THE USURER'S PLEA ANSWERED.  
In a Sermon preached at Southampton the 18. day of july, being Thursday, and their Lecture day, 1633.  
By ROGER TURNER Mr. of Arts, and Minister of God's Word near SOUTHAMPTON.  AUG. in Psal. 36. Serm. 3. 
Qui prohibit te esse foeneratorum ille jubet te esse foeneratorem.  
LONDON, Printed by E. P. for Robert Bostocke, and are to be sold at his shop in Paul's Churchyard, at the sign of the King's head, 1634.   

TO THE RIGHT Worshipful the Mayor, Aldermen, Burgesses, and the rest of that ancient and famous Corporation of Southampton, the Author wisheth the blessings of this life and of a better.  
GENTLEMEN, here is that presented to your eyes, which not long since sounded in your ears; that common Apology for being men in print, (the importunity of friends) cannot be altogether mine, for some whom this may most concern, will least desire it; but when I remember that ancient saying of Lucian, 
* Encomien petriae.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that the smoke of a man's own country is better than the fire of another; I doubt not but that these my tender labours (which are but smoky vapours of ignorance, compared to the enlightening fire of others knowledge, such as daily you hear) shall find an easier passage into your acceptance, because here I had my first being where you all have your happy dwelling. 'Twas once fare from my meaning to have exposed myself to the paraphrase of this censorious age, but rather to have hid this weak conception, never to have come to the birth: but when it would no longer endure to be imprisoned in the womb, but violently break forth; I thought (being my first borne) to deal cautelously with it, though not with the Egyptians cruelly to murder it; yet with Moses his parents charitably to hide it for my own private use, it might have had the hap to have been stillborn, but it hath cried, and some that then heard it, have since desired to hear it speak, thinking it may live and do some good, and although it speak somewhat bitterly, and bite so close (which perhaps some may not relish) yet it bites nothing but sin, I see no reason why we should spare the least sin, since for it the world was drowned to punish it, the Law given to prevent it, the Son of the most high died to satisfy for it, and the world shall again be destroyed to finish it, much less a sin of this nature, so heinous, so detestable. For the matter hereof I have imitated, not the spider, but the Bee, the spider's web is not the more commendable because it is woven out of its own bowels, nor the Bees honey less useful and pleasant because it is gathered from several flowers, what ever it be 'twas yours first in the intention and occasion; now in the protection and nourishment: 'tis not so fare put forth to nurse, but that the parents shall quickly see the good usage of it, if it thrive in your keeping, you have crowned the desires and endeavours of him who is at  
Your service in Christ, and for his truth, ROGER TURNER.   

THE USURER'S PLEA ANSWERED.  MATH. 25.27. 
Thou oughtest therefore to have put my money to the Exchangers, that when I had come, I might have had my own with Usury.  
THese words at the first view may seem to countenance a sin, too frequently practised in these gold-thirsty days; I mean that biting sin of Usury, grown now to a profession; but the Text being parabolical, cannot be a sufficient foundation, whereon to raise an argument to prove the lawfulness thereof: for it is an ancient saying in the Schools, that Scriptura parabolica non est argumentativa: & beside, 
22. q. 78. art. 1.1. m.  this Usury here in the Text is taken metaphorically (as Aquinas observes) for spiritual thriftiness, and the increase of those spiritual gifts and graces which God bestows upon us, willing us to profit, gain, and go forward in them; which tends to our advantage, not unto his; this will more easily appear if we observe but the scope and drift of this parable, which I will but touch, that so it may appear how fare they are mistaken, who make this Text a foundation whereon to ground the lawfulness of Usury.  
The Parable gins thus; The Kingdom of heaven is like unto a man who going into a fare Country called his servants and delivered them his goods, to one he gave five talents, to another two, to a third one, to each man according to his ability, prudence, and faculty to gain thereby, the first that had received five talents by his industry doubled them and gained five more; 
Verse 16.  so he that had received two, gained likewise other two; but he that received one, fearing that if he should have employed his talent, instead of gain he might reap some detriment or loss, he therefore digs and hides his talon in the earth, thinking that he had done sufficiently if he restored his money whole to his Master as he received it.  
After a long season, the Master of these servants returns to call them to account; the first that by the well employment of his five talents had gained five more, is entertained by his Master both with praise and reward; so likewise the second; but the third, when he came to give an account, confesseth that he had hid his talent in the earth, and gins by laying an accusation on his Master to excuse himself for so doing: I knew (saith he to his Master) that thou wert an hard man, 
Verse 24.  reaping where thou sowedst not, and gathering where thou strowedst not; I was therefore afraid, and went and hid my talon in the earth, behold thou hast thine own; but his Master by way of increpation retorts his own words, calling him evil and slothful servant; seeing, saith he, thou knewest me to be such a one as thou sayest, reaping where I sowed not, and gathering where I strewed not, thou oughtest therefore to have given my money to the Exchangers, etc.  
Now for the explication hereof, by a certain man here is meant our blessed Saviour, by going into a far country is meant his departure from earth to heaven, where he now sits at the right hand of his Father, till he shall return unto judgement, he called his servants, that is, us Christians into his Church, to us be hath delivered his goods i. e. gifts and blessings both corporal and spiritual, for all are the gifts of God, now because God gives not to every man alike, but on some he bestows greater gifts, on other lesser: therefore the Master is here said to give to one servant five talents, to another two, to a third one, yet all these talents, i. e. these gifts and blessings are bestowed on us, not that they should be idle, but employed to advantage and profit; now they are said to gain by their talent who religiously employ those gifts of God, as the understanding, will, memory, the faculties of soul and body, arts, sciences, and all virtues, and so are every day made richer in good works, and they are compared to the evil and slothful servant, who having received many great and singular gifts from God, do as it were fold them up in a Napkin, bury them in the earth, and suffer them to rust for want of employment, neither benefiting themselves nor profiting their neighbours; for in the interpretation of S. Hierome, he is said to hide and bury his talent in the earth, who savouring of nothing but earthly things, gives himself over to the pleasures of this life, neglects the Commandments of God, and chokes the good seed of faith by the thorny cares of this world. This part of the parable than is interpreted of all those gifts in general, which man receives from God, whether natural or supernatural, all being bestowed that they may be improved in spiritual thriftiness, in the works of piety and holiness, and it agrees to all Christians in general, but more especially (in the opinion of Marlorat and others) to the Ministers and Pastors of the Church.  
Concerning the talent, there are divers interpretations thereof, some by the five talents, understand the gift of the five senses, by the two talents knowledge and memory; by one, reason whereby men are distinguished from beasts; others by the talent understand the Word of God heard and taught; others the gift of faith; others the gift of teaching; or any other gift or faculty whatsoever, whereby a man may do good unto his Neighbour, whether by authority to protect him, or by riches to help him, or by learning and wisdom to instruct him, or by any other means whereby thou mayst help or profit thy brother. But I hasten to the Text.  
Which is nothing else but an Exprobration of the slothful servant, for not employing his talent as the two former had done: and this rebuke or check is drawn from the custom of men in these days who were wont to let out their money upon Usury; the word in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Table-mates, they were called Campsores or Foeneratores Exchangers, men that did either exchange great sums of money and so gained thereby, or else they were such as were wont to borrow money upon Usury; for such kind of men, wanting oftentimes great sums of money (as Merchants are wont to do) were wont to take upon use, and afterward pay it again with some profit to the lender; now this kind of gain was without danger in respect of the principal. Therefore the Master saith to the evil and slothful servant, thou oughtest to have given my money to the Exchangers, where there might have been gain without danger. Now because our Saviour by drawing a similitude, frames a comparison from the custom of those times. Shall any man therefore make this Text a plea to justify him in the practice of Usury? 
Math. 16.10.  as well may we prove the lawfulness of injustice from that Parable of the thievish Steward; or of theft, because it is said, that Christ shall come like a thief in the night; 
1 Thes. 5.2.  or of heathenish Olympicke-games, in comparing the practice of Christians to those rates; 
1 Cor. 9.24. Math. 11.17.  or of dancing from that parabolical speech, We have piped unto you, and ye have not danced: But because this Text hath been urged by some to prove the lawfulness thereof, and that I have so opportunely met with this sin so frequently practised, so seldom preached against; nay, some that should tell judah of this fault, and Israel of this transgression, are such as the Prophet Esaiah speaks of, 
Esa. 56.11.  where the Prophet is very bitter, men looking after their own ways, every one for his own advantage, and for his own purpose, practisers hereof themselves. I shall not go fare beyond the limits of my Text, if I a little prosecute this sin, and yet I must prevent a prejudicated opinion, I come not like Aesop's Fox, that having no tail, would needs persuade all the rest to cut off theirs: or had I been bitten, I would not have come hither to snarl, the sin is all I aim at, which I intent to pursue.  
'Twas the saying of a merry man, that in Christendom, 
Heysin Geogr. p. 222.  there were neither Scholars enough, Gentlemen enough, nor jews enough, and when answer was made that of all these there were rather too great a plenty than any scarcity at all, he replied, that if there were Scholars enough, there would not be so many double and triple beneficed men as there are; if Gentlemen enough, so many peasants would not be ranked amongst the Gentry; and if jews enough, so many Christians would not profess Usury, a sin which the Christians first learned of the jews; and what a shame is it that they should now be thought to equal, if not exceed their teachers. But before we censure this sin, let us first know what it is: the description of it is this, Pastum ex mutuo lucrum; 
Wills. Dist.  a gain exacted by covenant, above the principal only, in lieu and recompense of the lending. There are five things belonging to Usury as necessary: First, a principal, as wares, or sums of money; Secondly, lending; thirdly, gain; fourthly, a chief purpose by lending to increase the stock; and lastly, a covenant for that end, as the very desire and expectation of gain, for lending only is mental and intentional Usury, so the imposing, or by covenant aforehand agreeing for increase above the principal is actual Usury, which is clean opposite unto God's Word, and may very fitly be termed biting lucre, so the Hebrews terms it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to bite, and 'tis no ordinary biting, but 'tis usually taken for the biting of Serpents, so the word is used 
* Numb. 21.9.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Serpent had bitten a man, than he looked to the Serpent of brass and lived; now this kind of Usury, positive Laws do not only restrain but not allow, and the Law of God doth every where condemn, in the 22 of Exod. 25. Levit. 25.36, 37. the words are perspicuous and plain to every man's capacity. If thou lend money to my people that is the poor amongst you, thou shalt not be as a Usurer unto him, thou shalt not oppress him with Usury; yet covetousness here Nodum in hoc scirpo quaesivit hath found out a twofold evasion to shun this precept, the first exception is verbal drawn from the etymology of the word; the other is personal from the express mention of the poor, here (say some) Usury is forbidden, but the word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which (as you now heard) is derived from a word which signifies to bite, so that if it be not uncivil Usury, if it be toothless, if it be not biting Usury, 'tis no breach of this precept, but first 'tis to be observed, that it is a true and an ancient saying in the Schools, 
Bishop Andr. de Vsura theolog. determ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the derivation of words is but a false witness, and not always to be trusted; and again, this answer will not suffice, for there is no Usury but bites more or less, some like the morning Wolf greedy of his prey, fastens the teeth more deeply, and that which is but moderated or qualified (as men think) perhaps, five, six, or seven in the hundred; yet what is this, but as it is in the Greek proverb, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to shave to the very skin; and like the Dog, flee to draw some blood: so that although all kind of Usury bite not alike, yet there is no Usury at all that is toothless: Again, this answer overthrows the very ground of the Law which bids us to love our Neighbour as ourselves; 'tis but pharisaical to say, so it be not biting Usury it matters not, this is spoken like a good Christian, Let me lend to my brother, so I may profit him, so I may do him good thereby.  
Again, in Exodus 22. and Leviticus 25. there is express mention made of the poor; therefore (say some) so long as we put not our money to use to poor men the matter is safe enough, but this is easily answered, that although these two places make mention of the poor, yet in the 23. of Deut. 19 there is an absolute law without any relation at all to the poor man, thou shalt not give to Usury to thy Brother, usury of money, usury of meal, usury of any thing that is put to usury; and whereas it is said in the verse following, unto a stranger thou mayst lend upon Usury; this was permitted for a time, not as lawful, but for avoiding of a greater mischief, and for the hardness of their hearts, as our Saviour speaks of their other practices 
* Math. 19.8.  but we that live in the glorious Sunshine of the Gospel, aught to account every man our Neighbour and our Brother.  
But to proceed, because the Law forbids taking Usury of the poor man, doth it therefore permit taking Usury of the rich? this can neither be good consequence nor good Divinity, let me parallel this place with some other places of Scripture; 
* Exod. 22.22.  it said ye shall not trouble any widow or fatherless child, doth it therefore follow that it is lawful to wrong him that hath a father, or her that hath a husband? 
* Deut. 27.18.  The Law says, Cursed is he that maketh the blind go out of his way, doth it therefore permit not to show the way to him that can see? 
* Deut. 24.14.  The Law provides that the hired servant if he be needy and poor shall not be oppressed, but have his wages paid him; shall we therefore conclude, that if he be not needy and poor, he shall be deprived thereof? But to come a little nearer I would gladly know the reason, seeing it is unlawful to lend money upon usury to the poor, why should it be lawful to the rich? is it because his bags are fuller, he may better spare it without prejudice or detriment? and is not this to plead the case of the Thief, may not the same reason serve for the Thief as for the Usurer, the Thief may say thus with himself, this is a poor man and to be pitied, but that's a rich, a well monyed-man, I will rob him, because he can spare it, he can want it without detriment or wrong unto his estate; but we all know that be a man poor or be he rich, theft is utterly unlawful; so that here Usury is made no less than a kind of robberry, and as one terms it, Terrestris piratica, a kind of land-pyracy: So than you see that neither the word, neither in the Text, nor yet the express mention of the poor hinders, but that this precept is universal, and that all kind of Usury, whether civil or uncivil, whether exacted from those of the lowest condition, or from the richer sort of men, but is here condemned as unlawful.  
I will urge this precept a little further. In the Law there are three things the thing forbidden, the censure, and the penalty; the thing forbidden you have already heard, the censure follows; that is, how this sin of Usury hath been thought on, and amongst what sins it hath been ranked in former ages, and if you read the Scriptures (which is always wont to admire Saul amongst the Prophets) you shall find a very severe and heavy taxation of this sin, read but 
* Ezek. 18.8. Basill.  where you shall find this sin to use the words of a Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the holy Prophet reckons it in the very midst of most abominable sins, upon the committing of one of which, death follows, as vers. 13. or hath given forth upon usury, or hath taken increase shall he live? and 'tis answered in the very next words, He shall not live, he shall dye the death, and his blood shall be upon him. The penalty is next, and that is twofold, in this life, and that which is to come: First, in this life read 
* Prov 28.8.  He that increaseth his riches by Usury and interest, gathereth them for him that will be mereifull to the poor; where this transferring of such riches to uncertain heirs is an argument of an unjust possession, and therefore unjustly possessed, because unjustly gained: Secondly, in the life to come, and that is the curse of God. Out of the 
* Psal. 15.5.  Saint Ambrose frames this Argument, if he be blessed that hath not given his money upon Usury, then doubtless he is cursed that hath. Now from the Law itself I proceed to the intent and purpose of it: Saint Paul doth very aptly explain that general rule and true meaning of all lawful contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2 Cor. 8.14.  that there may be equality (saith he) which was by the very heathens themselves called the fountain of justice; this equality is of two sorts, either internal of the mind, or else in things themselves externally covenanted for: That equality or proportion of mind our Saviour (the best interpreter of his Father's will) hath placed in this that whatsoever we would that men should do unto us, even so also should we do unto them 
* Mat. 7.12. . Now mark, there is none (I presume) that desires to have the yoke of Usury laid on his neck, no not so much as toothless Usury (as they term it) but rather none than any at all. Let a man than deal thus with his Brother, let our Saviour's rule flourish, let Usury perish; and as for things themselves, if we look to the covenant for loan, there is no equity or equality at all, Doct. Fent. de Vsura. for the borrower is bound to make good the principal, and to pay the increase for the use or the same principal for the time it is lent: I demand then during the time of loan, whose is the principal, thine or the borrowers? it was thine before thou lentest it, and shall be thine at the day of payment, but during the time of loan it is the borrowers, for thou hast by covenant passed over both use and property unto him, so that during that time he is the owner of it, and if it perisheth, it perisheth to the borrower as to the right owner for that time; I ask then by what right canst thou covenant to receive hire for the use of that which is none of thine, during the time it is not thine. If a man let a house or land, he may covenant to receive hire, because he hath passed over the use only, reserving the property to himself, therefore if a man make waste upon such land, the owner may justly complain, because the property is still his; but it is not so in money, why then should a man covenant for hire for the use of that wherein he hath no right or property; therefore 'tis an unequal bargain the borrower hath the use only of thy principal and payeth for the use which alone is his, why then should he bear the peril of thy principal, which is none of his? This is a nice quiddity or Schoole-tricke, 
Exod. 22.15.  but the equity of Gods own Law, the borrower shall not make it good, for if it be a hired thing it came for the hire, it is added, if the owner thereof stand by (to wit) that it appear to perish, or by hurt, not by any default of the borrower, so admit that money could by Usurers be made a hired thing, yet the equity of God's Law binds that if it appear to miscarry without the fault of the owner, the borrower shall not make it good, because it came for hire. So you see here is no equity, the Usurer receives great gain without labour, clear gain without cost, certain gain without peril, out of the industry, the charges, the mere uncertainties of the borrower, a cleanly Alchemist that can extract much silver and wast nothing in smoke, these are the Kine of Bashan, that feed upon the Commons. 
Amos 4.1.   
As Nature teacheth men to do that which is seemly, kind, and natural, so Religion teacheth Christians in all their affairs, to depend upon God's providence, and expect a blessing from heaven; so it ought to be, and so it is in all professions except Usury, Nullum de Deo hominum genus pejus sentiunt quam Danistarum, of all sort of men, the Usurer thinks worst of God, and will least trust him, be it fair or foul, he will be sure of his money. The Husbandman looks up to the clouds, and prays for seasonable weather; the Merchant observes the wind, and prays God to deliver him from tempest and wrack; the Tradesman wisheth the people may have money that he may vent his wares at a reasonable rate, and live in some good fashion; the labouring man prays for work and health, that he may be able to get a poor living by the sweat of his brows; only the Mony-monger hath least need of all other men to say his prayers, be it wet or dry, be it tempest or calm, let the wind blow East, West, North, or South; be he well, or be he sick, be he gouty or lame, or sound of body, let him be what he will, or do what he list, he shall be sure of his money, for time only works for him; all the days in the Almanac are set a-work to work out his gain; nay the Sabbath shall not be omitted, the red letter is as good for his purpose as the black, to help make up the number of days, of weeks, of months, so the time goes out, and his money comes in, and he seems not to stand in that need of God's providence as other honest men do, and can we think in conscience, that God is pleased with such a life?  
And thus you see in the first place, that Usury is absolutely condemned from the authority of sacred Scriptures; and where this oracle vouchsafes to speak, we need no farther authority for confirmation; but unto this may be added a cloud of witnesses, as first the consent of Church's East and West, and if we reverence the judgement of reverend men both for their learning and sanctimony of life, they ought to be a great motive to sway our judgements herein; all which were so fare from moderating or qualifying this practice of Usury, that whensoever they met with it, they sharpened their pens, as if their spirits were moved and stirred in them more than ordinarily.  
So likewise the Church assembled in Counsels, have flatly decreed against it; Clergymen for this sin to be degraded; the Laity to be excommunicated: all this (I suppose) is enough to prove Usury a sin. But yet if the light of nature be able to discover the same, 'twill aggravate the matter much more; there are Moats which are not discerned but in the Sunshine; Saint Paul faith 
* Rom. 7.7.  that he had not known that concupiscence had been a sin, except the law had manifested the same; and suppose that Usury were but as a moat in the eye, yet that were troublesome, because the eye is tender, as the conscience of every Christian ought to be, but if the inhabitants of the Regions of darkness that never saw the sunshine of revealed truth, shall notwithstanding discern Usury to be inordinate and vicious, doubtless than 'tis no Moat; beams may be discovered by the twilight of nature, and so hath Usury ever been held even amongst the heathens themselves for a gross inormity.  
Plato in his Laws, and his Scholar Aristotle in his Politics, have forbidden it as unlawful, 
1 Lib. cap. 7. polit. Cic. de Off. lib. 2. Seneca lib. 7. de Benef.  and condemned it as unnatural; Cato makes it twice as bad as theft, and equals it with murder's Quid foenerari? quid hominem occidere? (Seneca in his 7. book De Benef.) Quid foenus & Kalendarium & Vsura nisi humanae cupiditates extra naturam quaesita nomina; he finds a place for it in the Calendar, but not in nature. 
Plutarch. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Plutarch writes that Usurers mock the Philosophers for that old Principle, Ex nihilo nihil fit, because they can make something of nothing; and hence happily it is that the Latins proper term for Usury is Foenus quasi foetus pecuniae, the brood of money; and in the same sense did the Greeks' call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifies to breed or bring forth, though some would derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies deceit or oppression; as if Usury were not to be misliked for its own sake, unless it were convicted of some sensible oppression, but the consent of the Grammarians fetcheth it nearer hand, taking the Noun from the Verb, and the primitive signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is birth, next it signifies the issue itself, as the firstborn is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to these two significations, some have given a double reason of this name, 
Ambrose lib. de Tobia cap. 12.  Graeci appellarunt Vsuras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eo quod dolores partus animae debitoris excitare videantur, the Grecians call Usury by a name which signifies birth, because it brings the pangs of travel upon the soul of the Debtor; a woman in travel doth not sweat and labour to bring forth with greater anguish of mind, than a Debtor compelled to bring home the principal with increase. Another 
* ●asi●.  makes Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only fathers; and borrowers, the only mothers to bring forth this unnatural brood of Usury, unnatural even as the brood of Vipers, which eat thorough the entralls of their mother; so doth the borrower bring forth to the Usurer, to the destruction oftentimes of himself and family. And Saint Chrysostome says that money thus lent, 
In quintum Mathei.  is like the biting of the Serpent, called Aspis, for he that is stung by that Serpent feeleth a kind of pleasant itch, whereby he falls asleep, Doct. Wilsoa de Vsura. and through the pleasantness of his sleep dies in pleasure, for then the poison by little and little, disperseth itself through all the parts of the body; so after a man hath once taken up money upon Usury, and lives pleasantly therewith for a time, at length the Usury so pierceth through his whole estate, that neither lands nor live are able to pay his debts. Pliny makes mention of a worm called Teredos that breeds in Timber, 
Plin. lib. 7. Nat. Hist.  which being touched or handled, seems very soft, and yet hath such hard teeth, that it destroys all manner of wood, the Bark, and out side remaining entire. Many men now adays make a fair show with other men's money thus borrowed, but if every Bird should fetch his feather, would be as naked as Aesop's Crow, for when death hews them down, their estates prove like a hollow tree, no sound Timber for posterity to build withal; for this worm of Usury hath gnawed away their substance: Money thus taken up is like a new piece put into an old garment, which being taken away the rent is made worse.  
Now he that is a Usurer, if you ask what he is, Doct. Fent. or of what profession, he will not gladly own that name; men's consciences are more troubled at the name, than at the practice of the sin: some therefore calls him a man that puts out his money, but this is ambiguous, he may put it out, as the Lion puts out his claw, and then woe be to him that comes near his grate; but most commonly, he is termed one that lives upon his money, and this is without all exception; for as the Gentlemen lives upon his rents; the poor labourer upon the sweat of his brows; the Merchant and Trades-man, upon their adventures, skill, and industry; the Husbandman and Grazier, upon the increase of the earth, and breed of Cattles; so the Usurer lives upon his moneys, that yeanes, and foals, and calves to him once in six months at farthest. What a fool than was Aristotle, to call money barren, which yields a double harvest, at the least, every year, and the former crop makes seed-Corne for the next.  
Nature hath established to all things under the Sun, a certain term, and pitch, when they shall make stay of increase, and multiplying; the land if it want a jubilee, will in time grow heartless; houses if they be not re-edified, will decay; trees will leave bearing; cattles breeding, when they grow old; men's labours and skill will fail with years, only the Usurer's money doth multiply infinitely, the longer the lustier, if he can but live he may see his moneys moneys money; even to an hundred generations; and is not this unnatural? Surely it hath but small resemblance to that natural increase, which the God of nature hath established, as most innocent amongst men; is it not strange, that men of all ages should inveigh so bitterly against this sin, it seems 'tis of a most devouring nature, as the Poet says 
* Lucan.  Hinc Vsura vorax avidumque in pectore foenus, and brings men to strange extremities, 
Aristoph. comaed. de nubibus.  as it did poor Strepsiades (whose estate was shipwrecked by freighting with Usury) that could devise no better shift than to a hire a Witch to pull the Moon out of Heaven, that the Usurer's months might never come about.  
If this sin than can find no footing, either in Divinity or Nature, how shall it stand? Divines have excommunicated it out of the Church; Philosophers have proved it a Monster in Nature; yet for all this it hath taken deep root in Commonwealths, both Heathenish and Christian; the ancient Romans, seeing the mischief of Usury, would tolerate but their Foenus unciarium, 
Tacitus lib. 5. ●●nalium.  one in the hundred (as Cornelius Tacitus relates) and whosoever exceeded that, should be punished fourfold; whereas by the Law of their twelve Tables, theft was to he punished but twofold; it seems in those days if thiefs had been scarce, Foeneratores bis fures, a Usurer was to go for two: Mahomet himself hath condemned it amongst the Turks, 
Alcoran Azoar 4.6.11.  as is to be seen in their Alcoran, and ascribes the miseries of the jews to this sin of Usury. So careful have Governors ever been amongst Heathen and Barbarians to suppress this Monster; for what Country hath Usury ever been suffered in, which in time hath not rued the same? Doct. Andr. de Vsuris. Sicily was in great bondage by it, till Cato set it at liberty; Sparta in no less calamity, till Lycurgus redeemed it; all Egypt so plagued with it, that they were glad to make a Law, that none should borrow, unless he laid his Father's corpse to pawn; Athens infected with it, till Agis his bonfire of Usurer's bonds had purged that City.  
Meditating upon that plague of Flies, which was the fourth plague which God sent upon the Egyptians 
* Exod. 8.24. . Considering the nature of these, we may not unfitly compare Usurers unto them, for as these flies did suck out the Egyptians blood, by biting and stinging, and causing of smart, so these men with their, Noverint Vniversi, make a universal ruin of many a man's estate, and so fetch him in still with the condition of the obligation, that at length his condition is woeful, and his very heart breaks with the bitter thought of, Be it known unto all men: these are cursed flies, the suckers of men's sap, the drinkers of their blood, the Egyptian Fly was nothing like these, but it was a great plague of God, sent to punish the sins of men, but withal let us remember that these flies of Egypt had but a time, God sent them in wrath, and took them away in mercy: upon entreaty, some Moses or other, may in time stand up, and God may send a strong West-wind to sweep these canker worms away; if England were as well cleared of these, as it is of Wolves, it would be so much the happier.  
What then must be the conclusion of all the premises, Charity, justice, Piety; Nature herself, the Laws of God and of men, all authority, ancient and modern, joining their forces against the Usurer, how can be stand environed with such a cloud of witnesses, or justify himself against the day of trial? Yet few men there are in these days that have any remorse or touch of conscience for this sin, their consciences are caute rized as with a hot iron, there is such a thick skin grown over their hearts, that they will hardly be circumcised in this point, and this senseless stupidity seems to proceed originally from three principal causes; first, the general practice of Usury makes every one in particular to think that he shall shift as well as others; now custom and example though it would not be admitted in Schools for an argument, yet it works much upon vulgar understandings, for the people being as Laban's sheep, led by the eye, conceive as they fee; seeing therefore Usury so much practised of all sorts, men are thereby without farther consideration much moved to think it lawful. If it be so heinous a sin to take Usury as you make it (say some) what shall become of such and such, who (I am sure) have as good souls to God as I? pray God I have no greater sin to answer for than this, and then I hope I shall do well enough. See the power and efficacy of example, but let none be so simple as to think that the custom of any thing should make it lawful; this is a fearful temptation to be drawn into sin by imitation; 'twas that which turned so many legions of Angels into Devils, to see the brighter and more glorious Spirits leave their station by disobedience; but did that mitigate God's wrath toward them of inferior rank? no, Divine justice required that they who were drawn into the same fault, should be enwrapped in the same condemnation: when there were but two in all the world to transgress, concerning that only forbidden fruit, the example of the one enticed the other, but did that extenuate the fault? Nothing less: if any man therefore through ignorance hath been drawn to the practise●●f this sin? (and I persuade myself did some know how dangerous a practice Usury is, they would never venture their souls upon it) let such as they tender their own souls, take notice how this of ignorance will not excuse, but rather condemn them that have so good means of better resolution, if God would move their hearts to seek after it: be well resolved then before your practice, trust not your own resolution in this case; Mammon is subtle to beguile you, therefore be as diligent to take counsel for your souls in Religion, as you are for your bodies in Physic, or your goods in law; and desire no less security of conscience in this question of Usury, than you do for your principal in the practice of it: Let not the practice of some one minister amongst you encourage any to the like practice, or because it is a question, therefore because it is a question, let it not arm any against remorse or touch of conscience. Doct. Fent. Those that have written most favourably of it, reverend Master Calvin, who is the supposed Patron of Usury, doth no way countenance it, as it is practised in these days: If any man therefore shall take you aside, as Peter did Christ, 
Mat. 26.23.  to favour your dealing herein, suspect that whispering to savour not the things which be of God, but the things that be of men.  
From example, let us come in the second place to affection, which is as perverse in judgement, as the former is powerful, to lead into error; this seems to arise out of Charity, but Charity is no Charity if it oppose justice: 'tis a cruel pity that tenders the outward estate of any to the hurt and prejudice of the soul. If Usury (say some) be not lawful for any to practise: Alas! What shall become of the poor Orphans and Widows, in these unjust days, that have Stocks of Money left them, and want skill to employ the same? By God's help they shall do well: Our greater care should be, what shall become of poor Orphans and Widows, in these uncharitable days, that have no Stocks at all left them: though (I confess) both the one and the other are alike in this, that they are not so able to help themselves as others be; therefore there be no two estates among men, over whom God hath a more provident and tender care, than over Widows and fatherless children; 
Exod. 22. v. 22.  he hath provided for them by a special Law, Thou shalt not trouble any Widow or fatherless child: No one Law more iterated by Moses, and frequently urged by the Prophets, than this, for the safeguard of Orphans and Widows: Whom, if mortal men shall neglect, God himself (in his fatherly providence) will be their protector: 
Psal. 68 v. 5.  He is a Father of the fatherless, and a judge of the Widow; even God in his holy habitation (as the Prophet David speaks.) Yea, God would work a Miracle, rather than the poor Widow of the son of the Prophets, with her two fatherless children, 
2. Kings 4.1.  should want. The Son of God shows the like tender affection, in denouncing a Woe against such as devoured Widows houses: And his Apostle james measures true Religion, 
Matth. 23.14. jam. 1.  and undefiled before God, even the Father, by charity towards the fatherless and Widows. Hath God then so many ways bound himself by promise to provide for Widows and Orphans; and shall these, by Usury, withdraw themselves out of his fatherly providence? Shall these be secured by Usurious Contracts, against the Act of God himself? Certainly, God will take it more unkindly at their hands than at any other. Observe but the difference in this point, betwixt the wisdom of God and the World: The World thinks Usury the best and safest way for Orphans and Widows, because it doth secure them most from all casualties which may fall upon their estates by any act, either of God or man: the wisdom of God contrariwise is, That these persons should most of all cast their care upon him, because he cares most for them. But of all practices, Usury doth most withdraw them from dependence upon God's fatherly providence; which best beseems their condition. If Usury then be unlawful in case of Orphans, 'tis most unlawful: And doubtless, if Almighty God had thought it fit to have tolerated Usury in these persons, he might as easily have mentioned the same, 
Deut. 23.19.  as he doth the toleration of lending to strangers. But it was so fare from his meaning, that in the very same place where he makes a Law for the safeguard of Orphans and Widows, presently upon it is annexed the Law against Usury. 
Exod. 22.22. etc.  Shall these then, who are so well provided for by a special Law of God, be transgressors of the very next Law unto it? God forbidden! Orphans are coming into the World, Widows (who intent to continue so) are going out of the World. And shall these two Ages (which of all other aught to be most heavenly, the one for innocence, the other for devotion) be stained with Usury? Christ is Alpha and Omega unto us, the first and the last, the beginning and the end: And shall the Alpha of our Nonage, and the Omega of our Dotage, be dedicated to Usury? Christ calls himself by the name of a Letter, the first Letter in the Alphabet, Doct. Fent. de Vsur. that children may learn Christ so soon as they are able to know their Letters: And shall we suffer our children to be died in the Wool of their infancy with that scarlet sin of Usury?  
And as for Widows that profess themselves now in their latter age, to leave the World, to betake themselves to God, to be so married unto their only Husband, Christ, as that they may quietly say their Prayers, hear Sermons, and live upon Usury: Alas! Who ever taught them thus to join God and Mammon together? Let such look into their own estate and condition: God hath made them Stewards of their own Stock of Money; 'tis they that stand answerable before God, for the use or abuse of such Sums put forth into the hands of others: and when they gain eight in the Hundred, the Borrowers must gain a great deal more clear, besides many Charges and Duties to be paid out of their Gain: And how do these Widows know who is oppressed or bitten by this Gain? Let such then be troubled in Conscience for this sin; 
Bernard.  Mordeat hic ut moriatur illic: Let the Worm bite here, that it may dye elsewhere.  
As for old men, who decaying in the faculties of mind and body, are forced to leave their Trade; and then they ask what they shall do, having gotten some Money together in a lawful Calling, and are not able to follow it any longer? For my part, I can tell them what they must not do. Is there no Fruit in the Garden, but the forbidden Fruit? Have they spent their strength, and worn their senses, to live at ease (without labour) when they are old; and have they not taken some care for the ease of conscience, how to live without sin, when they are aged? Will they entangle their souls in the practice of Usury, when they have one foot in the grave? Hath God blessed their labours in youth, and will they forsake him in age? What a shame is it, that they should pollute themselves with filthy Lucre, when they should be most dedicated to Devotion? The unjust Steward when he was to give over his Stewardship, 
Luke 16.  (and so must old men shortly do) he consults with himself what to do; Fodere nescio mendicare erubesco; take pains he cannot, those days are past; spend upon the Principal, would soon bring him to beggary: at last he concludes; I know what I will do, I will turn a hundred into a hundred and eight. I commend these men, as our Saviour did the unjust Steward, for doing wisely: wise, in that they make choice of so easy, so secure a gain: (For Pliny calls Usury, Quaestuosa segnitius; and another as wittily, Chimiani Satanae, the Devil's Alchemy) I say so great and certain gain, fit for such Seniors: for they are attentiores ad rem, quo minus viae eò plus viatici; most studious of provision in age, when the way is shortest. The children of this World (saith our Saviour in the same Chapter) are wiser in their generations than the children of Light; wiser than the Patriarches and Prophets of the Old Testament; wiser than the Apostles and Evangelists of the New; wiser than the Fathers and Counsels of succeeding ages; wiser than any of the Saints of God that lived in former times; for we read of none of them that had the wit either to practise Usury themselves, or by any distinction to approve of it, find it lawful in others: nay, the Schoolmen with their most acute and subtle wits, who did set themselves to coin distinctions, and to find out the most exact difference of things, that were able to dart an argument, as the men of Gibeon did stones at a hair's breadth; 
judg. 20.16.  yet were never so quicksighted as some in these days are, to find out a distinction to salve a Usurer's conscience.  
Others again, urge a supposed necessity of Usury, pretending that the state of a Corporation cannot stand, traffic cannot be maintained, Tradesmen cannot live without it; I confess my ignorance in matters of policy, but I am sure that rule of the Apostle holds true in Divinity, 
Rom. 3.  We must not do evil that good may come thereof. Besides, I would ask these men, that pretend they cannot live without taking up money at interest; is their meaning that they cannot live in that pomp they do, maintain their wives in those fashions that they do, drive their Trades to that height which they do? if this be all, the answer is easy? perhaps God would not have them bear so great a sail as they do, but to drink of the waters of their own Well, 
Prov. 5.15.  to be content with such blessings as Gods fatherly providence doth offer them; there is no necessity for a man to enrich himself by such practices as are forbidden, or unlawful: Better is a little with the fear of the Lord, 
Prov. 15.16.  than great treasure with trouble. God's Law did ever intent that men should lend one another in charity, to the poor in friendship, to their equals to receive the like courtesy again; which duty, if men would but practice, there were no necessity of Usury. A Drunkard hath brought his body to such a habit, that unless he drink liberally, even to the turning of his brains, he will be sick again; is not drunkenness in that man sinful, because so necessary? A proud woman hath been wedded so long to her will, that if she be crossed in it, she will grow mad for pride, like Nabuchadnezzar, or else dye with fretfulness (like a Weasel in a Cage) shall her wilfulness be excused, because her devilish stomach is grown too strong for her wit? So than you may take notice of the weakness of this argument, that Usury must therefore needs be lawful, because some men's ambition or covetousness hath made it necessary. And here may be touched that question moved by Aquinas, 
2.2.73. quest. art. 4.  whether a man may lawfully borrow money upon Usury? for the Apostle saith; that they are worthy of death, not only they that do the same, 
Rom. 1.31.  but they that favour them that do them. 'Tis answered that no man ought to induce another to sin, yet a man may make use of another man's sin to some good end, so God oftentimes makes use of some men's wickedness to good purposes; so a man may lawfully give Usury where inevitable occasions shall enforce an invincible necessity, either for the preservation of his credit and estate, or for supply of present wants, either of nature or person, as it is lawful for a man (falling amongst Thiefs) to tell how much money he hath, to the end, he may have his life: According to the example of those ten men, 
jer. 41.8.  who said to Ishmael, Slay us not, for we have Treasure in the Field. If these occasions be imposed and not drawn upon a man by some former negligence or default, if he attempt to borrow no more than he shall be able to pay at the time, if upon such occasions he cannot borrow freely, then is he no agent in the sin, but a mere patient in the opression of Usury.  
To conclude then, let not those poor evasions of biting and toothless Usury deceive us, they are but as fig leaves, shapen by some indulgent wits to cover the nakedness of that which the Law of God, of nature, and equity have discovered to be deformed and naked in itself, as if there were some Usury without the meaning of God's Law, or as if God had never meant to condemn Usurers, but only to muzzle them for biting: some are content to moderate themselves in this kind of gain, and then if it be a sin, 'tis but a little one (as Lot said of Zoar) and my soul shall live; 
Gen. 19.20.  Modicae s●●… quae perdunt nos, they are little ones that und●e us; a meat in the eye, if it be not gotten forth in time, may grow to a pin and a web: And a man's conscience may suffer shippewracke as well on a sand as upon a rock; he that heaps up moderate sins wracks his soul upon a sand, and so sinking by little and little, his conscience is at length swallowed without any sense or feeling at all.  
And as for that personal exception, let not that deceive us, because some will not oppress the poor; therefore they will lend their money to a rich Merchant. Doth the Ass bray, 
job 6.5.  when he hath Provender; or loweth the Oxen, when he hath Fodder? To what end doth be borrow, being of sufficient wealth already? but only that he may compass greater matters than his own stock will reach unto; what warrant is there in equity and conscience, either for him to borrow, or such to lend? let him blow with his own Heifer, and drink of the Waters of his own Well; 
Heb. 13.5.  let him follow the Apostles rule, to be content with what he hath: If this were practised, then would not the greater Merchants, like the great Fishes, swallow the lesser Fry, but all might live comfortably one by another.  
Lastly, let Charity, justice, Piety, Nature herself, the Laws of God and man, all authority ancient and modern, (joining their forces against this sin) at last prevail against it. For my own part, I have endeavoured to satisfy myself in this point; for I had rather find myself at home in my own conscience, than seek myself abroad, in other men's practices. 
1 King. 18.  And in the next place, I have presumed a little to trouble Israel in this sin: I know I shall incur variety of censure; so that being thought too busy, perhaps I shall be constrained to take up that Text of Scripture, 
Zach. 13.6.  * lo thus am I wounded in the house of my friends. But be they friends, or be they strangers; let them strike with their tongue, and wound at their pleasure; if I have awakened but any one man's conscience, to see the wounds that this sin hath made in it, I have my reward. Let me crave your attention to one observation upon the Text, and so I will conclude: Thou oughtest to have given my money to the Exchangers, etc. that when I had come, I might have had my own 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with advantage, 'tis in some Translations; the Vulgar, cum Vsura; Beza, cum foenore: the word is properly, with Usury. Here we see God is the Usurer, lending Talents unto men to lay out, that he may have his own again with interest. Qui prohibet te esse foeneratorem ille jubet te esse foeneratorem (saith Saint Augustine. 
In Psal. 36. Serm. 3. ) He that forbids thee to be an Usurer, commands thee to be an Usurer, (viz.) in the dispensation of those spiritual gifts which God bestows upon us. 
Exod. 25.25.  * In the Tabernacle there were small and great Vessels; some smaller Cups, some greater Goblets: yet all these Vessels, both small and great, did serve for the use of the Tabernacle. So should it be in the Church: every one should employ the Talon which he hath received, to the best advantage that he can; to the glory of God, and the salvation of his own soul. Nolite quiescere lucrari Christo quia lucrati estis à Christo (saith Saint Augustine.) Let us not cease to be gainers unto Christ, because we ourselves were gained by him. The Ministers must give their Money to the Exchangers, (i) they must preach the Word of God unto the people, (so venerable Bede upon Luke 19) Qui verbi pecuniam à Doctore percipit emitque credendo necesse est eam cum Vsuris solvat operando, ut quod auditu didicit exequatur & actu; He that hath received that heavenly Money of God's blessed Word from the mouth of the Preacher, 〈◊〉 must ●ay it again with interest, (i) He must 〈…〉 hath heard with his ear, to express in his life and conversation; labouring to say with Saint Paul: 
1. Cor. 15.10.  The grace that was in me, was not in vain. Where God soweth, he expects his Harvest: and no Grain so mean in our estimation, out of which in proportion he expects not a timely Crop.  
This is that spiritual Usury which God requires at our hands: Which if we strive to pay him here, we shall hereafter, both Pastor and people, hear that happy Welcome which our Saviour himself pronounceth to those two faithful Servants in the 23. Verse of this Chapter, Enter into the joy of your Master. Into which joy, thou O Father, bring us all, for thy dear Son's sake, Christ jesus: to whom, with thyself and blessed Spirit, be ascribed all honour, etc.  
FINIS.