , wee must look for a new definition of vsury in the consciences of men , and not in dr. fentons treatise ; and if vsury bee committed in buying and selling , what contract will bee found in the world without vsury ? to instance in some other contracts , let us consider of the absolute buying and selling of land , or of purchasing an annuity for life ; because these two contracts are esteemed by most men to be the lawfullest of all others , yet in both these , the just and ordinary valuation both of fee simple land and of leases for lives is grounded and guided by vsury onely , and as the use of money goeth higher or lower , so the prices of these rise and fall , so that in very truth he that purchaseth land is the greatest vsurer in the world ▪ because he maketh the greatest and certainest gain by his bargain , for example ; admit land is bought and sold for sixteen yeares purchase , and let the inheritance of the land bee made away for so little a summe as the land will bring home in sixteen yeares ; what conscience is there to keep that for ever , which in so short a time payeth the purchaser his principal ? there can be no other reason yielded for this great disproportion but this , that both the purchaser and seller do equally value the use of the money , and do make the bargain accordingly . the purchase-mony considered with the use of it would last about a thousand yeares in paying yearely so much as the rent of the land is , therefore the purchaser expects to enjoy , and the seller intends to part with the land for ever , because the inheritance of the land after a thousand yeares is not valuable , for that ordinarily within four or five hundred yeares the possessions of the antientest families come to a period , or decay . in like manner , an annuity for life is bought for nine yeares purchase , not because a mans life is ordinarily taken to last but nine yeares , but because the mony with the use will last almost twice nine yeares in paying the annuity : so that if the purchaser of the annuity dye within eighteen yeares , the grantor may be a gainer , or at the least a saver , by the bargain ; but if he live above eighteen yeares the grantor must be at loss . this casuality of a lease for life , wherein the buyer hopes by his own life to be a gainer , and the seller hopes by the death of the buyer to bee a gainer , hath made some men ( if wee will believe thomas aquinas ) to think that a lease for life is the worst kind or double vsury , because there is an vsurious intention on both sides , as well in the grantor as in the grantee to gain . if many men who are fit for callings live idlely on usury , they sinne , but no otherwise than those that let their lands : they may and ought to serve god and their country in some calling , if they do not , it is no fault of vsury , but an abuse of it . neither let any man fear that vsury will bring idleness in the world for if all men be idle there can be no vsury . it is the usury-imployment of men by their trading that makes the use of money to be at so high a value , and many must bee idle if they borrow not a stock to set them on work . of the vncharitableness of vsury in the last chapter of dr. fenton his second book , i did expect some extraordinary argument against vsury , because it treats of the breach of charity by vsury , and the opposition between them : i did long to see it proved ; but now i am come to it , i find it the shortest chapter in his book , both in quantity , and proof , the little that he saith is in effect , that vsurers are commonly uncharitable . pag. . answ. i did expect to have i● proved that all vsury is in it sel● uncharitable , and he tells u● that all vsurers are so : it is the fault of the men , and not of the thing . thrift which of it self is a vertue , being abused is the hinderance of charity , and yet thrift is no breach of charity : a thrifty man and an vsurer may bee mercifull to the poor , because they are many times better able than others . if vsury of it self were a breach of charity : then not to lend to vsury were an act of charity ; which is but a meer privation and no act at all . the reason why vsurers bee commonly found merciless , is for that in many men covetousness makes them vsurers , and not vsury brings them to be covetous . many vsurers are found wel-disposed to charity , and give twice as much to charitable uses as those that have twice their estate in lands and are no vsurers . since then all vsurers are not uncharitable , and those that be , are found , and not made such by vsury , it is but small charity to say that vsury of it self is the breach of charity . finis . notes, typically marginal, from the original text notes for div a e- a rom. . . b levit. . ● . c numb. . . deut. . . d deut. . , . e ●x●d . . . . . f de usuris leg. . cod. theod. l. . g 〈◊〉 . ad no●el . c. . ●d verbum centesima . h gloss. in cod. de usuris leg. . ad verb . tertiam pattem , & ad leg. in principio . i dist. . c. . verb . centesima . k epist. . in fine . l satyr . . lib. . m budaeus de asse . l. . n de usuris c●d . theo. l. leg. . o cyprian de lapsis ann●tat . pamel . . cap. . p conc. general . edit. rome . . p. q neque in ulla lege praeteritum tempus reprehenditur nisi ejus rei quae sua sponte scelerata ac ne●aria est , ut etiam si lex non esset magnopere vitanda foret . cicero lib. . in verrem . n. . p. . edit. rob. stephani . . r con● . carthag . . cap. . arelaten . c. . arel ▪ . c. . s de u●ur●s leg. . 〈◊〉 iust . t ibid. leg. . u de vita constantini . l. . c. . x de exactionibus leg. . lib. . cod. theod. y concil. general . p. . b. tom . . edit. rom. act. . sext. synod . z ibid. p. . eprope finem actionis a magn. & lud●vic . pij capit . lib. . cap. . lib. . c. . . . &c. b can. apost. cap. . at post gratian . cap. . c leo . epist. ● . cap. . p. . d hist. bologn . da ghirardacci lib. . e burch . lib. . cap. . ivo . par . . cap. . & par . . in principio gratian . di●t . . caus. . q. . f decretal . lib. . tit. . in sexto lib. . tit. . clement . lib. . tit. . &c. g hieron de ceval . de cognitione per viam violentiae par . . q. . * a mountain of piety , is a stock of money rai●ed by the charity of good people , who observing the poor ruined by the usury of iewes , did voluntarily contribute good store of treasure , to be preserved and lent unto them , whereby they upon security might have money at a low rate to relieve their wants , which because the mass is great , and the thing pious and charitable in it self , is called a mountain of piety . but in respect the officers and other charges incident unto it cannot be had without some emolument , therfore the borrower pays somewhat by the moneth for the lone of that he receives . cajet. opusc. de monte pietat . cap. . there is another sort , which is , when a prince or state hath need of a good quantity of money , and doth for his supply , either impose a lone upon particular men , or voluntarily receive a good summe from them , and for their security assignes of his revenue . . . or . per cent . this dissers from use-money with us , in that the lender cannot at his will call it in , or make use of the money it self , otherwise than by transferring his right in the bank to another , onely the prince at his pleasure may , by paying all in , dissolve the bank . antonin . par . . tit. . cap. . in principio . and there wants not learned men which hold both these wayes of receving increase to bee usurious , and likewise that defend the contrary , that neither of them is , see matheo villani lib. . cap. . h in sexto de v●uris c. . ● . de quaestioni●us . i in clement . de usuris . cap. vnico . & giovan. villani . lib. . c. . k giovan. villani . ib. l ludovi . a paramo . de origine inquisit . lib. . c. n. . m tattato d● inquisitione . c. . , . n epist. constant. apud socr. lib. . c. & apud the●d . lib. . hist. cap. . o beda l. lib. . c. . p c. . p. . concil. spe●●n . q cap. . leg. ed. p. . r cook instit. . c. . p. . s sim. dunelm . an. . col. , . at contuat florent . wigorn . ano . p. . t apud richard . hagulstad . p. . . u de pig . noribus c. unico verbo usu●a , fol. . a. x tim. . . y tim. . . z cas. conscien . c. . n. . p. . a epist. . b enchirid c. . to . . c cham. de ca●●ne . to . lib. . c. . n. ● . p. . d f 〈…〉 citatur a●ud ant●●●n par . 〈◊〉 sect. 〈◊〉 . g s. aug. retract . cap. . a discourse whether it may be lawful to take use for money written by sir robert filmer ; and published by sir roger twisden, with his preface to it. filmer, robert, sir, d. . approx. kb of xml-encoded text transcribed from -bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : - (eebo-tcp phase ). a wing f estc r ocm this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons . universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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take use for money written by sir robert filmer , and published by sir roger twisden , with his preface to it . london , printed for will. crook at the green dragon without temple-bar . . to the reader . as soon as i had understanding in the affairs of this world , i became sensible how grievous it was to lie under the heavy disease of paying interest , consideration , or use , ( term it how you will ) for money : and finding it generally cond●mned by those judgments and learning i did most esteem , i began to question with my self whether the sin were not of that rature that i my self in ●aying did concur in the s●me offece with the taker , according to that a of st. paul , in the vulgar latine , qui talia agunt digni sunt morte , non solùm qui faciunt sed etiam qui consentiunt facientibus . which doubt i found after propounded by aquinas a ae q. . a. . but neither so resolved by him , or his learned commentator cajetan , as that i received satisfaction in the point . upon which occasion i began to search farther , and as for the scripture i confess the prohibitions in it seemed to me to have much of the lawsframed for no other than the commonwealth of the jews ; and to be of the same nature the b jubile , c the cities for refuge , d the release to be made every seventh year were : for it is no way probable god who commanded them neither e to vex , nor oppress a stranger ( which it is apparent was of such an one to them as they were to the egyptians ) would have permitted the free exercise of use towards , him could it not have been without either oppression or vexing . and prohibited the jews who ( either in respect of their often releases and jubilees ) could not give the assurances might be required in such contracts , or for some other reasons alone known to the divine wisdom . as for the other places in the psalms , ezekiel , &c. they ever seemed to me no more prohibitions , but were to be referred to the first limitations of it . besides , what was me thought very considerable , no one writer i met with condemned the taking increase upon lone of money if offered with willingness and not contracted for ; be the party never so poor that payed it , yet i observed that to be against levit. . . as all oppression in buying and selling . verse . touching the practice of the primitive christians there is nothing more plain , than that it was not onely common amongst them , but allowed by laws , for proof of which there needs no more than the title de vsuris , found in both the codex of theodosius and justinian , and that in so high a manner as the emperour constantine at the very time the council of nice sate , seems to have moderated the excess , f yet so as he that lent two bushels was to receive a third , usurae nomine , quae lex ad solas pertinet fruges : nam pro pecunia ultra singulas centesimas creditor vetatur accipere . i know it is not without question what is the meaning of centesima ; accursius sayes it was as much as the principal in a year . g est centesima quae sorti in anno aequiparatur . and elsewhere gives this example . h sors est duodecim usura fit in anno qualuor , sed et si octo tunc est bessis , si aequiparatur sorti tunc est centesima . and so understands it , he that made the gloss upon gratian i centesima dicitur usura quae sorti aequiparatur in anno . so that by constantine's allowance no man was to receive of fruits above a third , but for money by the year the whole sum , which was intolerable . others are of opinion , that the roman manner of paying for the lone of money being by the month , which horace k shews , haec ubi locutus foenerator alphius , jam jam futurus rusticus , omnem relegit idibus pecuniam ; quaerit kalendis ponere . and of a debtor to pay use , — l tristes misero venêre kalendae . they therefore m think no man should pay more than the hundredth part of the principal by the month , called therefore centesima , which was per cent. in the year , a large increase , enough to ruine any borrower . but be it which it will , it clearly shews as n the emperour valentinian and theodosius say , usury or increase for money was jure permissum . neither the laity alone , but bishops themselves ( not so careful of their pastoral function as was fit ) did o per alienas provincias oberrantes , negotiationis quaestuosae nundinas aucupari , esurientibus in ecclesia fratribus non subvenire , habere argentum largiter velle , fundos insidiosis fraudibus rapere , usuris multiplicantibus foenus augere , so that not content with what the law allowed , they did increase their stock by use upon use , which how unconscionable it might be , and how performed , i will not here dispute , he that would understand how it past , may read accursius his gloss . ad leg. . cod. vsuris . these exorbitances in the clergy procured the canon in the council of p nice , which yet reached none but those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , within the rule of the church . and is undoubtedly there set down not as a thing in its own nature bad and forbid jure divino , but as we say , jure positivo , upon the churches command . for , first , it did not extend to the laity , which had it been a sin in it self , could not have been exempted out of the command . secondly , at the same time the emperor , so renowned to all posterity for piety and equity in making laws , establish't the thing it self by an edict , as did divers godly princes who succeeded . thirdly , it only provides for the future , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that should after that time take vsury , not with any reference to the past , which had been most inconsiderately omitted , had the thing been in its own nature bad . q as the heathens observed , laws looked not at offences past , if the thing were not in its own nature faulty . so when it provides only for the future , without any censure of the past , there is a great probability it was tolerable before . fourthly , the other particulars provided for with the like severity , are cleerly juris positivi , as that none should use any manual occupation , for fo i interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there . which however it may be very indecently exercised in any of the clergy , yet certainly hath no other ground for being unlawful than the command of the church ; for st. paul doubtless did it , act. . . . cor. , , &c. lastly , the offence seems to be much in the quantity , for they exacted not less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the whole and half . conformable to this decree of so famous a council , divers provincial ones held at r carthage , arles , and elsewhere , did prohibit usury , but everwith the restriction to the clergy only ; indeed the council of carthage being put in mind by one that in his parts it was condemned in church-men , gratus the bishop of that sea replies , quod in laicis reprehenditur , id multo magis in clericis oportet praedamnari , which plainly shews it not to be condemned as in its own nature a sin , for then the laity as well as the priest had been in all times culpable , but as of that which however in some it might be tolerable , yet was not fitting for them to exercise . and truly the excesses then taken , did so much pass all proportion of charity , as it well deserved reprehension , and cause the fathers to speak with more earnestness against it than other sins to which men were by nature less addicted than that of covetousness . and for proof of it , there needs no other testimony than that of justinian , whose care was veterem duram & gravissimam usurarum molem ad mediocritatem ducere , &c. and doth therefore establish what should be taken ; too long to be here inserted ; he that would know more particularly , may have recourse to s the law it self . it sufficeth me , that the emperour having there proportioned what people of several conditions should take , he concludes , caeteros autem omnes homines dimidiam tantummodo centesimae usurarum nomine posse stipulari , & eam quantitatem usurarum etiam in aliis omnibus cafibus nullo modo ampliari in quibus citra stipulationem usurae exigi solent ; what dimidium centesimae was , i must refer you to that i have said before , though acursius explains it to be half the principal , by this verse , quaerere semisses possunt communiter omnes : it seems by novel . . . and other laws , use in those times , however thus moderated by the emperour ( who likewise took away t use upon use ) was very high . if any shall question how these laws were censured by the holy fathers of those times , i confess my self to have read nothing in particular of those concern vsury , yet in general u eusebius observes constantine reduced old laws to more equity , and indeed so we find him to have x done , even those did pertain to debts , which are of near relation . and of justinian we find this testimony in the sixth general council , y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i translate thus ; justinian a king of happy memory , above all things jealous of the true and apostolique faith , the truth of whose belief , as much as it did please god by his sincere confession , so much did he raise the most christian policy ; the godly memory of whose devotion is to this day famous , and the truth of his faith dispers'd throughout all the world by his imperial edicts is praised . and somewhat after z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , the great justinian , the last , but most worthy of all , whose vertue and godliness reduced all things to a better order . how can we then imagine princes , so pious , so careful to correct all they found amiss , should permit what was so full of sin as some now take it to be ? and thus for ought i know stands it amongst the eastern christians to this day , unless the mahumetan have made in some parts an alteration . but in europe after the year , that charles the great divided the empire , it received some change : for in his capitulars we find a clear determination that it ought not to be ; a vsuram non solùm clerici sed nec laici exigere debent : which is the first prohibition i have at all met layd upon the lay. the council of nice , and the b canons attributed to the apostles , did condemn it in the clergy , and so likewise did some particular synods . and that of carthage did not approve it them ; and leo the first , who went farthest , did grieve c condolere the exercise of it did cadere in laicos qui christianos se dici cupiunt , intimating it had been a greater perfection of charity , had they abstained from it ; but none extended to a command , or to determine it a thing they ought not to do , before this decree of the emperor ; which no doubt wanted not pens to defend it ; for about two hundred years after , certain learned men collecting out of councils and fathers , such rules as were most apt for the government of the church , and direction of a christian , called therefore canonists , as those who were the beginners of the canon-law , such were burchardus bishop of wormes , ivo of chartres , and gratian a benedictine monk , who writ the last of them , yet began his work , d and finished it ten years after ; neither of them omitted sundry e chapters in condemnation of vsury , and were therein followed by canonists , casuists , and schoolmen , insomuch as there is hardly any collection of the f canon-law since , without one title de usuris , it turning infinitely to the advantage of the ecclesiastick , who by that was made judge of almost all agreements between man and man , as who shall read the title in the canon-law , and what the doctors have writ of vsury , restitution upon it , and participation with the vsurer , &c. may plainly discern . and not content with what hath past in foro animae , in private , they have gone so far , as a g temporal judge , being sometimes ready to give sentence upon a contract , hath been stopt by the ecclesiastick , on a pretence the bargain was usurious . yet the necessity of humane commerce hath caused divers , so great enemies to the name of vse , with their * mountains of piety , their distinctions of lucrum cessans , and damnum emergens , to palliate so the thing it self , as to call that no usury , which hath the same effect , at least to my understanding . after the year much of the ecclesiastick power , especially what concerned heresie , was delegated by the pope to certain inquisitors ( called since the court of inquisition ) h whom alexander the fourth , about the year did expresly charge not to meddle with any question of vsury , though there wanted not some , who in that age affirmed , vsuram non esse peccatum mortale , as appears by i history , and that resolution of clement the fifth in the council of vienna , . si quis in illum errorem inciderit ut pertinaciter affirmare praesumat , exercere usuras non esse peccatum , decernimus eum velut haereticum puniendum . upon which the inquisitors grew very busie in many parts . at florence in the year , k upon a great disorder that then fell out , they were forced by laws conformable to those of perugia , spain , &c to regulate their power though in l arragon by a , bull of leo the tenth it seems they now proceed in such causes . in venice , that wise state would never admit the inquisition m che si trattino causa di usura di qual si voglia sorte , to meddle with any kind of vsury , nor the trade of any artisan , &c. touching the church of england , farther than that the council of nice was received both by the n britans and o saxons even at the very first , i know no particular prohibition of vsury , if we omit that imperf●ct clause p in the council of calcuith , about , till edward the confessor , who having lived long in france , and seasoned with the principles of that kingdom q did first , banish all usurers out of his kingdom . secondly , if any after that prohibition should be found to exercise it , he then confiscated all he had . thirdly , he barr'd them of the protection the law afforded , and gives this reason , that having lived in the french court , he had learnt , quod usura radix omnium malorum esset . but as a r learned gentleman wisely observes , too severe laws are never duely executed ; so hapned it with this , which certainly was not all put in practice in england , for in the year in ſ a council held at westminster , by cardinal de crema the popes legate , and the clergy of england , we find it only prohibitory to those of the church ; vsuram & turpe lucrum clericis omnimodis prohibemus , qui vero super crimine tali confessus fuerit aut convictus , à proprio gradu dejiciatur . and again in another held at the same place by t albericus bishop of hostia the popes legat , thus , foenoratores clericos & turpia lucra sectantes , & publica secularium negotia procurantes , ab officio ecclesiastico nihilomnius removendos censemus : which is indeed no more than a renewing the niiene canon , of which before . after this i do not remember any one made directly against it in england . neither hath lynwood any title of it , though there be so many in the common law , nor at all that i know doth he touch upon it , unless in one u place , and that very lightly , which shews clearly it was not much prosecuted here . by these steps that which at the first was exercised by bishops and others , afterwards forbid the clergy , as what might x intangle them in the affairs of this world , and shew minds y too greedy of filthy lucre , allowed by so many imperial edicts of the most pious emperours , first became disliked in the lay , after that prohibited , and then they proceeded so far , as to determine to affirm it no sin , was heretical . upon the whole matter i could not conclude , either by express words , or necessary inference out of scripture , or the practice of the primitive church , either giving , or taking use for money lent , to be in its own nature amongst christians sinful , so as no other circumstance made it so , as either the exacting the height the law permitted , or upon the borrowers poverty , not accepting what he is willing and able to pay , but with rigour forcing from him the uttermost penalty , or using some other way against charity , not so fit for me to explicate ; in short , i saw no reason not to submit to that of alstedius , z vsura non est intrinsciè sive suo genere mala , sed est res indifferens ; nor to deny that of a calvin , nullo testimonio scripturae mihi constat usuras omnino damnatas esse . yet i do not take upon me to determine it to be absolutely lawful , i leave that to some learned divine , only i have here historically related what i met with in the inquiry . i know many of conscience and learning are of a contrary opinion , and i take this to be of that nature b st. augustine in one place held purgatory , utrum ita sit , quaeri potest et aut inveniri aut latere , that every man ought to satisfie himself , and do accordingly . men of great sincerity and judgment may differ in theological tenets . cardinal cajetan , of that integrity chamier hath left this testimony of him , c vir meo judicio quamvis papista tamen candidus , plurimumque distans ab ea pertinacia quam in reliquis deplorare cogimur , is fully of opinion the paying mony for loan to those banks are called mountains of piety is d unlawful and usurious . cardinal tolet , in whose writings , to use casaubon's words , e cum excellente rerum philosopharum et theologicarum notitia par certat modestia , is clearly contrary and against him , holding them very lawful . in these disputes i cannot but think of that of f aquinas quando quaestio qua quaeritur de aliquo actu utrum sit peccatum mortale vel non , nisi ad hoc habeatur auctoritas expressa scripturae sacrae , aut canonis , seu determinationis ecclesiae , vel evidens ratio , non nisi periculosissimè determinatur ; and indeed , if he mean by the determination of the church the four , nay that of faith that was resolved in the six first general councils , i know nothing to oppose against it ; but of this too much . whilst i was thus in search , this piece i now give thee , w ch was written almost thirty years since by sir robert filmer , ( a very learned gentleman ) for satisfaction of a person of worth , and relation unto him , fell into my hands , fromwhence some friends were importunate for copies of it , i fearing the thing it self might receive injury by ill transcribers ( as those of some g famous writers have done ) i have put it to the press . if thou beest a lender and it shall not satisfie thee in the receiving profit for loan of money , i can assure thee it hath me fully in the paying of it . farewel . east-peckham , roger twisden . the author's preface . if exceptions be taken either to the argument or author of these notes , the answer must be , this question of usury concerns no article of faith ; but is a point of morality , and case of conscience , and in that regard it admits of a disputation without scandal : the rather , for that the church of england hath not defined or described usury . the divines of the reformed churches are divided in this controversie ; the greatest part of them oppose or mislike the rigid assertion of such as condemn all contracts for gain by lending ; namely , bishop babington , mr. perkins , dr. willet , dr. mayer , mr. brinsley , and others here at home ; and abroad , calvin , martyr , bucer , bullinger , danaeus , hemingius , zanchius , ursinus , bucanus , junius , polanus , molineus , scultetus , alstedius , amesius , grotius , salmasius . the author , though he be neither divine by calling , nor by profession a scholar , yet as he is a rational man he may , and as he is a christian he ought , for the direction of his own practice , to examine what may be done with a safe conscience , and what not . the civilians and canonists frequently dispute of the nature of usury , he knowes not but that any other laique may do the like . the arment was first undertaken for the satisfaction of the tenderness of the conscience of others , and not to justifie any practice of the authors , who hath always given , but not taken usury . this point of usury , as it is at this day controverted , is a meer popish question ; first broached by the schoolemen and canonists , no ancient father or writer that i know of ever defined or disputed it . since the reformation melancthon and chemnitius are the only noted men abroad , and here at home dr. downam bishop of london-derry in ireland , dr. fenton , and learned dr andrews late bishop of winchester . i have made choice of dr. fenton's treatise to examine , because it is the latest , and i find little of any moment but is in him . i desire his book may be first throughly read , for otherwise , what i write will not so easily be understood . to give some brief accompt to the reader of the substance of the scattered arguments in this tractate , he must know ; that my scope and intention is to shew that usury is no where in scripture forbidden to christians : but that it is as lawful as any other contract or bargain , unless the laws of the land do prohibit or moderate it , as a point of state or policy . and that no state or common-wealth can or ever did stand without it , or that which in contracts is equivalent to it , since the valuation of the use of money is the foundation and rule which govern the valuation of all other sorts of bargains . i further maintain , that usury was never forbidden to the jewes ; only by ( reason that by a more special appointment of god they dwelt in a land in the midst of many strangers ) moses made a politick judiciall law , that the jews should take usury of those strangers , and not of their poor brothers , not much unlike , as if the king should ordain in london , that citizens should take usury of men of midlesex , and not of poor tradesmen of the city . more particularly , i undertake to manifest , that the definitions of usury ( wherein dr. down and dr fenton mainly differ between themselves ) are neither warrantable by the rules of art , nor justifiable by any proof or ground in scripture , or by any testimony of antiquity either in councels or fathers . and that the laws given by god about usury are such as by the coherence of the texts , and the conference of other places , do shew that those laws did only intend a prohibition of taking usury of such as borrowed in case of extreme necessity , and were so poor that they were in charity to be relieved . and yet those laws which did in such case only prohibit usury to the jewes , were not moral or perpetual , but judiciall and temporary , and no way bind us , but we are left to the laws and customs of the kingdom to guide us in our contracts so long as they be not contrary to the rules of charity . i shew that all the properties of letting do agree to money . and that usury in it self is neither unnatural , ungodly , unjust , or uncharitable . lastly , i do shew that dr downam , dr fenton , and all others that do most condemn usury , are forced to confess at last that usury may be lawful ; they all allow the taking of interest , mortgages , annuities and leases for yeares , all which by their own expositions and confessions are of the same nature with usury , and do only differ in the manner of the security or contract : after they have eagerly disputed that all contracts for gain by lending are usurious at the end they quietly conclude , that the contracts are not usury , but only the secret intention of the heart makes it to be usury or not usury . thus in few words they overthrow at last the foundation of their own doctrine , and play fast and loose by a multitude of their irresolute distinctions , so that either their conclusion must be that usury is lawful , or else they can conclude nothing at all . if i wrong either dr. fenton , or the truth , i desire friendly to be shewed my error . i do not follow him here line by line , for so i might tire my self , and vex others with unnecessary tautologies : i have only endeavoured to extract the quintessence of his reasons , and to apply my self to the examination of them . his reasons not his rhetorick i except against , whether justly or unjustly let others judge , to whose censure i submit these papers . i would fain know of the ministers of the gospel , who do often reckon up in the pulpit vsury as one of the crying sins , what warrant they have in the gospel for such boldness : we find several sins numbred up by our saviour and the apostles , but usury never so much as named for a sin in the whole new testament . st. paul in the fift to the galatians , doth with one breath reckon up together seventeen sins which he reproves , and yet usury is none of them . but many preachers cannot reckon up seven deadly sins except they make usury one of them . robert filmer . the contents . . touching the definition of usury . . of testimonies of scripture . . of the names of usury . . of the properties of letting . . concerning humane testimonies of fathers , councils , divines , heathens , and laws . . arguments against usury . . of the unnaturalness of usury . . of the ungodliness of usury . . of the injustice of usury . . of the uncharitableness of usury . a treatise of usury . touching the definition of usury . i let pass dr. fenton's chapter of names of vsury , because he confesseth that by them he hath proved little or nothing at all , page . the main point is the definition , which he saith must not be omitted , or slightly passed over , because it is a great and necessary question to resolve the understanding what that vsury is , whereof we dispute , pag. . and therefore he doth intitle his first book wholly about the definition of vsury : although when he comes unto the point , he doth nothing less than define it ; as may thus appear : actual vsury ( saith he ) pag . is of divers diversly described , a variety tedious to relate . first , in stead of all unlawful usury , he speaks of a description of part only , to wit of actual usury ; whereas he should first define , and then divide : but inverting the rule of method , he suffers mental usury ( which he saith is a sin ) to escape out of his description . neither doth he so much as describe actual usury , only he tells us of diversity of descriptions of others , but never lets us know which he approves . yet at last he contracts the pith in three words , but resolves not how we should place them ; so leaves us to a thus , or thus , or thus . first , he puts lucre in the place of the genus , and covenant in the room of a difference . secondly he makes covenant the genus , and lending the difference ; and lastly he puts lending for a genus , and lucre for a difference . thus by turning the genus into the difference , and the difference into the genus , he leaves us uncertain of his description , yet concludes that within the compass of three words we may find vsury ; but who knows not that three words diversly placed breed many times different , and some times contrary senses . yet this is all the definition you are like to find in him . and thus in few lines he passeth over slightly that necessary question which would resolve our understanding what vsury is . but let us draw a little closer , and examine the pith of these three descriptions cited by dr. fenton , and contracted in three words . pactum ex mutuo lucrum . usury is lucre for lone upon covenant ; or the covenant of lucre for lending , or lending upon covenant for lucre. . whereas he saith vsury is lucre , he seems to make lucre or gain to be the genus of vsury . this undoubtedly is a false genus ; for certainly vsury is a sin of commission , and therefore an action of operation ; so that lucre , or gain which is only a passion or product of lending , cannot be the genus of it . . he maketh covenant to be the genus ; let me ask him but this question ; a father to stir up only , and trie the industry of his son , doth lend him an hundred pound with a peirastical covenant for gain , not intending with himself to take any interest at all of his son ; doth any man take this to be vsury in the father , who never meant to take the least increase from his son ? surely then the bare covenant cannot be the sin of vsury in this case . . he saith , vsury is lending upon covenant for lucre. in this description , asalso in the two former , i find a manifest contradiction of his own principles and grounds . to lend for gain is no lending at all ; for lending ( saith he , pag. . ) in its own proper nature is free ; letting is for hire or gain . so that by this his doctrine , lending for gain is no lending at all , but letting or hiring out . therefore if dr. fenton had been true to his own principles , he should have defined vsury to have been letting upon covenant for lucre ; or in brief , letting or hiring of money , but both dr fenton , and all other antidaenists cannot endure to have vsury called letting or hiring of money . moreover , i find in these three descriptions , that he imagineth the gain or lucre is for the bare act of lending ; in which he is much mistaken : it is not for the lending , but for the using of the thing lent that men give vsury : and answerable to the time for which money is let , the increase or vsury is more or less , although the simple act of lending be alike in both . the ordinary word vsury ( which dr. fenton derives from usus rei , the use of the thing ) teacheth , even children , that usury is given for the use of the thing , and not for the bare lending , again , in these his three descriptions the word covenant is perpetually found , without any warrant of scripture : yet he pretends by deduction to fetch it out of the text in exod. . . thou shalt not be as an vsurer unto him , thou shalt not oppress with vsury . in the original it is , thou shalt not exact , and , thou shalt not impose vsury . from whence dr. fenton concludes , that there can be no exaction or imposition upon a free person , but by way of covenant . pag. . under favour , this his inference is false ; for exaction may be of things neither covenanted for , nor due . in the construction of our common law , and of our vulgar phrase , extortion , and exaction are thus distinguished , extortion is a wrong in taking more than is due , exaction is the taking of that which is not due at all : which distinction were false , if that exaction must be by precedent contract . the poor jews did ordinarily borrow victuals , money , and other necessaries upon pawns , as may appear by many texts . the lender , who did take the pledge as a caution for his principal , might detain it from the poor borrower untill he would allow some gain above the principall , and by such unjust means exact or impose an unconscionable increase , without any precedent covenant . there is small reason to imagine , that such indigent people ( as are described by moses ) who borrowed only to supply a present want , should have credit sufficient to take up so large a sum for so long a time as might deserve an obligation or covenant for the payment of encrease . a man who could not have his bond taken , might yet have his garment received for a pledge ; and pledges were ordinarily given with intention of speedy redemption , because raiment is almost as necessary as food . the borrowing in this kind being of things of so small value ( that the use of them for a small season was hardly valuable ) might be a great reason of the prohibition of vsury by moses in such cases : neither is a man that lends upon pawns in the like hazard with him that takes bonds , or such securitie . it is the confession of dr. fenton , that when the law against vsury was given , there was none that borrowed but only the poor for need , and upon necessity . therefore without better warrant by direct and literal proof from the scripture , it cannot be evinced that this word ( covenant ) must necessarily be required in the definition or description of usury , although dr. fenton conclude , it is no vsury except it be by covenant , or by some dumb contract at the least . dr. downam omits this word covenant in his definition of vsury . i am strongly perswaded by a place in nehemiah , to think that vsury doth not consist in contracting for gain . i find in the sixth chapter , a grievous oppression described ; a great cry of the people against their brethren the jews , they were forced to take up corn for themselves , their sons and daughters , upon mortgage of their lands , vineyards , and houses , they sold their children for bondslaves . these were men opprest by contracts , and were to pay twelve in the hundred , as appeareth by the eleventh verse . and yet for all this , there are such passages and circumstances of the text as move me to think that this oppression was not properly usury . first , nehemiah never calls it vsury , but only a burthen ; neither the word neshec , nor tarbith , nor marbith is to be found in this chapter , and yet these are the only words in the law to express vsury . secondly , nehemiah never tels the the nobles and the rulers , that they had broken the law against usury . any man would think , that to rebuke and reclaim men from their sin , the way had been to have named it in particular , or the law by which it was prohibited : but nehemiah doth neither of these , he only tells them , it was not good what they did , and askes them if they ought not to walk in the fear of their god , because of the reproach of the heathen their enemies ; not because of a particular law against vsury , but for that the nane of god should not be blasphemed by the heathens , when they saw how miserably the jews did oppress one another . thirdly , nehemiah tells the nobles , that he and his servants might have exacted as well as the other nobles : whereas if this exacting had been vsury , he could not justly say , that he might have exacted , for it had been against the law. lastly , nehemiah doth not threaten to punish them as he was a magistrate , but entreateth them by his charitable example to leave off their exacting that burthen . so then nehemiah never naming vsury , nor mentioning the law against it , but supposing the act of the nobles to be lawful , but not expedient , doth encline my belief to think , that this oppression was not properly vsury , although it had a covenant for gain . and one reason why this was not vsury might be , because the people were not primarily such poor necessitated brethren as are described in the firrst laws against vsury : for though these fell into want , yet at the first they had lands , houses , vineyards , and olive-grounds , for which they were to pay unto the king a yearly tribute . another reason that avails with me to perswade that all contracts for gain are not prohibited as usurious , is the testimony of our saviour , luke . . who mentions a bank of vsury in the jewish common-wealth , out of which a man by delivering in his money , might at length receive his own with vsury . although our saviour do neither shew dislike nor approbation of such a bank , yet for it to be within any city of the common wealth of israel , without the ordinance , or at least allowance of the prince or magistrate , is a thing most improbable . and almost as unlikely that the state should tolerate such a bank if all vsury were of it self unlawful , and also so pernicious to the common-wealth by the oppression of it as dr. fenton pretends . i find many reproofs in the gospel of the false glosses and interpretations of the scribes and pharisees , whereby they perverted the law in many things ; but i find not any rebuke of the magistrates for this of vsury ; if it had been such a 〈◊〉 violation of the law , it could not have been forgotten by our saviour christ and all his apostles . but to what purpose it is to dispute about the terms of the description of vsury ? or what sort of contract it is ? when it appears plainly in dr. fenton , that not only the covenant of lending , but also ( in his opinion ) buying , selling , letting , exchanging , and the rest , may be all contracts of vsury . to give an instance , these are his words , pag. . with a hundred pound i purchase an annuity of twenty pound per annum for ten yeares : this is bargain and sale , differing in the manner of the covenant , yet is it the same thing in truth with vsury . and so in another place ( pag. . ) he saith the like . i must say this is an express contradiction , to affirm that purchasing is buying , and another manner of covenant differing from lending , and yet to say in truth it is the same with vsury , which he saith is lending , this is to make buying and lending all one . and to confound all contracts . as the term of covenant is not to be found within the texts against vsury , so in the fathers of the church there is no mention of it ; they abuse us therefore , who pretend the consent of the primitive church for the condemning of all contracts of gain for the use of money . the truth is , the canonists and school-men were the first broachers of these descriptions of vsury which are now pressed upon us by some few modern divines . antiquity was more modest and observant of the phrase of scipture , which doth deliver the laws against vsury in such restrained terms as are by a just construction appliable properly to the rules of charity and equity , for the relief of the poor only . from the canon-lawyers ( who are the popes learned counsell in the law ) hath dr. fenton borrowed not only his descriptions , but also his arguments and distinctions at the second or third hand : for he takes all from dr. downam , dr. downam from melancthon and chemnitius , and these two fetch it from canonists , casuists , and school-men . and although dr. fenton be free from the sin of vsury by borrowing freely his whole treatise from dr. downam without paying the interest of one new argument or reason : yet if dr fenton did not contract with dr. downam for the borrowing of the treatise , he is little less than a plagiary , and if we take this word in as large signification as they doe the word vsury , it will follow , that though dr fenton be not guilty of paying usury , yet he hath offended against another law in exod . . deut. . . which is the greater sin ; for although the law of god appoints no punishment for an vsurer , yet a plagiary was to be punished by death . . of testimonies of scripture . i should have proceeded now to examine the properties of lending and le●teng , and how they differ ; but because i find mention of them in several places of my author , i will reserve them a while , and first handle the texts of scripture that are most materiall in this controversie . three texts onely are to be found in the law of moses about vsury . in the two first the poor is most expresly named , and in the third necessarily implied . exod. . . if thou lend to my people the poor with thee , thou shalt not be as an vsurer unto him . thou , shalt not oppress with vsury , levit. . . if thy brother be impoverished or fallen into decay with thee , thou shalt relieve him — take thou no vsury of him or increase — thou shalt not give him thy money upon vsury , nor lend him thy victualls for increase . by these two texts we have an exact description of the poor , who must be one impoverished and fallen into decay , one whose hand ( as the text is ) is weakened and shaketh that he cannot labour , one whom thou hast need to receive and relieve , and one who is forced to borrow victuals for necessity . the third text though it doth not expresly name the poor ; yet that it hath reference only to such is most probable . first , because as in the former text in levit. where the poor are described , and one of their properties mentioned to be borrowing of victuals , so in deut. . . where the name of poor is omitted , yet the property of borrowing food is set down , which to be the custome only of the poor in extreme necessity , common experience doth daily teach us . secondly , the law here doth only use the word of biting or nescher , which word is also onely used in the first text , where the poor is named . thirdly , if we will allow ( as all men do , and as we needs must ) this law in deut. to be the same with that in exod . and levit. then it must have the same object the poor , and the same end , which is the relief of the same poor , for we find no other reason or end alleged in scripture for the prohibition of vsury , but that the poor brother may live with thee and have sufficient for his need . god where he tyes men to lend , he provides and binds them to lend freely . the law is , if there be among you a poor man of one of thy brethren , thou shalt not harden thy heart , nor shut thy hand from thy poor brother , but thou shalt open thy hand wide unto him , and shalt surely lend him sufficient for his need in which he wanteth . deut. . , . for the observation of this law god was careful that this lending should be without vsury : he makes no law to bind men to lend unto the rich , and therefore there is no law to restrain taking vsury of them : the lending to the poor was to be so free that it must be in the next degree to giving , and we find that to this law that commanded lending , is added in the very next verse , thou shalt surely give him , and thy heart shall not be grieved when thou givest unto him . likewise in levit. . it is said , thou shalt relieve him , and then it followes presently take no vsury of him . thus the scripture doth couple the work of charity with the prohibition of vsury , to teach , that they are both conversant about one and the same object . therefore he that shall make the rich also the object of this law in deut. he must of necessity invent some new end and reason of it more than the scripture doth afford , and also make the laws themselves to differ ; wheras a true reason why the law in deut. is in so short termes , may be for that the law having been twice before more particularly set down , moses doth in deut. only repeat it in brief and few words , as being sufficient to call it to their remembrance , now they were ready to enter into the land of promise . if we consider also the unmercifulness of the jews amongst themselves , it was high time to make provision for the poor , they would not stick it seems to strip a poor man stark naked for a debt , as appears by the law concerning the restitution of pledges before sun-set if they were the covering only and rayment for the skin wherein a man might sleep , exod. . . besides , they would sorbear to lend to the poor because they were in danger to lose their debt if they did not recover it before the seventh year . the law is deut. . . every seventh year , every creditor that lendeth ought unto his neighbour shall release it , — that which is thine with thy brother thy hand shall release . this releasing of debts had the same end with the prohibition of vsury , the relief of the poor ; and although this law of releasing be delivered in the general terms of neighbour and brother , yet they must be understood only of the poor brother , as it is most apparent by the exception following in the fourth verse , which saith this release must not be save where there shall be no poor among you : and in the . verse , after the releasing of debts , and the lending to the poor enjoyned , the conclusion is , for the poor shall never cease out of the land , therefore lend to thy brother , to thy poor , and to thy needy in the land. these places do teach us that this word brother is sometimes in a special sense used for the poor . this law of releasing made men afraid to lend , and therefore god warnes them in the ninth verse , beware that there be not a thought in thy wicked ( or belial ) heart saying , the seventh year , the year of release is at hand , and thy eye be evil against thy poor brother , and thou givest him nought . now since the law of god which prohibiteth usury only in three places , hath in the two first expresly named the poor , and described them , and in the third cleerly intimated them , by what reason , conscience , and charity , can any man extend those lawes to all men in general , which the holy ghost hath so carefully restrained to the poor ? and since the law first given against vsury doth mention oppression of the poor , i wonder dr. fenton would not fetch his definition from the text , and call vsury oppressive lending to the poor : but never mentioning oppression of the poor , he calls it a covenant of gain for lending ; which is quite beside the text , which seemes only to forbid vsury to such as stand in need to be relieved by our charity and for this cause i do conjecture calvin did say , that unto him it did not appear by any testimony of scripture that all vsury is altogether condemned , and it is conceived that one reason why the law of moses doth appoint no kind of judicial punishment for vsury , might be , because the sin is determinable only by the judgment of a mans own conscience , and not by any precedent contract for gain . as for those texts in the psalms , proverbs and ezekiel , their general words cannot make any new law , but their rebukes and exhortations re●●e to the breach or observance of the law formerly gived by moses : and even ezekiel who most declaims against vsury , ezek. . . joynes it with making the poor sorrowful , not giving bread to the hungry , and not cloathing the naked . nor can these texts be any exposition of the laws of moses against vsury , because the laws themselves are expressed and explained in more particular significant terms by moses than by david , soloman , or ezekiel , who give but a touch . of the names of vsury i know the adversaries to all vsury do much triumph in their origination of the hebrew term for vsury ; because it is derived from a root that signifies to bite , they conclude it is like the sting of a serpent , and in that regard to be esteem'd as an abominable sin . answ . first we must remember that dr. fenton doth confess that names have been no definitions , and therefore are not demonstrative arguments in any question . secondly , i do acknowledge that the original word neshec might well denote some malignant quality in vsury , and i conceive a true reason of it might be , for that the first kind of borrowing which was in the world , or at the time when the law against vsury was given , was in case only of necessity , and to ask an overplus in such cases was a sin that well deserved the worst name . we all know that riches of mony and many other goods were brought into the world by degrees , as arts and trades were multiplied by the industry and wit of man. stately buildings , rich furniture , gorgeous apparel , and dainty feasts were not prepared against the creation of adam ; it was a long time before so much silver was digged up and coined as would fill mens coffers that they might spare or employ large sums by the negotiations and traffique of others ; men first looked after things necessary only , and the want of such things taught them to borrow of one another also when the law was given , the people of god ( saith dr. fenton p. . ) were travelling in the desert , and afterwards being troubled with wars in the land of canaan , there was little borrowing of money , but only by the poor for the supply of their want , and of them to take vsury was more sensible biting , and oppression , in that they borrowed not to lay out for commodities , but to spend for necessity . therefore david in his troublesome dayes used the word neshec only for vsury , as best fitting those times where the poorest were most bitten by this sin . in these passages of dr. fenton , we may note , what manner of borrowing caused the first name of vsury , which name afterwards for the similitude only of the increase might be applied to all other sorts of borrowing , although they were not of the same uncharitable nature . the like observation of a good name used for a bad thing dr. fenton produceth in the latin name of vsury . usura ( saith he ) was originally a good honest word , until vsury did marre it . for usura in truth is nothing but usus rei , primitively taken for the use of other things as well as money . in conclusion , although the uncharitable gain that was practised upon necessitated borrowers did justly deserve a befitting name of biting , yet a gain that is taken from such as borrow where necessity constraineth not , is but an equivocal biting , because properly there can be no biting but where there is oppression , and oppression is only of the poor . a man may deceive a rich man , but oppress him he cannot , the reason is evident , oppression is a violent action of injustice , necessity compels a poor man to borrow , and the lender forceth him to pay an increase , in this is a violence which a rich man cannot be subject unto , because no necessity forceth him to borrow , it is not necessary but arbitrary whether he will borrow upon increase : for although there be a moral necessity that if he will borrow he must pay an overplus , yet that he must borrow is not absolutely necessary ; so then it is the necessity of the borrower that must concur to make a violent action in the lender if a rich man be forced to pay the whole forfeiture of a bond , it was his own folly to enter into such an obligation without necessity , whereby he doth enable the lender to deceive him by a legal meanes , who in extremity makes benefit of all that which the law did provide only for a caution of his indemnity : this deceit of the lender is injustice , but it is not the violent sin of oppression which is properly found in biting vsury . a second word there is found in scripture which they say is an exegetical addition , which signifieth any increase at all . if what were said were true , it neither hurts nor helps the question if the text be understood of the poor only , for although all increase from the poor , yet what is that to the taking vsury of the rich ? but let us see a little how they restrain this word [ tarbith ] for increase , first if tarbith do signifie of it self a multiplying , as it doth indeed , or an excessive increase , it is then all one with neshec , which dr fenton makes to consist in the quantity of the gain , but i think to be in the quality of the person from whom it is taken , and then where will they find their exegesis if these terms be synonymaes . secondly , i would know how dr. fenton can prove that the scripture useth tarbith for the vsury of mony : the prophets ( saith he ) who be true expositors of the law , joyn both words together , applying them both indifferently evermore to one and the same thing . it is true that the prophet ezek. joynes neshec and tarbith , and so doth solomon ; but it is false that they apply them both indifferently evermore to one and the same thing , for they apply them not at all , they neither name mony nor victuals ; i can find them but once applied in the whole scripture , and that is by moses in levit. . , there dr. fenton might have found them both named together , and then applied , neshec to mony , and tarbith to victuals , so that the law of god no where in plain termes forbids the increase of mony : which point is carefully observed by the translators of our bible ; for they all consent and agree to translate neshec only for vsury : the words tarbith or marbith they have never translated by the name of vsury . and in the proverbs . . whereas in the original it is tarbith , our divines have rendred it vnjust gain , thereby intimating they did not think all increase or gain to be meant , but only such as was unjust . it will be said , that since mony and victuals are both in the same text , they are both of one nature , so that tarbith may be referred indifferently to either of them . answ . the text doth conjoyn them , not for being of one nature in spending or using , but the law did intend only the mention of such things as the poor in extremity do necessarily borrow for maintenance of life , which is either victuals it self , or mony , which doth easiliest and soonest procure victuals : otherwise these two differ as dr. fenton hath shewed in the example of a loaf and mony , the first is spent , the latter is used : victuals then when they are spent or quite consumed , and no further use can be made of them , it is otherwise with mony which cannot properly be said to be spent ; the same l. that hath been used by one , may be used after by a men successively : and in the passing of it away some other commodities may be procured by it of greater or equal value , which may be used for increase ; so that the use of money is in asort perpetual . this difference well considered , there might be a greater reason to prohibit the usury and increase of victuals , than vsury only of mony : but i do not rely upon the argument from the names of neshec or tarbith , and the rather because i think the true propriety of them ( as of many other words ) is quite lost as to us . a third strain of dr. fenton is to have the word tarbith to expound and explain the term neshec : we find neshec used alone in exod. deut. and the psalmes : tarbith is never used alone , but is joyned with neshec in levit. prov. and ezek : so then the first is used in all texts , the latter but in some . now the question is , whether a particular word which is always used shall expound a general which is used but sometimes ; or on the contrary as dr. fenton thinks , for he telleth us p. . it is the manner of scripture after a law is given and a sin forbidden in a sensible term , by the addition of a more general to express gods meaning more fully , lest men should seek liberty in restraining the former termes more narrowly ; thus he , but what sense is there in his words to express a sensible by a general ? he should have said a particular by a general , or a sensible by an insensible , and then his error would have been more sensible ; for i trust it is the nature of things sensible to express things insensible , and of particulars to expound generals , as may manifestly appear by the instance alleged by dr. fenton , and which makes somewhat strongly against himself . theft saith he , is set down in the sensible term of stealing , the holy ghost addeth dealing falsely or circumventing , teaching thereby over-reaching in bargaining by cunning to be theft . here i ask if stealing be a sensible term , whether dealing falsely or circumventing by cunning be a general , surely dr. fenton must not say it , for deceit in contracts is but a particular kind of theft or stealing , and therefore not a more but a less general term than stealing : so that quite contrary to dr. fenton his doctrine the general sin of stealing is explained & expressed by the particular sin of deceit in dealing , therefore it is more reasonable that the particular term of biting should expound the meaning of the general word encrease , since nothing is more usual than when a matter hath been particularly expressed , to mention it afterwards in more general termes . besides this shift of expressing the sensible by the more general term , is to imagine the wisdom of god subject to humane infirmitie , as if god had not been able to perfect his law till the cavils of men , and their seeking liberty to restrain the termes taught him how to mend it . no doubt if the law of god had intended the prohibition of all increase , it could have done it in plain and short termes ( as it doth in murther , theft , and adultery ) by saying thou shalt take no increase by lending or letting mony , but instead of increase the law saith biting or oppressing of the poor ; if murther and vsury were prohibited and permitted alike , why doth not the commandement say , thou shalt not murther thy poor brother , but a stranger thou mayest murther ? surely god doth not use these qualifications for nought . it is demanded by dr. fenton , upon the law thou shalt not trouble any widow or fatherless child , whether it follow that i may trouble a married woman or a child that hath a father ? answ . i may not . but yet the reason is not for that i am prohibited by this special law for widowes and orphans , but for that by a general commandment of not stealing i am forbidden to oppress or trouble any man : the like may be said of the words of solomon , thou shalt not rob the poor , yet i may not rob the rich , though these words forbid me not ; but because of the former general commandement . but the like cannot be said of vsury , there being no former general law that forbids taking increase of the rich . but dr. fenton saith that vsury bites the rich as well as the poor , and doth promise to prove it , but it seems he forgat it , i am in doubt he is never able to do it . indeed he would perswade us that to lend to the rich is to enable him to oppress the common-wealth and so consequently the poor : but he doth not shew how the common-wealth can be wronged by vsury , and yet no particular person be first oppressed ; sure i am the text speaks not of oppressing the common-wealth , but expresly names particularly thy poor brother to whom thou lendest that he be not oppressed . so that the law points at an apparent and sensible person whom vsury bites . but dr. fenton comes and tells us p. , alas good simple widows ! can they tell when , or whom , or how many their vsury doth bite ? nay can the wisest vsurer of them all tell ? thus dr. fenton because he sees that in some cases he cannot shew how any particular person is oppressed by vsury , therefore he flies for sanctuary to the common-wealth , to hide himself in the croud , whilest he must confess he cannot tell who is oppressed , but yet the common-wealth or some body in it ( god knows who ) is oppressed . but let us see how he knowes in general that the common-wealth is oppressed by vsury , forsooth he saith , it makes things dearer and enhaunces the prices of the mercat . p. . ans . the dearness of things is caused either by the scarcity of the things themselves , or by the plenty of mony . as for the scarcity of commodities it cannot be caused by vsury , for it neither eats up corn nor cattel , nor weares out apparel , nor destroyes the native commoditie of any country . but contrarily merchants and others ( who by vsury are inabled to trade ) do export such things as are cheaper and plentifuller here than in other countries , that so they may gain there : and do bring back such things as are dearest and of most necessity at home , that so also they may gain here . so that vsury doth not only not cause a scarcity ; but it is the meanes of plenty in a kingdom , for as it consumes not that we have , so it procures us that we want . as for dearness by reason of plenty of mony , it is no misery but the happiness of any realm to know such a dearth : those places are not the richest where things are cheapest , for then scotland would excell england , but it is the want of mony which makes things cheap in such countries : nor let any man think that if vsury were not , things would be one whit cheaper , for by dr. fenton's confession , p. . if vsury were not , men would tenter their wits either in trading themselves or imploying others , so that the same gain would be raised an other way ; for in the point of vsury the question is not whether gaines may be made of mony , but who shall have the gains . as for raising the mercat it is not caused by vsury , the governours and rulers of the rates and prices of all things are the owners of mony and masters of stocks , for the lenders rule the borrowers , and the richer govern the meaner . the monyed men proportion the valuation of goods , and by practice and custom agree in a common gain to be raised by the contracts of bargaining , selling , letting and the like . for instance , the masters of mony of this kingdom by their trading raise so much gaines as ordinarily amounts to . or . in the at the yeares end ; which being considered by the meaner sort of people , they reckon with themselves , that if they can borrow at in the hundred that then by such trading their gaines may both pay the use and leave them or l. gainers : so that the borrowers do trade by buying and selling in the mercat at the same prices that the owners of money do , and it is the rates of the mercat that rules their using , and not their vsury the mercat : the difference is onely that the owners prove the greater gainers and grow richer than the borrowers who keep but part of their gettings , because that their stocks are not their own : and questionless the common estimation of men would not valew at . or in the hundred if it did not ordinarily produce a competent increase both for borrower and lender . if any man object that the prime gain which comes by buying and selling , and leads the rate of vsury , is too great , i know no other answer but this , if common custom may not determine reasonable gaines , i know not how it will be resolved , since there is no rule in scripture for it : but that men may grow rich by gain i find both practised and warranted by scripture , neither are men restrained from gaining more by trade than is simply necessary for life and being . if dr. fenton and those that condemn all vsury had been so observant of the letter or literal sense of the laws as they do pretend , they would never have troubled themselves so much about contracts which are not named in the law : but would rather have concluded that the very taking of vsury or increase ( though it be not contracted for ) is utterly unlawful by the law in levit. . . where it is said , take thou no vsury of him . how then can these men justifie the taking of their foenus liberale , which they commend , or the foenus nauticum , which they allow , or the contractus societatis , or partnership , which they so much extol , since all these are expresly forbidden by the law , if to take increase be unlawful ? to the jews themselves the letter of the law did seem to condemn the taking of a gratuity , nay , some of them did think it vsury if a man did but salute or bid good morrow to him that had lent him mony , if he did not use to do so before he borrowed it ; because in the original it is said , thou shalt take no vsury of any word , deut. . our translation hath it , vsury of anything : surely such saluations were not contracted for , nor were of any valuable price , or mony worth . i do not find any text brought by dr. fenton out of the new testament against vsury ; for the truth is , there is none , although dr. downam and some others do cite two texts , first mat. . . give to him that asketh ; and from him that would borrow of thee turn not away . if we ask dr. dow nam whether every one be bound to lend to every one that asketh , his answer is , respect is to be had of thine ability , and of his necessity , and also ( if it be not a case of urgent and present necessity ) of his honesty : if his necessity urge him to borrow , and thine estate enable thee to lend , thou art bound to lend unto him , especially if his honesty deserve to be respected , lect. on the . psalm . pag. . why may not the same respects be observed in the interpretations of all texts against vsury ? secondly he cites luke . . lend , looking for nothing thence . lastly both he and dr. fenton do apply all texts that do mention lending freely , or charitableness to the poor , or mercifulness to our neighbour , as heaps of so many places against vsury , although the name be not so much as to be found in the whole new testament as condemned . for my part i do gladly hear all exhortations to charity , and think them more than needful ; and if any man be so great an vsurer as that he make himself thereby unable to be merciful to the poor , such a man may be justly condemned , and i shall never defend him : but to conclude , because a man must give to the poor , therefore he may not let to the rich , is no good consequence , the text that bids me lend freely , doth not thereby forbid not to let at all , but that upon several occasions and according to divers circumstances i may do either ; if the commanding to observe one sort of contract were the prohibiting of all other kinds , it would follow that i might neither give mony to the poor , nor fell victuals to the rich , because i am commanded to lend both . but let us admit that both in the old and new testament the laws against vsury had been moral and delivered in as general terms as can be devised : be there not many laws and texts which must of necessity be expounded otherwise than the bare letter sounds , and according to such a sense as may stand with natural reason , so that it contradict not any other plain or necessary doctrine , nor overthrow the analogie of faith ? there is a law of our saviour christ that saith , swear not at all , and again he saith , to him that asketh , give ; neither of these laws must be literally understood , but interpreted according to the rule of natural reason , and discretion . christ forbiddeth his diciples to carry gold , or silver , or any manner of coin in their purses : i do not think that dr. fenton and others have followed the letter of this law , but i trust they will grant an interpretation over and besides the bare letter . there be divers such texts , as , if thy eye offend thee , pull it out ; pray continually ; if any sue thee for thy coat , let him have thy cloak also : all which if they were not otherwise understood than the bare words do bear , would bring great confusion with them , and such inconvenience as no reason nor law could or might allow in any case . the light of nature must help to guide us in the interpretation of many texts . it is dr. fentons own confession p. . that vsury is a question of that nature , as is not only determinable by the law of god in scripture , but also by the law of nature , those maximes and principles of common equity , which are written in the hearts of men by the finger of god ; which point had need be well considered , because as mr. hooker saith , a number there are who think they cannot admire as they ought the power and authority of the word of god , if in things divine they should attribute any force to mans reason , for which cause they never use reason so willingly as to disgrace reason . p. . nor let any man think ( saith he ) that following the judgment of natural discretion we can have no assurance to please god ; for to the author and god of nature how shall any operation proceeding in natural sort , be in that respect unacceptable ? the nature which himself hath given to work by , he cannot but be delighted with , when we exercise the same any way without commandement of his to the contrary . p. . now if any place in the bible may receive an interpretation from the rules and principles of natural reason , why might not the texts of vsury ? since it is conversant altogether about covenants and contracts which are grounded only upon the laws of nature and nations : and many cases there be which are confessed by all to be no apparent breaches of charity , nor any injustice found in them ; insomuch that dr. downam is brought thereby to such a straight as he is forced to maintain that there be other respects which makes usury unlawful besides the hurt of our neighbour p. . and . but if charity be the fulfilling of the whole law , i will give them leave to talk their fill , yet i cannot beleeve how vsury can be a sin if it hurt not my neighbour . their pretences of the oppression of the common-wealth by taking vsury of the rich is but a meer sanctuary of ignorance , and a fiction which can never be proved , since it is practised in the richest common-wealths . whether the law of vsury be judicial . to prove the laws against vsury to be moral and not judicial d. downam produceth a main argument which is not in dr. fenton , his words are , the law which commandeth free lending is not judicial , but moral ; for the same law which commandeth the affirmative forbiddeth the negative . answ . . dr. downam mistakes in thinking free lending and lending for gain to be termes of affirmation and negation : lending and not lending which are contradictorily opposed are only affirmative and negative terms ; lending freely or for gain are only several sorts of lending , and differing in qualities , and though their qualities differ yet they are both positive and affirmative , for it is an axiome contrariorum utrumque membrum est positivum , in contradictions and privations , one term is always negative , but it is not so in contraries . secondly let me retort dr. downams argument in a stronger case . the law which commandeth resting on the sabbath is not judiciall but moral , therefore the law which forbiddeth kindling a fire on the sabbath day is moral , for the law which commandeth the affirmative , forbiddeth the negative , : what will dr. downam answer to this his own argument ? here is affirmation and negation , resting and not resting in the kindling of a fire , not contraries only but contradictories , yet i presume dr. downam will not conclude that kindling a fire on the sabbath day is a breach of the moral law . dr. fenton is of opinion that if god doth forbid biting and oppressing vsury only by his law , that then the law must needs be moral and not judicial , except we will give liberty to christians to oppress and bite their brethren . pag. . the answer is , the equity of the law is still in force , the rigor of it is abrogated ; or thus , that the poor should not be oppressed is moral , that they should not be oppressed by vsury is judicial . to make the meaning of this distinction clear , we must know that all judicial laws were made for that hedging in or enclosing of the moral law , and whereas the morall law was delivered either in general affirmative commandements , or negative prohibitions , the judiciall comes after and gives some particular politick directions in the observation of them ; for example , the moral law saith in general thou shalt sanctifie the sabbath , then comes the judicial and saith , ye shall kindle no fire throughout your habitations upon the sabbath day , exod. . . so the moral law tells us thou shalt not steal , the judicial adds , if a man steal an oxe , or a sheep , he should pay five or four fold for it , and in most cases but double , exod . . . so then there is a general equity in all judicials which is moral and eternal . there is a law levit. . . the land shall not be sold for ever : whereby selling of inheritance is forbidden , and this law did bind naboth kings . . that he would not sell his inheritance to king ahab . the equity of this law which binds all men , even infidels , to preserve or procure an inheritance or estate for their posterity , remaines still in force ; yet absolutely , not to sell any land is esteemed no otherwise than a judicial law fitted for the common-wealth of the jews : so the perpetual equity of sanctifying the sabbath , and of not stealing abides , although the kindling of a fire on that day is now arbitrary ; and the compensation of stealing is left to the positive laws of each nation . the same law that forbids us to steal , bids us to relieve the poor , and so doth the equity of the law of vsury . it is sufficient that the general equity of this law be observed , and the poor relieved , but that in particular they must be relieved by the not taking vsury of them is not necessary . it was a sin in any jew to take vsury of his poor , although he did relieve him otherways , because god did restrain him to that particular manner of relieving the poor . but with us it is otherwise ; if by any other meanes we do sufficiently relieve the poor , then even the taking of vsury of them is no sin nor oppression . concerning the judicials of moses we must also observe , that they were not so particular , but that many things were left to the ordinance of the magistrate or high priest , and humane ordinances ( as mr. hooker doth observe ) are many times presupposed as grounds in the statutes of god , deut. . , there is a judicial law which ordereth only the manner how a pledge must be taken ; this necessarily doth presuppose some former humane law that did order that pledges might be taken . even that ill law or custome of divorce , deut. . . is regulated by a judicial law , that it might thereby be made less hurtful . the reason why i note these things is , because the law of god concerning vsury did presuppose and was grounded on a former law or custom of the jews which was then in use and practice ; and the speciall caution for the poor might leave the rich to the customs and laws of the magistrates which did always regulate all sorts of contracts . and wheras the law of moses did allow vsury only to strangers ; it doth not follow but that others that were neither poor nor strangers were left to the ordinary laws of the country . no magistrate could give a dispensation for vsury towards the poor , nor a prohibition for it towards strangers : so much as god ordered no humane laws might alter ; as for other cases not specified , they were left to the ordinary policy of the state. for we must not think that god provided all the civil laws of israel : his especial care was to ordain laws for the reformation of such sins as had been learnt by his people of the egyptians , or for the prevention of such as might be taught them by the canaanites . i know that dr. fenton doth inferre that the law which prohibits vsury is moral , pag. . because the allowance of it to strangers is only a judicial , for unless it had been a sin , what needs a toleration : since lawful things have no need of a permission ? answ . . if the allowing of vsury to strangers be no law at all but only an exception or proviso annexed to a former law , then it can be no judicial ; all laws do command or forbid something , but this if it be an exception doth neither , because it leaves the thing indifferent as it is the nature of all such provisoes in statutes . but if they will have it to be a law , then it must bind affirmatively , and not only that one may but that one must take vsury of a stranger , for in the original it is thou shalt lend upon usury or shalt cause to bite ; and the hebrews understand this to be a commandement and not a permission only . secondly , whereas they compare the allowance of vsury to the permission of divorce , they erre notoriously : for the difference between allowing and permitting is most manifest , as dr. downam confesseth pag. . we allow those things only which we suppose to be good , or at least indifferent : but we permit only such things as are esteemed evill . god hath said by moses thou mayst or thou shalt take vsury of a stranger , he never saith thou mayst divorce thy wife if she displease thee , or thou shalt put her away . but the law is , if she do displease thee , and find no favour in thine eyes , and if thou shalt put her away , and if she do marry another , and if he also put her away , then ( saith the law ) her first husband may not take her again . deut. . . , , . so that the end of the whole law of divorce is only to keep the woman from returning to her first husband after a second marriage ; all that goeth before is but by way of supposition : but if any man will contend that the writing of a bill of divorce is enjoyned in the law , it must follow that it is not a permission but a command , contrary to our saviours doctrine who calls it a permission , mat. . . and if it be a command , we must needs understand it as an order only how and after what manmer the divorce should be , to wit by bill in writing : but not as an order that did command men simply to be divorced . it is very little less than blasphemy to say that moses law should allow any thing that was evil . it is the power of the law-giver to make both the rule and the exception to it . it is an over-bold speech of dr. fenton to say , that notwithstanding moses law had given liberty to the jews to take vsury of strangers , yet it was a sin to do it , and that they could not be absolved in the court of conscience , although they might be absolved in the external court , pag. . whereas dr. fenton doth pretend that a reason that moved god to permit this sin of vsury to strangers , was to prevent the greater oppression of his own people , and that the hardness of the jewish hearts was such that if they might not have taken vsury of strangers they would have made a prey of their own brethren . ib. answ . how much doth this derogate from the laws of god ? as if they were not able to bridle one sin but by the toleration of some other ; and if the hardness of mens hearts must be born with , since mens hearts are as much hardned in other sins as in vsury , why are not some other sins tolerated as well as vsury ? surely the idolatry of the jews was as great as their vsury , and their hearts went a whoring after strange gods , yet dr. fenton cannot shew that any idolatry was permited them in any kind . i find some criticism used by dr. downam ; upon the hebrew names in scripture which signifie a stranger , pag. . but i cannot find that dr. fenton doth make any use , the three sorts of ger , tashab , and nocre ( which he translates to be advena , inquilinus , and hostis ) are insisted upon by him . he would have nocre to signifie an alien by birth , religion , affection , and dwelling . this distinction he labours not to prove , neither do i think it sound , because i am informed by those that are skilful in the tongues that the hebrew root doth signifie to be ignorant or not to know , so that whosoever was unknown , was nocre , a stranger , though he were not of another nation , if he were but only of an unknown family ; the word is used by solomon pro. . . and . . where he calls a whore a strange woman , no man must think that he meanes such whores only as are of another nation or religion , but all such as were not to be known to them as wives ; so god forbids the jews deut. . . that they should not set a stranger to be king over them : surely he meant such strangers as dwelt amongst them , there was little danger that they would choose an enemy that dwelt in another country . i find in levit. . . it is said , there shall no stranger eat of the holy thing , that is , whosoever is not of the priests family ; so that the word stranger may sometimes signifie an israelite of another family or tribe . d. downam affirms that a jew was permitted to take vsury of such strangers only as were enemies and aliens both in affection and religion , birth and habitation : so that if a stranger did but dwell or converse amongst the jews , they might not take vsury of him . but dr. downam should remember that a brother and a stranger in the levitical law are membra dividentia , he that is not a brother is a stranger , and è contra , &c. now a brother levit . . . is only an israelite circumcised brought out of egypt , if therefore the law had prohibited only the taking of vsury of an israelite , and allowed only the taking of it of an enemy stranger , then the law had been very imperfect and defective , because there had been no direction in the law for such strangers as had been sojourners or proselytes , who are neither brethren nor enemies ; if any man think that a proselyte or sojourner might be accompted a brother let him but read levit. . verse , , , , , and . i know dr. fenton p. . would have us think that a jew might take vsury of a stranger , because he might also kill him : but i must deny that any private man might kill a stranger but in a publick warre ; neither can the like text be shewed for the allowing of the murther of a stranger by a private man. many places there be in which the jews were enjoyned to be charitable to strangers , thou shalt not vex a stranger , exod. . . love ye the stranger , for ye were strangers in the land of egypt , deut. . . thou shalt not oppress a stranger , for ye know the heart of a stranger , because ye were strangers in the land of egypt , exod , . . there was in many cases the self same charity to be shewed to the stranger as to the poor ; the corners of the harvest-field , the gleanings of it , and the single grapes , thou shalt leave for the poor and the stranger , levit , . . also the third yeares tyth , the forgotten sheafs , the feasts of pentecost , and of tabernacles , were appointed for the relief and benefit of the stranger , fatherless and the widow . there are many more laws to be found in the book of moses which are made for the benefit of the poor ; the equity of them certainly continues unto this day ; but no man but a jew is so mad as to say the rigorous observation of them is to be required of us ; why then must they law against vsury more than all the rest be necessary ? it may as well be affirmed that all the judicial laws are moral ; let them shew us by what rules they do distinguish these laws : i do apprehend that the judicials were conversant about the morality of outward actions , as about the distinctions of rights , the distributions of inheritance , the punishment of crimes , as of blasphemy , perjury , murther , adultery , manslaughter , fornication , or the like , about the rites of marriage , of divorces , of bondage , of vsury , of witnesses , and of many other actions , the equity of all which is reducible to some one commandment or other of the moral law . if all the levitical laws be read over , it cannot be found that ever any judicial was delivered with such restrictions , qualifications , and diminishing termes , as the law of vsury : thy brother , thy poor brother , thy poor brother that is with thee ; the general name of neighbour is not so much as used about it : it is no where said thou shalt take no vsury of thy neighbour . besides , this law hath an allowance which no other judicial hath . and lastly , this law of vsury taken in the sense of our adversaries ( for all increase from the rich also ) can be no breach of charity in some cases , and then there will be no equity in it , which is found even in all judicials . indeed i find dr. downam brought to such straights as to maintain that there be other respects which make vsury unlawful besides the hurt of the neighbour , pag. . but if it be forbidden by the moral law , and that law be a branch of the second table ( as dr. fenton affirms ) how it can be a sin without breach of charity to the neighbour , passeth my understanding , since charity is the fulfilling of the law . whereas dr. downam doth compare vsury to an officious lye , which is a sin , though it hurt not but help the neighbour , pag. . it is true an officious lye is a sin : but a sin against the first commandement of the first table as it is repugnant to truth which is an essential attribute of god : every one that lyeth doth thereby deny and forsake the true god. let dr. downam tell us , which commandement of the first table is by vsury violated . it is not sufficient to say , that all vsury is a breach of our allegiance to god , this is but begging of the question , unless this disobedience can be referred to some particular precept of the decalogue , as the officious lye is to be first ; as for general disobedience , it is a sin that goeth through all the commandement , and is to be referred to each particular precept according to the several objects of it . it is further insisted on , that the prohibition of vsury is coupled in ezekiel . with sins against the moral law , from thence an inference is made that it self must be moral . answ . . if we look upon other scriptures we shall find judicials and morals mingled together in the giving of the law : we may see in levit. . . the prohibition of reaping the corners of the field , and gleaning the vineyards , which were judicials , set immediately before the forbidding of stealing , lying , and swearing , which are parcels of the moral law. in the . verse of the same chapter it is said , thou shalt not defraud thy neighbour , nor rob him : the wages of him that is hired shall not abide with thee all night untill the morning . the former of these is moral , the latter is judicial . and also in the . verse , the prohibition of enchantment , or witchcraft , is set between the forbidding of eating bloud , and rounding the corners of the head , and marring the corners of the beard . secondly , whereas dr. downam saith pag . the holy ghost deciphers a wicked man , that should dye the death if he did any of these things : we find first that the words in the orginal are , if he do like to any one of these things ; or as our new translation hath it in the margent , or that doth to his brother besides any of these . thirdly , whereas dr. downam conjoyns these sins by the disjumctive or , our new translators use the copulative and , lastly , to confound dr. downam's opinion , the text in the . verse saith , he hath done all these abominations , he shall surely dye . and good reason ; for some of the crimes were capital by the law of moses , as idolatry and adultery , but vsury , or the taking and keeping of a pledge hath no kind of punishment appointed by moses , neither hath any man denied , but that the law of restoring the pledge was judicial , and not moral . but let it be granted to dr. downam ( that which he can never prove ) that death is threatned by ezekiel to usury ; may it not still be a judicial law for all that ? was not the law in exod. . . a judicial , whereby it is ordered that an hebrew-bond-servant should at seven years end be free and at liberty ? yet god doth threaten the people for breaking this law , by reassuming their servants with a liberty to the sword , to the pestilence , and to the famine , jerem. . . also in numb . . . the man that gathered sticks on the sabbath day was stoned by gods appointment , and yet the law was but judicial , and not moral . before i conclude this question about the nature of the law against usury , it is not impertinent to remove a scruple that is objected . it may be asked of me that maintain there is no law in scripture now in force against usury , what text can be shewed that it is lawful ? answ . there needeth none ; for if the law of god do not now forbid it , it is sufficient that the law of nature , reason , and custom doth make it lawful . about things easie and manifest ( saith mr. hooker ) by common sense , there needeth no higher consultation — the means of some things is such , that to search the scripture of god for the ordering of them , were to derogate from the reverend authority , and dignity of the scripture . if i should ask dr. fenton what text he hath to prove that letting of land is lawful , it would ask him some time to find it ; or how he can warrant the selling of land , which is expresly forbidden in the law , levit. . . it may be i can alledge as good a text for usury . i think the th of luke which is alleged against it may with better reason be produced for it , and if we will stand to the literal and common sense of the word in the original , we may conclude that it is not only allowed , but commanded there ; what exceptions can be taken if a man should translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lend upon vsury ? is not that the proper signification of the word in all authors ? hath not the latin borrowed the words danista an vsurer , and danisma vsury , from the greek ? although our translation saith only lend , this general word may also comprehend lending upon use . it accords with the original , and crosseth not the translation . but it may be lending upon vsury may be here in this text allowed by our adversaries , if we will observe , as it followeth in the text , to look for nothing again . these words of looking or hoping for nothing again although they be answerable to the vulgar translation , yet in the original they have another more proper signification , as is shewed by beza , who is no friend to vsury ; you shall have his words in his annotations upon luke . . . i confess ( saith he ) that i never read in any other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this signification [ to hope for ] when as properly it signifieth to despair . and surely it may seem that our lord in this place did consider what doth many times hinder men from lending their mony to their poor brethren ( to wit the fear lest they lose what they lend to the poor ) and therefore he would remove that fear from us , and bring us to this pass , that as often as we help our neighbour for gods sake , we should never think that it may be to our loss , since god makes himself a pledge and surety that we shall receive with much vsury whatsoever we lend : if we follow this interpretation , then instead of [ looking for ] we must say [ despairing ] and so the syriack interpreter understood this place — they are decei●ed which wrest this place for the prohibition of vsury ; as if christ had forbidden us to covenant or exact any thing above the principal . thus far beza ; wherein we have his opinion and reason , and by the help of his direction the text may be most fitly translated , lend upon vsury not despairing ; for to lend looking for nothing again , is , as the bishop of winchester hath observed , not to lend but to give . . of the properties of letting . dr. fenton and dr. downam cannot endure to hear that vsury should be called letting of mony . many are the properties that are ( as they think ) inseparable from letting , and cannot be found in the putting out of money . hiring or letting ( say they ) is of such things as are not spent in the use , but have a fruitful use in themselves naturally ; which use may be valued apart and be let , the property remaining in the letter , and the thing if it miscarry without the fault of the hirer belongeth to the letter only . if we ask from whence they collect these distinctions and properties of letting , or whether they have any rule for them in scripture ; they answer , though there be no text for them , yet the law of nature and reason which ordereth and regulateth all humane contracts , doth teach them . let it be so : and let us have leave a little to examine by the same law of reason and common sense these properties of letting , and see whether any or all of them may be applied to money . i confess things hired are not to be spent in their use . neither is money properly said to be spent in the use , it is not to speak like a grammarian , to say any thing is spent in the use , for spending and using are in propriety of speech distinct actions , howsoever by reason of some similitude between them they be used promiscuously by the vulgar phrase . a thing used doth remain the same after the use to be used again ; but a thing spent perisheth or is consumed in the spending , so that no further use can be made of it . mony is not thus spent , at the most it is but said to be spent to him that hath made no profitable use of it , in it self it remaines unspent and useful to others . thus much dr. fenton saw very well , and therefore he doth not urge this property as dr. downam doth , but seems to yield , and say pag. . that also of spending mony in the first use , as if the use and property were inseparable , so stood upon by school divines ( he might also have said canonists ) is much subject to cavil , for there is sensible difference between spending a loaf of bread , and disbursing mony for gain — a loaf once eaten hath no second use to him that eat it , or to any other : mony laid out remaineth still the same to be used by another ; and the same in the equivalent to him that laid it out : and the same individual peices which once delivered shall never happily return again to the same person ; there may be some difference in a philosophers brain , but not in a merchants purse , it is all one whether it be the same shilling or another as good . things let ( say they ) must have a fruitful use naturally in themselves . if this property were true , i would confess money might not be let. but common sense doth confute this assertion . what fruitful use hath a house naturally ? doth one house beget or bring forth another ? is it not an artificial thing , as tools , instruments , and furniture ? all which are lawfully let , although they have no more fruitful use by nature than money hath . all things that are useful either by nature or art , that have either fructum in themselves , or questum by industry , are the object of letting : no man will deny the artificial use of mony , yet i find dr. fenton to contradict himself in this point of the use of mony , his words are , p. . the monies of a tradesman be his tools by which he getteth his living : if therefore they be retained from him to his sensible detriment , satisfaction is due in justice & equity without touch of vsury , in an other place ( pag. . ) forgetting this he determines that nothing whatsoever it be , natural or artisicial , but it serveth either to feed , or to cloath , or to work withal , or to play withal , yet for mony there is no use to be made of it . mony have thus an artificial use distinct from the spending of it , this use of it is valuable apart , and to be guided by the same rule which serves for the true valuation of any other lettable thing : we see by daily experience that the valuation of the use of mony is more certain than of other things . it remaines then , that money hath an artificial use which is valuable , and in that respect may be let as other artificial things are . to proceed . another property ( say they pag. . ) of letting is , that the use only is passed over , the property resting in the lender . whereas lending passeth over the property with the use for the time it is lent. is this true ? then a man had need take heed of lending , if when he lends he loseth the property of the thing lent : surely i should think that the use and possession only ( and not the property ) is passed away in lending and letting also . he that hath lent his mony during the time that it is lent & out of possession , hath power in law and a right to give or bequeath at his pleasure , that which he could not dispose of , if he had no property in it . a property in the sum lent , or to the equivalent , which is all one , as dr. fenton hath ingenuously confessed . it is a frivolous exception to say he hath not a property in that individual shilling which he lent , since art hath so ordered it that all shillings are the self same in use , and as one shilling . if all other natural and artificial things , which are confessed to be lettable , were of equal value and use ; if all horses and sheep were alike in all things without any real difference in their goodness and use , it would be all one to him that had let his horse , to receive his own horse or another . we must understand ( saith dr. fenton ) a special kind of lending which for penury of words , and narrowness of our english wanteth a proper term . in latine it is called [ mutuum ] or mutuatio — which is ( saith he ) the free passing over both of use and property for a time , at the time ended to receive the like gain ; thus he . if it be passed over but for a time , then at the time ended the same again . must be restored ; why then doth he name only the like again ? if only the like be restored then the thing it self is passed over for ever . dr. wilson the civilian in his book of vsury puts the case how hiring of mony may be lawful ; if a man borrow a l. only to make shew of , either at some bank , or otherwise to perswade the world that he hath a l. of his own , and if he never spend it but presently restoreth the self same pound which he borrowed , in this case the lender may lawfully take and contract for hire or use of his mony because it is not spent in the use . this case is borrowed from the papists , and allowes a man to take vsury for helping to cosen the world , although himself be no way damnified by the want of his mony . but the grand impediment of letting money is , that the borrower ( say they , pag. . ) stands to the hazard of it , which they think to be against the law of exod. . . answer . concerning hazards , we find that in the law exod. . . about beasts delivered to a neighbour only to keep , that if a beast be stollen he shall make restitution to the owner thereof ; which case shews the owner doth not stand to the hazard but the keeper only , who yet hath not so much as the use or property but only the possession of the beast , so jacob tells laban gen. . . that if any of his sheep were stoln by day or by night , that he made them good ; therefore their rule faileth which saith every thing perisheth to the right owner . pag. . it may be answered , that whatsoever the law was for things deposited , yet for things let the law is cleer that the borrower shall not make it good or stand to the hazard , because it came for the hire . exod. . . this text is either not understood , or wrested to a false sense , as may best appear if we cite the whole text which dr. fenton hath curtail'd to fit his own turn ; the words are , if a man borrow ought of his neighbour and it be hurt or dye , the owner thereof not being with it , he shall surely make it good , but if the owner thereof be with it , he shall not make it good , if it be a hired thing it came for the hire . answ . . it may be thought the text intends beasts only , and not other goods or mony , because the four precedent verses , to which the text hath reference , are restrained to oxe , asse , or sheep , or any beasts : and the same words of dying and hurting are used in this verse which are used in the tenth verse where beasts only are meant , which words are not so proper to express all sorts of hazards of other goods : withall there is greater reason that the hazards of beasts should not light upon the borrower , because , they by the course of nature are daily subject to decay and perish , and many secret diseases lurk in them which the borrowers cannot discern ; whereas other goods , and especially mony , are not of so perishable a disposition , but their suddain destruction is most times by the act or folly of man , and not from the god of nature . but if it be granted that the text understands all goods , then indeed it comes home to the point of vsury ; but it makes for it and not against it : for the law is for things let , that if they be hurt the owner thereof not being by , he ( the borrower ) shall surely make it good . now in usury the owners do not , and for the most part cannot stand by and see how their mony miscarries . indeed when a thing is hired for some particular end wherewith the letter is made acquainted , then he may stand by and see how it perisheth , and of such a lending the text is best understood . it is plain that the letter ( though he had the property ) did not alwayes stand unto the hazard , but only when he stood by , that it might appear ( saith dr. fenton , p. . ) not to be the borrowers default . the rabbines exposition of this text may give some light to the understanding of it , and it is thus ; the words are , if it be hurt or dye : that is , hurt in the use , or dye in the work for which it was hired : if a man ( say they ) hire a tool for some particular use , if it be hurt in doing the work it must not be made good : so if i hire a horse to plow with , and the horse whilest he is in plowing dye , then i am free . but if i borrow goods or beasts , and they be lost or stoln , or hurt , or taken away by violence , or dye , i am bound to pay all , if such violence do not befall it in the time of the work . if i borrow a horse to plow with , and he dye either before or after the plowing , i must make him good . to apply this text to money , the most that can be gathered is , that if money be hurt in the using of it , without the borrowers default , it must be at the lenders hazard . but since money is not ordinarily hired for any one particular use expressed , but in general to be employed at the borrowers discretion ; how can the lender of money be comprehended within that law , which did onely relieve the borrower in case the thing hired did perish in that special use for which it was borrowed ? the ground of the equity of this law is , if the thing hired be not able in its own nature to do the thing for which it was hired without perishing , the hirer is not to be at the hazard of it ; money all men know to be able of its own nature to do the thing for which it was hired ; if by any casual or external accident money perisheth , the law provides no remedy in such cases . it is one of the singular benefits and the priviledge of mony in traffique that it is not of a perishable nature . the ends why policy found out the use mony were many : the chief are , that it might be durable , portable , and partible . but to grant them that he that stands to the hazard should have all the gains : is there not hazard to be found in the letter as well as in the borrower of money ? many that have contracted for vsury by bonds and other security have lost both principal and use , and have been thereby undone ; surely such people find hazard in it . it is a rule in the civil law , that omnis mutuatio plerumque damnosa , eoque meretur compensationem . it is fit therefore in equity , that since the lender stands in hazard there should be a gain due to him also . but this gain they allow , so it may be conditional , if the borrower gain . and this conditional gain can only be by partnership . as for letting of mony upon condition of the borrowers gain , it is a course as mischievous and impossible as the letting of land upon like condition ; without experience no man can sufficiently describe it . it would make all bargaines to be nothing but sutes in law , no debts should be due but upon proof and witnesses examined ; nay there is no possibility of knowing mens gaines or losses without racking their consciences , and opening a gap to perjury for every unthrift in his own cause . or if loss and gain could be discovered , how shall it appear , whether it be by default of the party or by the act of god ? many times they both concur , and are so twisted that no eye of reason can distinguish them . in effect , hereby every man is tyed to have an eye to watch the disbursing of every penny which he lends , which is a thing impossible , and therefore the law of reason and of all nations doth think it fitter to tolerate sometimes a mischief which may happen by an unfortunate bargain upon an absolute contract , than to allow of a perpetual inconvenience , which would follow a conditional covenant and overthrow the contracts of all common-wealths . in all letting there is a consideration had of the casualties , and because there may be a possibility of extraordinary gaines it must counter-value the extraordinary loss if any happen , both which being contingent , and seldom happening , they are set one against the other , and a middle indifferent rate between them , which doth ordinarily happen , belongs to the lender , who is not to partake in the extremes : because it is rarely to be shewed that any loss can befall a man in lifeless goods meerly by the act of god , without the concurrence of some fault of man , either of negligence , ignorance , indiscretion , willfulness , or the like . to conclude , the rule that guides the valuation of all contracts , is not what casually is or may be , but what ordinarily is like to happen . as for partnership ( which is a project much magnified by the adversaries of vsury ) let it be examined what it is . those are truly partners who in a joynt stock communicate their paines and travel : so that an equal industry and privity goes along with the imployment of the stock . there the trust being reciprocal , the covenants may be equal and the laws do relieve men upon their covenants and mutual agreements in such partnership : but in this their pretended partnership , where there is but a trust of one side , no equality of paines , no privity in trade , no partnership in the matter of stock , nor in the form or consent of negotiation , but only a partnership in the gaines , this cannot truly be called a partnership , but it is only the office of master and servant under another name , or false title , and differs only in the manner of the wages , which this their case of partnership is contingent , and in the other absolute . besides , in this their counterfeit partnership , a man may make no covenants that can be good in law , nor so much as take a bond for his principal , but he must only trust to the honesty of his friend , since no articles can be made that shall be legal except they be vsurious : nor can be drawn so reasonable as an honest man will be bound by them , or so firm that a dishonest man cannot safely break them . it seems to me , that after all the stir about vsury , dr. fenton , and all his fellows do allow of vsury under another name , interest ; they all agree a man may lawfully take so it be against his will ; that is , when a man detaines his mony from him against his will ; but if a man be so courteous as to consent that another shall keep his mony , he must then stand to the courtesie of the borrower . now that which they do call interest , they do allow in two cases ; either where there is , first damnum contingens , a loss arising ; or secondly , where there is lucrum cessans , gain ceasing : so that if either a man receive dammage , or that his gain be but hindred , he may take interest . now in all lending a mans gain is hindred , because he hath not his mony to employ when occasion serveth , or shall be offered : nor is it requisite that ceasing gain must be certainly proved ; for that is impossible , being a thing contingent , but a probable estimation of it may be allowed ( by dr. downams confession pag. . ) and in all probability gain ceaseth , or is hindred , wheresoever there is lending . therefore by this their own scholastical distinction there is interest due for all lending . only successive or intervsury which is before delay of payment they would fain exclude . but if interest be ( as their own melancthon saith ) a debt which he oweth by the law of nature , who hath been to another an effectual cause of dammage , or hath hindred his gain , because nature teacheth that no man must be enriched by the hindring of another , according to the rule of st. paul cor. . . that one be not eased , that another may be burdened : then it will follow , that delay of payment doth naturally begin from the first minute of lending ; if any will abridge himself of the priviledge of nature by the giving day for payment , yet if it be by a covenant conditional to pay so much interest at the day appointed , then such a contract is but the ratifying of a natural debt , with a dilatory payment for the benefit of the borrower . thus after all their pretended impediments of letting mony , they are forced to confess at last , that an interest may be justly due and taken ; which is nothing else but a hire , a recompence , or an increase of it . the sole doubt they make is about the contracting for interusury . neither is dr. fenton nor dr. downam , so stiff against contracts when they come to the point , as at first they made shew of . dr. fenton saith , pag. . it is great reason that the debtor should trust the creditors charity , and not the creditor rely upon the fidelity of the debtor ; and bonds may in some cases be lawfully made , which cannot so lawfully be exacted . this he speaks of contracts without any condition of hazard expressed . also dr. downam doth adde , that if there be a covenant of the one side in eventum lucri , to partake of the gain , and on the other side but a purpose of bearing part of the loss — i would not altogether condemn such a contract , pag . thus both these divines do consent that a contract may be made for interest , if there be but a purpose in the lender not to exact or oppress thereby . yet like men uncertain and doubtful what to conclude , they sometimes allow a man to take interest so he do not contract for it , at other times to contract for it , so he do not take it , ( p. . ) one while a bond may be lawfully made , so it be not exacted ; another while it is lawful to take where it is not lawful to covenant or contract . again , dr. fenton saith , pag. . that the poyson of vsury is in some contracts so closely and cunningly conveyed , as the very turn of the intention of the mind may alter the case to make it just or unjust ; the contract remaining one and the same . if one and the same contract may be just and unjust , then all contracts are not unjust by his own confession . in another place ( p. . ) he tells us , we may puzzle him with some cases so cunningly contrived wherein we can find no difference either in justice or charity from other lawful contracts : then quaere whether it be within the definition of vsury — if it appear just and lawful , it shall not appear usurious , it may perhaps border or coast upon vsury . yet our conclusion shall still remain entire , that usury properly so called is simply unlawful . a trim conclusion . but what are we the wiser for knowing that all vsury is unlawful , unless he teach us what is properly called vsury ? this is the main doubt , what is vsury , and what is not ; whether all increase , or increase only from the poor ; whether all contracts for gain by money be vsury . if dr. fenton may be puzled , and be not able to tell us what contracts differ from justice and charity , and what not ; if one and the same contract may be just and unjust ; if that usurious contracts , as they do approach unto equity so far forth do decline the nature of vsury , then are we still ignorant what properly is vsury , only we may know that it is unlawful if we knew what it were . this is the last and safest retreat that dr. fenton findeth . . concerning humane testimonies of fathers , councils , divines , heathens , and laws . as for the testimonies of fathers and councils , we do affirm , that neither father nor council did ever define vsury to consist in the contracting for gain , they were not so curious or subtle in those ages as to define it at all . but most of those few passages that are in them may best be understood to mean only such vsury as was an oppression to the poor . as for aristotle , plutarch , cato , seneea , pliny , and some others , i shall offer the confession of dr. fenton , ( p. . ) who is perswaded that the very conceit of these grounds ( of the philosophers arguments ) hath moved many to think more favourably of vsury it self than there is just cause — the force of the philosophers argument taken from the barrenness of money , and the unnatural brood of vsury , being mingled with metaphors , if it be not rightly apprehended , is obscure and doubtful . that also of spending money in the first use , as if use and property were inseparable — is much subject to cavil . by these passages we may see what little confidence dr. fenton putteth in the arguments of the heathen philosophers against vsury . as for the bare authority of these men , the speculative determinations of so few philosophers , are no way to be compared with the grave wisdom of whole states , which by practice & by customs in all ages have approved thereof . i know the abuse of vsury hath given just cause both to christians and heathens to declame bitterly against it . merchandizing ( as dr. fenton tells us ) also letting of land , and other tradings have their manifold abuses , and yet are things lawful in themselves ; and whereas all other trades do oppress but within their own circle or limits , and in such particulars wherein they deal , vsury dealing with money which is used in all trades , hath made the abuse thereof more general , and therefore all men have the more frequent occasion to speak against it . the civil law which was gathered out of all the best antient laws both heathen and christian , and which is most in use at this day , doth allow vsury . the laws of venice , genoa , and the low-countries ( three simply the richest states in europe ) do allow thereof , and yet are free from poor , which perswades that vsury is not so hurtful to a state . as for the statute laws of this land they do vary , and one statute mislikes and repeals another , but they all allow vsury of orphans ; and the law last made since the death of dr. fenton in the . year of king james doth allow eight in the hundred . the constant practice of the common law of this land , and also of the chancery in point of equity , doth not only allow interest where there is a contract for it , but also doth give it where there is none . to end this point , if all laws and states had thought all vsury to be unlawful , and also mischievous to a common-wealth , and if that partnership be a meanes both lawful and beneficiall , it were strange that no practice nor law of any nation would never establish this latter ; and for all the world to tolerate a sin when so easy a remedy had been at hand , had been an universal madness . . argument against vsury . it is to some doubtful , therefore unlawful ; because whatsoever is not of faith is sin. answ . this argument doth not make it simply unlawfull to all , but only to such as doubt , and therefore it proves not the point . for dr. fenton his position is , that all vsury is of it self a sin , and so nothing indifferent . by this doctrine he first perplexeth the understanding of the weak , and so makes them doubt , and when he finds them doubtful , he useth their doubting to prove it unlawful , because they doubt , whereas if it be simply a sin of it self it is as well a sin if a man doubt not as if he doubt . and the place of st. paul rom ▪ . by him alledged , speaks not of sins , but of things indifferent ( as eating ) which by doubting only are made sins to the doubters , and to no body else . now if the cause why men doubt whether all usury be sin , be only for that dr. fenton and some others teach so , then the sin of those that doubt may fall heavy upon the causers of it . and if dr. fenton allow usury to be doubtful , it cannot but argue rashness peremptorily to determine there is no doubt of it , thereby to ensnare the consciences of the simple . besides the doubting spoken of by the apostle , though it were of things indifferent , yet formerly before the coming of christ they were things necessarily prescribed by the law , but , after , taken away by the gospel , so that to doubt of them was consequently to condemn the gospel , and deny the faith in christ . but the doubting of usury is no establishing of the ceremonial law , or overthrowing of our belief and faith in the gospel . neither is all doubting meant but such only as overcometh faith , for there is no faith but it is mingled with some doubting . lastly , it is not necessary that faith should be alwayes grounded upon the word of god , for if a man be perswaded of any thing by the light of reason , or by sense , he is justly said to believe it . to the confirmation of this doctrine , i must produce some places of judicious hooker . the will of god ( saith he ) by which we are to judge our actions , no sound divine in the world ever denied to be in part made manifest , even by the light of nature , and not by scripture alone , pag. . and he adds in another place , that there may be a certain belief grounded upon other assurance than scripture — we are said to believe whatsoever we are certainly perswaded of , whether it be by reason or sense , pag. . and in a third he gives this reason ; it is not required , nor can be exacted at our hands , that we should yield unto any thing other assent than such as doth answer the evidence which is to be had of that we assent unto : for which cause , even in matters divine , concerning some things we may lawfully doubt ; of some things we may very well retain an opinion that they are probable , and not unlikely to be true . then are our consciences best resolved and in most agreeable sort unto god and nature settled , when they are so far perswaded , as those grounds of perswasion which are to be had will bear , which thing i so much the rather set down , for that i see how a number of souls are for want of right information in this point oftentimes grievously vexed , when bare and unbridled conclusions are put into their minds : they finding not themselves to have thereof any great certainty imagin this proceedeth only from lack of faith , and that the spirit of god doth not work in them , as it doth in true believers : by this means their hearts are much troubled , they fall into anguish and perplexity ; whereas the truth is that how bold and confident soever we may be in words , when it cometh to the point of tryal , such as the evidence is , which the truth hath either in it self or through proof , such is the hearts assent thereto , neither can it be stronger , being grounded as it should be : page . . thus far mr. hooker . therefore it is no argument to conclude that because the scripture doth not allow vsury , therefore it may not be used : for if the scripture do not absolutely condemn it , it is sufficient if reason or sense do guide our belief for the practice of it . i leave those that doubt to consider what dr. fenton himself saith within a few lines in the same page , p. . this vsury which we have in hand is no principle of faith , no mystery of salvation to be apprehended in the simplicity of belief : but a point of morality belonging to the second table , and so determinable by the rules of equity and charity . it is objected ( p. . ) that it is scandalous , and therefore unlawful . answ . if scandal be taken and not given , it is not in it self unlawful . still he flies from the question . . of the unnaturalness of vsury . a fourth reason of dr. fenton is , p. . that the encrease of mony is unnatural . therefore unlawful . answ . this is no argument of divinity from scripture , but of philosophy from aristotle . secondly , if it were of force , it serves only against vsury of mony , but not of all other things . thirdly , it is confessed , that mony considered as it is a metal , is not perhaps by nature apt to generation & increase ; and yet even that may be doubted of : but mony considered as it is mony , which art not nature hath produced , may be allowed an artificial increase or gain , as well as houses , ships , and mamy other things not natural . policy hath ordained the value of metals to be the common rule and measure for the worth of all things vendible , and by common estimation it is accompted in the place and stead of such things ; so that in opinion and use mony is both land , house , horse , corn , or any thing that is valued by it ; even man himself , who in worth exceeds all other creatures , is by gods own valuation , prized at a certain sum of mony , and fifty shekels of silver were accepted by god in the place and stead of a man who by vow belonged unto him . levit. , . it being then so apparent , that mony is by art taken , and used for all things valuable , both by man and god himself ( who had his peculiar coin , the shekel of the sanctuary , for all sacred uses , exodus . . ) it follows in all reason , that since the nature of most things that are valued and sold is to bring forth an increase , that mony it self also which is esteemed for them should doe the like , or else art is frustrated of her intention , who found out the use of mony only for the ease and benefit of trade , which proves to be a discommoditie if the benefit of inincrease be lost by the conversion into mony . it is further objected by dr. fenton , that mony may not be let for hire , as a horse , a house , or a cow , because these things are the worse for letting . answ . what thinks he , may a man take hire for a house when he binds the lessee to leave it in as good repair as he found it ? many times a horse by a moderate journey after long rest is the better , whether may the letter take mony for his hire ? if this argument were sound , that no hire ought to be taken , but where the things are the worse for using , then i believe all the rent that hath been paid for land since noahs floud hath been unjustly taken : for it will hardly appear that any acre of land is worse now than in his dayes ; since many acres are bettered by tillage and manuring , which by lying waste are hurt ; and houses also decay most for want of inhabiting . the true rule of letting is not only the lenders loss in the impairing of the thing lent , but the borrowers gain by the use of it . and we must consider , as well what the owner is the worse by the want of that use , as what the thing lent is impaired . if another use my land , though it be not the worse , yet he is the better by having the crop of it , and i am the worse by wanting that benefit of it which he made ; therefore i justly challenge rent for it . the like case is for mony , the borrower hath the use of it , and though the mony be not the worse for using , yet the lender is the worse by missing the commoditie which the other makes of it , and the borrower is bettered by the employment of it . also it is objected ( pag. . ) that mony is void of all immediate use in it self to the possessor while he doth enjoy it . answ . so it is with land , which immediately neither clothes nor feeds any man , but by the mediation of tillage and pasturage both are effected , and though no man immediately eats or wears mony , yet by the meanes of it food and raiment are procured . another objection is , that mony the more it doth increase the more it may , which is unnatural , and contrary to other increase . answ . it is so in other sorts of increase ; for one sheep brings forth a lamb , and that sheep and lamb in time bring forth a double increase , which multiplies to a third , and so forward : so one hundred pound brings forth ten pound , and both together in time increase to produce eleven pound . the only difference is , that mony is more durable than other fruitful things , which by course of nature are more perishable . . of the ungodliness of vsury . it is ungodly and impious , against the first table , because it dependeth not upon gods providence , but is assured by bonds against the act of god. answ . . dr. fenton forgets that he said vsury belongs to the second table ; why is it here made a breach of the first ? secondly , the vsurers security is to arm himself against the ordinary frauds , negligences , or other follies of the borrower . if by the hand of god an extraordinary loss do happen , by the like meanes also an extraordinary gaine may be raised sometimes , both which belong to the borrower , except the mercy of the lender , to whom he is to trust , relieve him . and surely the vsurer hath greater cause , and seems also to trust god more than any other man , and is least armed against him . he had need pray against foul weather , tempest , wind , and wrack ; for although he be no husbandman , merchant , tradesman , no labourer , yet by the thriving of all these he must live , if all or any of these miscarry , it is not his bonds many times which help him . neither against the hand of god only is he unarmed , but against the frauds of men many times his security cannot defend him . how many have been defrauded of their principal debts by fraudulent deeds of gift , by concealing of goods , and divers other wayes ? it is true some few in a city may sometimes attain to a noted wealth by usury ; but these are but as cyphers in comparison of hundreds , who living by the like employment of money , do scarce attain to a moderate gain whereby to maintain themselves in their first condition ; and many times as skilful usurers as the best , what by the loss sometimes of interest , sometimes of principal , and other whiles of both , and many times by the lying still of their mony for want of reasonable security , have proved in the end perfect beggars by this trade . and what greater argument can there be of the hazard and danger of mony that is lent , than the common opinion of the world , which esteems a small revenew in land of fee simple , more safe and certain than almost a double encrease in mony with perpetual hazard ? and for this cause land is dearer than mony . as for taking of bonds for payment , it is no more injurious to the providence of god than to have a bond or covenant of a tenant for the payment of his rent ; for although some years by the unseasonableness of the year , or by some other act of god , the land yields not the rent contracted for , yet the tenant is absolutely bound to pay it without any condition of gaining so much by the land : and the reason is grounded upon great equity , and is all one both for contracts of land and mony to be absolute . nither god nor nature have proportioned the valuation of lands , commodities , or moneys ; no text can be brought to prove an acre must be just sold at such a price , or a commodity at such a rate ; the worth of things in proportion one to another , is a humane arbitrary custome , grounded upon the several necessities or opinions of each particular nation . thus the common estimation doth allow lands , goods and mony taken with all casualties , hazards and charges , to be worth one year with another about a certain value ; and it is reasonable that such a certain value should be contracted for : so that as the seller or letter is not to participate of the extraordinary gaines that may be raised , so he is not to sustain the losses if any do happen . . of the injustice of vsury it is further urged , ( pag. . ) that it is unjust , because it takes hire for loan , and sels charity , which should be free , so that things are not lent but let , if they goe for hire . answ . . dr. fenton can shew no reason why mony may not be let , as well as lent ; as well as a house or a horse which may be both : i ought in great necessity to lend freely to the poor , yet this work of charity doth not hinder me from letting the same thing where there is not the like necessity . if the use of money for a time be worth money in buying and selling , as dr. f. confesseth ( pag. . ) the rule may better hold in letting , which is no work of charity , though both in letting and selling charity is to guide us . it doth not follow that because i must lend a shilling for a day , therefore i may not lend a pound for a year . besides , even in letting for hire , there is often both charity and friendship shewed : as , if i let a thing for half the value the use of it is worth , to one whom others dare not trust with their goods . if some things which are spent in the first use may be sold for increase , why may not other things that are used be let in the same sort , since letting is but a temporary kind of selling , and selling in effect a perpetual kind of letting . if such things as are bought this day for ten pound may be sold to morrow for eleven pound , may not the same ten pound which by buying and selling may encrease in one day to this eleven pound , may it not by letting increase in a whole year to as much ? nor can there be any reason shewed , since money hath a gainful use in it self ( and as solomon saith , answereth all things ) why i may not as well let a hundred pound in money , as a hundred pounds worth of cattel , houses , or lands , which i buy with my money : and because they often tell us that he that bears the hazard must have the gain , i must ask what they will say to a lease for life wherein both parties hazard , yet but one gains . dr. andrews bishop of winchester hath an argument against vsury , taken from the rule of our saviour , luke . . as ye would that men should do to you , do ye also to them likewise . nemo ( saith he ) sibi vellet vsuras infligi , cum fratre sio agat igitur . no man is willing to have vsury taken of him , therefore he must not take himself ; every man desires to borrow freely , therefore he must lend freely . answ . the rule of our saviour must necessarily be thus expounded , whatsoever ye will , that is , whatsoever you will according to right reason or common justice ; for if any man be so unreasonable or so frantick as to will that others should kill him , yet my lord of winchester will not say that therefore that man may kill another . so he that desires to borrow freely , breaks the rule of common equity and rectified reason , by coveting his neighbours goods ; for he that desireth to benefit himself by the use of another mans goods , doth therein uncharitably desire the hindrance of his neighbour . also it is objected , that the greatness of gain which is made by vsury is unlawful . pag. . answ . . this is no proof against all increase of money ; but onely against excessive gains : whereas it should be proved that vsury of a penny in the hundred is a sin , as well as of ten pounds . secondly , by this rule all gain of merchandizing is condemned , which is ordinarily far greater than that of ten in the hundred . thirdly , the greatness of gain by lending must be estimated by the common opinion of the countrey : otherwise how can any mans conscience warrant him to purchase any inheritance ? men buy land to them and to their heirs for ever , that is till dooms-day ; which when it will come no man knows , and yet as if every purchaser knew the hour , he bargaineth for land at fifteen or sixteen years purchase . but the last day may come within a year , or within fifteen , or perhaps not within fifteen hundred years : howsoever it be uncertain , yet the publick valuation doth esteem it certain ; and no man buyes land at fifteen years purchase , upon condition that dooms-day come not before , because perhaps then he may have a dear penny-worth : nor upon condition that if the world last longer than fifteen years , that thenceforward the purchaser should pay a further sum . no , but custome thinks fit to make an absolute bargain , though by the meer act of god it may be made a dear purchase . as the argument of the greatness of gain in vsury makes against trading or merchandizing , so thereby also bargaining for leases for term of years will be made unjust ; and this may the better appear if we examine one of dr. fenton 's examples of vsury in this kind : if ( saith he , pag. . ) purposely to avoid the statute , i will purchase an annuity of twenty pound per annum with an hundred pound for ten years , this is bargain and sale , yet the very same with vsury , differing only in parchment , and manner of covenanting , subject to the same iniquity and inequality ; poisoned with purpose of avoiding the statute and penalty of vsury . ans . . if onely the purpose to avoid the statute makes his case to be vsury , then before the statute it was no vsury , for there could be no purpose to avoid a penalty that was not , and this is to make vsury a breach only of mans law and not of god's . let us ask dr. fenton whether a lease for years and annuity bought with money be vsury simply in it self ; he dares not say it , his answer is , pag. . we cannot condemn it for vsury ; and yet he seeth most apparently it is of the very self-same nature with lending upon bonds , and differs only in the security : upon bond a man ties himself , upon a lease a man ties his land , in both these there is the like increase by money , and both pay alike at the end . secondly , this case i find put of a lease that brings in above ten in the hundred , thereby to make it more odious : but give us leave to put it in other termes , and then ask his opinion , if with a hundred pound i purchase an annuity of ten pounds per annum and twenty shillings over yearly for ten yeares , is this vsury because it is an increase above the principal ? it is the very self-same bargain in nature with his , it differs only in the quantity of increase . now both by his definition and argument , as well the increase of a penny is vsury as of ten pounds in the hundred , so then by his doctrine a man may not buy a lease worth one penny more than his principal . if it be pretended that bargain and sale of leases be lawful if it be reasonable , otherwise not ; then if the unreasonableness only of the bargain make it a sin of vsury , then the former doctrine which saith all increase is vsury , is thereby denied , and i confess that an unreasonable bargain is a sin , but of theft in general not of vsury . thirdly , the principal purpose in buying an annuity or lease for yeares is to gain by a hundred pound , which since it could not safely be done by bonds , therefore by a second intention men labour to avoid the statute , so that to gain and in gaining to avoid the statute is the purpose of such contracts , and not chiefly to avoid the statute , which might best be avoided by not purchasing at all . fourthly , it is no sin to avoid a statute by lawful meanes ; if the contract of bargain and sale be in it self lawful , why should it be a vice and not a vertue thereby to avoid the penalty of the law , since laws are purposely made to force men to avoid them by lawful meanes . fiftly , whereas dr. fenton ( pag. . ) concludeth , that if simply without any pretence such annuity of rent be bought or sold , we cannot condemn it for vsury . it follows that the pretence or intention of the heart , and not the contract makes it vsury : and that ( as he himself confesseth pag. . ) if the intention be right , that which formally is vsurious , upon the matter may in justice be equivalent to a lawful contract . if formal vsury may be no vsury , we must look for a new definition of vsury in the consciences of men , and not in dr. fenton's treatise ; and if vsury be committed in buying and selling , what contract will be found in the world without vsury . to instance in some other contracts , let us consider of the absolute buying and selling of land , or of purchasing an annuity for life ; because these two contracts are esteemed by most men to be the lawfullest of all others , yet in both these , the just and ordinary valuation both of fee simple land and of leases for lives is grounded and guided by vsury only , and as the use of mony goeth higher or lower , so the prices of these rise and fall , so that in very truth he that purchaseth land is the greatest vsurer in the world , because he maketh the greatest and certainest gain by his bargain , for example ; admit land is bought and sold for sixteen yeares purchase , and let the inheritance of the land be made away for so little a summ as the land will bring home in sixteen years ; what conscience is there to keep that for ever , which in so short a time payeth the purchaser his principal ? there can be no other reason yielded for this great disproportion but this , that both the purchaser and seller do equally value the use of the mony , and do make the bargain accordingly . the purchase-mony considered with the use of it would last about a years in paying yearly so much as the rent of the land is , therefore the purchaser expects to enjoy , and the seller intends to part with the land for ever , because the inheritance of the land after a thousand yeares is not valuable , for that ordinarily within four or five hundred yeares the possessions of the ancientest families come to a period , or decay . in like manner , an annuity for life is bought for nine yeares purchase , not because a mans life is ordinarily taken to last but nine years , but because the mony with the use will last almost twice nine years in paying the annuity : so that if the purchaser of the annuity dye within eighteen years , the grantor may be a gainer , or at the least a saver , by the bargain ; but if he live above eighteen yeares the grantor must be at a loss . this casualtie of a lease for life , wherein the buyer hopes by his own life to be a gainer , and the seller hopes by the death of the buyer to be a gainer , hath made some men ( if we will believe thomas aquinas ) to think that a lease for life is the worst kind or double vsury , beause there is an usurious intention on both sides , as well in the grantor as in the grantee to gain . if many men who are fit for callings live idlely on vsury , they sin , but no otherwise than those that let their lands : they may and ought to serve god and their country in some calling , if they do not , it is no fault of vsury , but an abuse of it . neither let any man fear that vsury will bring idleness in the world , for if all men be idle there can be no vsury . it is the usury-imployment of men by their trading that makes the use of mony to be at so high a value , and many must be idle if they borrow not a stock to set them on work . . of the vncharitableness of vsury . in the last chapter of dr. fenton his second book , i did expect some extraordinary argument against vsury , because it treats of the breach of charity by vsury , and the opposition between them : i did long to see it proved ; but now i am come to it , i find it the shortest chapter in his book , both in quantity , and proof , the little that he saith is in effect , that vsurers are commonly uncharitable pag. . answ . i. did expect to have it proved that all usury is in it self uncharitable , and he tels us that all vsurers are so : it is the fault of the men , and not of the thing . thrift which of it self is a vertue , being abused is the hinderance of charity , and yet thrift is no breach of charity : a thrifty man and an vsurer may be merciful to the poor , because they are many times better able than others . if vsury of it self were a breach of charity : then not to lend to vsury were an act of charity : which is but a meer privation and no act at all . the reason why vsurers be commonly found merciless , is for that in many men covetousness makes them vsurers , and not vsury brings them to be covetous . many vsurers are found well disposed to charity , and give twice as much to charitable uses as those that have twice their estate in lands and are no vsurers . since then all vsurers are not uncharitable , and those that be , are found , and not made such by vsury , it is but small charity to say that vsury of it self is the breach of charity . finis . books printed for william crook at the green dragon without temple-bar , . . the compleat vinyard , or the most excellent way of planting of vines : by w. hughes . octavo , price s. . the compleat measurer , or a new and exact way of mensuration : by thomas hammond . o. price s. . praxis curiae admiralitatis angliae : authore f. clark. o. . a description of 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rambling shepherd , o. . a treatise of wool and cattel , o. notes, typically marginal, from the original text notes for div a -e a rom. . . b levit. . . c numb . . . deut. . . d deut. . , . e exod. . , . . f de usuris , leg . . cod. theod . l. . g glossad novel . . c. . ad verbum centesima . h glossin cod. de usuris , leg. . ad verb. tertiam partem , & ad leg. . in principio . i dist . . c. . verb. centesima . k epist . . in fine . l satyr . . l. . m budaeus de asse . l. . n de usuris cad . theod. leg. . o cyprian de lapsis annotat. pamel . . cap. . p conc. general . edit . romae . . p. . q neque in ulla lege praeteritumtempus reprehenditur nisi ejus rei quae sua sponte scelerata ac nefaria est , ut etiam si lex non e●●et magnopere vitanda foret . cicero lib. . in verrem . n. . p. . edit . rob. stephani . . r conc. carthag . . cap. . arelaten . . cap. . arel . . c. . s de usuris , leg. . cod . just . t ibid. leg. . u de vita constantini , l. . c. . x de exactionibus leg. . l. . cod. theod . y conc. general . p. . b. tom . . edit . rom. . act. . sext. syn. z ibid. p. . eprope finem actionis . a carol. magn. & ludovic . pi● capit . lib. . cap. . lib. . c. . . . &c. b can. apost . cap. . at post gratian. cap. . c leo epist . . cap. . p. . d hist . bologn . da ghirrardacci lib. . e burch . lib. . cap. . ivo . par . . cap. . & par . in principio gratian. dist . . caus . . q. . f decretal . lib. . tit . . in sexto lib. . tit . . clerent . lib. . tit . , &c. g hieron de geval . de cognit ione per viam violentiae par . . q. . * a mountain of piety , is a stock of money raised by the charity of good people , who observing the poor ruined by the usury of jewes , did voluntarily contribute good store of treasure , to be preserved and lent unto them , whereby they upon security might have money at a low rate to relieve their wants , which because the mass is great , and the thing pious and charitable in it self , is called a mountain of of piety . but in respect the officers and other charges incident unto it cannot be had without some emolument , therefore the borrower pays somewhat by the moneth for the lone of that he receives . cajet opusc . de monte pietat . cap. . there is another sort , which is , when a prince or state hath need of a good quantity of money , and doth for his supply , either impose a lone upon particular men , or voluntarily receive a good summ from them , and for their security assigns of his revenue , , , or per cent . this differs from use-money with us , in that the lender cannot at his will call it in , or make use of the money it self , otherwise than by transferring his right in the bank to another , only the prince at his pleasure may , by paying all in , dissolve the bank. antonin . par . . tit . . cap. ● . in principio . and there wants not learned men which hold both these ways receiving increase to be usurious , and likewise that defend the contrary , that neither of them is , see matheo villani lib. . cap. . h insexto de usuris c. . . de quaestioibus . i in clement . de usuris cap. unico . & giovan. villani . l. . c. . k giovan . villani ib. l ludovi . a paramo . de origine inquisit . lib . c. n. . m tattato d'inquisitione . c. . , . n epist . constant . apud socr. lib. . c. . & apud theod. lib. . hist . cap. . o beda l. lib. . c. . p c. . p. . concil . spelm. q cap. . leg. ed. p. . r cook instit . c. . p . ſ sim. 〈◊〉 . an. . col. . tit contuat florent . ●igorn . anno . p. . t apud richard. hagulstad . p. . . u de pignoribus . c. unico verbo usura , fol. . a. x tim. . . y tim. . . z cas . conscienc . c. . n. . p. . a epist . . b enchirid . c. . to . . c chani . de canone . to . lib. . c. . n. . p. . d cajet . opuscul . to . de monte . pietat . cap. . . e causab . ad fron. tonem duaeum . epist . p. . f quaest . quodlibet . ut citatur apud antonin . par . . c. . sect. . g s. aug. retract . . cap. .