LECTURES ON THE XV. PSALM: Read in the Cathedral Church of S. Paul, in London. Wherein besides many other very profitable and necessary matters, the question of Usury is plainly and fully decided. By GEORGE DOWNAME, Doctor of Divinity. Whereunto are annexed two other Treatises of the same author, the one of Fasting, the other of Prayer. LONDON, Printed by Adam Islip for Cuthbert Burbie, and are to be sold in Paul's Churchyard at the sign of the Swan. 1604. TO THE MOST HIGH AND MIGHTY KING, JAMES BY THE GRACE OF GOD KING of great Britain, France and Ireland, defender of the Faith, etc. YOUR majesties gracious acceptance of my Treatise concerning Antichrist, hath emboldened me to dedicat these my labours unto your Highness, which are in no other respect worthy of your royal patronage, but that they have been employed in the explanation of an excellent Psalm of the royal Prophet David; whose writings the holy Ghost hath the rather commended to posterity, that by his example Kings and Princes might be admonished to spend part of their time, which they may spare from their royal administration, in heavenly meditations, and spiritual exercises: whereby they might gather assurance to themselves, that after their earthly kingdom is ended, they shall inherit an everlasting kingdom in heaven: for although it be a singular favour of God vouchsafed unto them, that they should so bear the image of his power and authority amongst men, Psal. 8● 6. as that they should be called Gods: Exod. 22. 28. yet godly and Christian kings, are not so much to glory in the fruition of their temporal crowns and kingdoms; as to solace themselves in the comfortable expectation of that incorruptible crown of glory, which is laid up for them in heaven: For which cause King David thought it to be his duty, to give all diligence (as Peter since hath exhorted us all) to make his calling and election sure: 2. Pet. 1. 10. and by undoubted testimonies and infallible tokens, to gather assurance unto himself, that he was the true child of God. And that he should not take his marks amiss, (as men are apt to deceive themself in this point) he entreateth the Lord in this Psalm to reveal unto him the undoubted marks of the sons & heirs of God: which having learned by the information of the holy Ghost, he publisheth them, to the common good of the Church: Showing as it were from the Oracle of God, that not all that profess the true religion, nor all that are able to discourse thereof; but those that walk worthy of their calling, that behave themselves as it becometh the children of the light, that is, that live uprightly, work righteousness, speak the truth from their hearts, etc. are the sound members of the Church militant upon earth, and shall be inheritors of glory in the Church triumphant in heaven. The meditation and practice of which things I do so much the more boldly commend to your Majesty, because it evidently appeareth by your former both studies in private, and also speeches in public, and writings published, you have propounded David to yourself as a pattern for imitation. And now as a Minister of God, I exhort your Highness to immitat him still, as in speaking and writing, so especially in the conscionable practice of Christian duties: that you may be more and more (as he was) a man according to Gods own heart, walking before the Lord as he did in truth, and righteousness, 1. King. 3. 6. and uprightness of heart; and governing and guiding the people of God, according to the integrity of his heart, Psal. 78. 71. 72. and the singular wisdom of his hands. So shall the Lord take pleasure in you, as he did in him, and will not only give your highness long and prosperous days, but will also bless your posterity after you, and establish them in the throne of these kingdoms for ever, to the everlasting glory of his name, and the perpetual good of his Church: which mercies the Lord grant for his Christ's sake. Amen. Your majesties obedient and loyal subject, George Downame. LECTURES ON the 15. Psalm. Verse 1. A Psalm of David. Lord, who shall sojourn in thy Tabernacle, who shall dwell in the mountain of thy holiness? THis Psalm of David, The Argument of the Psalm. is a Psalm of doctrine: wherein the Kingly Prophet showeth by what marks and notes a sound member of the Church militant, and a true citizen of the kingdom of heaven may be discerned and known. And it is set down in form of a dialogue betwixt David and the Lord, consisting on two parts; David's question, Verse 1. and God's answer, in the rest of the Psalm. The occasion of the question seemeth to have been the disguising and counterfeiting of many professors in all ages, who living in the Church, and not being of it, but as goats among the sheep, and as tars among the corn, do notwithstanding by an external profession of religion, and false opinion of true piety, deceive not only others, but sometimes themselves 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, hear the word, receive the sacraments, call upon God with the rest of the congregation, they imagine that they have sufficiently discharged their duty, though their life and conversation be irreligious and unrighteous. Yea and not a few seem to repose such trust and affiance in the very name of the Church, that if they imagine themselves to be in the true Church, and do not gain say the doctrine therein professed, they take no further care for their salvation, but live securely, as though all the members of the visible Church, were also members of the invisible; and as though all which have the external Church to their mother, had also God to their spiritual father in Christ. Wherefore, to the end that men should no longer deceive themselves with vain opinions & fond conceits, the Prophet having first consulted as it were with the Oracle of God, setteth down certain marks or notes of a true Christian and citizen of heaven, whereby every man may discern himself. And withal he teacheth that in a sound and lively member of the Church, an external profession of the faith, and an outward communion with the Church of God, is not sufficient, unless the uprightness of our life be answerable to our profession. And the same is confirmed by our Saviour Christ: Mat 7. 21, 22, 23. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Many shall say unto me in that day, Lord, Lord, have not we prophesied in thy name, and cast out devils in thy name, and done great wonders in thy name? And then will I profess unto them, saying, I know you not, depart from me you workers of iniquity. But now let us search out the true sense and meaning of this question. The meaning of the words. Ver. 1. By the names of Tabernacle and Mountain, we are to understand the two parts of the Catholic or universal Church: For the Tabernacle signifieth the Church militant upon earth; the holy Mountain, the Church triumphant in heaven. By sojourning in the Tabernacle, is understood the short and transitory 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 perpetual & eternal rest in heaven, as in their own country. Wherein the Prophet alludeth unto that material Tabernacle, which was called the Tabernacle of the assembly or congregation; and to the mount Moriah, where the Temple was placed: 2. Chro. 3. 1. the one whereof was a type of the Church militant upon earth; the other was a figure of the Church triumphant in heaven. 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 variety of phrase plainly argueth diversity of matter; sojourning in God's Tabernacle, being much different from dwelling in the Mountain of his holiness. And the conclusion of the answer in the last words of the Psalm, 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 beremooved for ever: that is, he shall neither fall away from the grace of God in this life, nor be excluded out of God's glorious presence in the life to come. The sense therefore and meaning of the question is this, 2. Tim. 2. 19 Lord, thou searcher and trier of the hearts and reins of men, who art acquainted with all secrets, and best knowest who are thine, for as much as there is so much unsoundness and hypocrisy among them that profess thy name, and frequent the places of thy worship, that many deceive others with a counterfeit show, and some beguile themselves with a false opinion of religion, declare, I beseech thee, unto thy Church some tokens and cognisances of a true and sound Christian, whereby the sheep may be discerned from the goats, and the wheat from tars: show us Lord who is a sound member of the Church militant here on earth, and shall be an inheritor of glory in the Church triumphant in heaven: who is a true subject of thy kingdom of grace, and shall be an heir of the kingdom of glory. And this was the meaning of the question. Now let us come to the words of this text. Wherein we are to consider two things: The division 〈◊〉 the text. Vers. 1. the parts of the question, and the party to whom it is propounded. Of the parts we are to speak, first, severally of either, and then jointly of both together. Esay 40. 22. The former part: Lord who shall sojourn in thy Tabernacle? By Tabernacle some (as I said) understand heaven, which elsewhere in the Scriptures is called God's Tabernacle: Psal. 104. 2. and not unsitly, seeing the Lord stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in. But howsoever the name Tabernacles is sometimes figuratively used to signify heavenly and everlasting habitations. Luke 16. 9 Notwithstanding, it more properly signifieth tents in war, and the flitting habitations of warfaring men. And that by Tabernacle is here meant the Church militant, the other word of sojourning doth import. For heavenly Tabernacles are not tents to sojourn in, but mansions of perpetual habitation, and everlasting rest. Basill by Tabernacle understandeth our flesh, In Psal. 15. which the Apostle calleth the earthly house of our Tabernacle: 2. Cor. 5. 1. for our bodies are not only Tabernacles, 2. Pet. 1. 13, 14. but Temples also of God. 1. Cor. 3. 16. & 6. 19 As if this were the sense: Lord, who is he, who having sojourned as a stranger in this flesh of ours, 2. Cor. 6. 16. shall at the length rest with thee in thine heavenly kingdom? And surely, the sense which he giveth is godly, for it teacheth, that those which shall for ever rest in the mountain of God's holiness, do live in this flesh as pilgrims and strangers, Col. 3. 5. mortifying their earthly members. Notwithstanding his exposition is not fit. For according to this interpretation, the former part of the question containeth the answer to the latter: for so he saith, He that hath sojourned as a pilgrim in the flesh, he shall dwell in the holy mountain. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Most fitly therefore by Tabernacle we may understand the Church militant, which elsewhere is called the Tabernacle of God, Psal. 61. 5. etc. Th● Church militant is the Tabernacle of God. and sometimes the house, sometimes the Temple of God. For a Tabernacle is a military mansion, and as it were a portable house which hath no fixed seat or settled place. Now whereas the holy ghost calleth the Church of God a Tabernacle, The first use. we learn first, that the life of a Christian is a warfare, job. 7. 1. as job saith, wherein we are to fight against the enemies of our salvation, which fight against our souls, namely, the flesh, the world, and the devil: Whereupon, the Church of God upon earth is called the Church militant. It behoveth therefore every one of us that would be esteemed a true member of the Church, to behave ourselves as Christian soldiers, fight under the banner of Christ. And for as much as our adversary the Devil goeth about like a roaring Lion, 1. Pet. 5. 8. seeking whom he may devour; job. 1. and seeing the flesh lusteth against the spirit, Gal. 5. 17. sending out of the heart as it were a furnace, 1. Tim. 6. the sparkles of foolish and noisome lusts, which fight against our souls: 1. Pet. 2. 11. and the world likewise, partly by the desires thereof, partly by bad examples, carrieth us away, 1. Cor. 7. 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to embrace the world, to mind earthly things, to serve Mammon, and to place our paradise here on the earth: It behoveth us therefore both to prepare ourselves to this combat, and therefore not to be secure or to sleep, as others, but to stand upon our guard, to be sober and vigilant, and to arm ourselves with that complete armour of God described. 1. Pet. 58. Eph. 6. and also in the fight valiantly to encounter, Eph. 6. 14, 15, 16, 17. and constantly to withstand our spiritual enemies, to resist the devil, sam. 4. 7. and he shall fly from us, with the shield of faith to quench his fiery darts, and with the sword of the spirit, which is the word of God, to refel his assertions, and repel his assentations. So to use the world, that we do not over-use it, 1. Cor. 7. 31. so to possess worldly things, that we be not possessed of them: but rather renouncing worldly lusts, Tit. 2. 12. and being waned from worldly desires, to meditate and mind heavenly things. Psal. 131. 2. To crucify the flesh with the lusts thereof, Col. 3. 2. and to mortify our members which are on the earth, Gal. 5▪ 24. living not according to the flesh, Col. 3. 5. but according to the spirit. This warfare is to be entertained, this war is to be maintained of us, if we would be esteemed sound members of the Church militant, who sojourning in the Tabernacle of God, do fight in his camp against our spiritual enemies. But on the other side, if we execute the works of the devil, giving ourselves over unto sin and iniquity; if with Demas we embrace the world, following after pleasures, riches, honours; if we conform ourselves to this present world and the examples thereof; Rome, 13. 14. if we take thought for the flesh to fulfil the lusts thereof: then are we soldiers indeed, but in the devils camp; we fight, but under Satan's banner, against God, against the spirit, against our own souls. So far are we either from sojourning in God's Tabernacle for the pre●●nt or from hope of resting in the mountain of his holiness for the time to come. Secondly, The second use. whereas the holy ghost calleth the Church of Christ upon earth, a Tabernacle, we may learn, that neither the Church itself, nor the members of it, have any firm or fixed seat of habitation on the earth: for Tabernacles and Tents are made to that end, that they may be removed from place to place. Yea, the Tabernacle of God was a movable temple, eftsoons changing his seat. 1. Cor. 10. And as those Israelits were types unto us, so was that Tabernacle a type of the militant Church. For even as that Tabernacle, after it was once made, wandered up and down in the desert, and after sojourned for a while, now here, now there, sometimes in Shilo, sometimes among the Philistims, sometimes in Keriathjarim, etc. and never found any settled place, until it was transported into the mountain of God: 2. Chron. 3. 1. & 5. 5. so the Church of God wandereth many times as a pilgrim in the desert of this world, Heb. 11. 37, 38. forced oft times to change her seat, tossed too and fro, persecuted, molested, banished, and never findeth any assured place of constant rest, until it be translated into the celestial mountain of God's holiness. Thirdly, The third use. whereas the Church is called the Tabernacle of God, 1. Tim. 3. 15. as elsewhere in the Scriptures the house and temple of God, 2. Cor. 6. 16. wherein God dwelleth and manifesteth his presence; Eph. 2. 21. we may learn that the Lord dwelleth as it were in his Church, Apoc. 3. 12. and after a singular manner is present therein. 2. Thess. 2. 4. For to this end the Lord commanded the Tabernacle to be made, Exod. 25. 8. that he might dwell among them: and again, whereas he promiseth by Moses, To set his Tabernacle among them, Leuit. 26. 12. and walk among them. The Apostle expoundeth his setting his Tabernacle, to be his dwelling among them. 2. Cor. 6. 16. You are (saith he) the temple of the living God. As God hath said, I will dwell among them, and I will walk there. And to the same purpose elsewhere he is said to be and to walk in the midst of his people, Esay 12. 6. to dwell in Zion, Deut. 13. 14. and to walk in the midst of the seven golden candlesticks, Psal. 9 12. & 132. 13. that is, of the seven churches. Now the consideration of God's presence in his Church, Apoc. 2. 1. aught to make us wary and circumspect, that we may so behave ourselves as in the presence of God, who searcheth the hearts and reins of men. For the Lord is not only present to reward those which worship him in spirit and truth, but also to punish and afflict those which fear not to sin in his presence. Wherefore the holy ghost, as he chargeth the israelites not to fear their enemies, Deut. 20. 3. because God did walk with them, and was among them a consuming fire to destroy their enemies: Deu●. 9 3. so he commandeth them to abstain from sin, because God was among them a consuming fire, Deut. 6. 15. & could not abide any filthiness, especially spiritual uncleanness among them. Deut. 23. 14. This therefore must teach us to set God always before our eyes, and to behave ourselves as in his presence: knowing that we are more than shameless sinners, if we fear not to sin in the sight and presence of God. But although the Lord be present every where in his Church after a special manner, God more especially present in the assemblies of the Church. 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 himself hath promised, Matt. 18. 20. Where two or three are gathered together in my name, Mat. 18. 20. there am I in the midst of them. Therefore in the old Testament, those who were excluded from the assembly of the Church, thought themselves banished from the face & presence of God. Gen. 4. 15. The consideration whereof as it must affect us 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 us to behave ourselves in the assembly of God's saints, as in the presence of God. David when he was exiled, or otherwise excluded from the assemblies of the Church, he desired nothing more than that he might have liberty to come unto the Tabernacle of God, and to appear in the presence of God. See Psal. 27. 4. Psal. 27. 4. One thing have I desired of the Lord, that I will require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple. And Psal. 42. Psal. 42. 1. 2. 4. As the Hart brayeth for the rivers of waters, so panteth my soul after thee O God. My soul thirsteth for God, even for the living God, when shall I come and appear before the presence of God, Psal. 84. 1▪ 2. etc. etc. Likewise Ps. 84. O Lord of hosts how amiable are thy Tabernacles: my soul longeth, yea fainteth, that I might come to the Courts of the Lord: my heart and my flesh cry out after the living God, etc. And when he had liberty to come to the Tabernacle, Psal. 122. 1. he rejoiced in nothing more. Psal. 122. Ireioyced when they said unto me, we will go into the house of the Lord. And again Psal. 84. Psal. 84. 4. 10. 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 elsewhere. But as I said, the presence of God must also move us to behave ourselves reverently and religiously, that before we come unto the house of the Lord, Eccles. 4. 17. & 5. 1. we look unto our feet, that is, examine with what affections we come; and not only so, but also to put off the shoes of our feet, Exod. 3. 5. that is, our corrupt affections, that we may be ready to hear rather than to offer the sacrifice of fools, jos. 5. 15. for the place of the assembly being sanctified by God's presence, is holy ground. And that when we are entered into the assembly, we may after the example of Cornelius, Act. 10. 33. behave ourselves as in the presence of God. Those which come before an earthly prince, either to speak unto him, or to hear him speak, how careful are they to behave themselves in all comely reverence! how much more ought we in all reverence and fear appear before the glorious majesty of the great God, 1. Sam. 1●. 7. the King of kings, Why the holy ghost doth use the phrase of sojourning. and Lord of lords, especially considering that the Lord doth not behold us as man doth, but looketh especially unto the heart. Our abode in the Church militant, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. is signified in the word sojourn. Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Graec. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who shall sojourn. Sojourning (saith Basil) is a temporary abode, signifying not a settled life, but transitory or passing on, in hope of translation to a better estate. This word therefore the holy-ghost doth use to signify, that a citizen of heaven is a pilgrim on earth, and that his life here is a pilgrimage. True heirs of heaven, and pilgrims on earth. And so Peter calleth the time of our life, the time of our pilgrimage. And jacob professeth, that the days of his pilgrimage (meaning his life) were few and evil. ●. Pet. 1. 17. And likewise David, Gen. 47. 9 I am a stranger (saith he) before thee, ● Chro. 2●. 15. and a pilgrim, as all my forefathers were. In a word, it was the profession of all the faithful, That they were strangers and pilgrims upon the earth. Heb. 11. 13. Here therefore we are taught so many as desire to be citizens of heaven, to behave ourselves as pilgrims on the earth. 1. Pet. 2. 11, 12. Who being exiles in a foreign land, desire to come unto our own country. He that hath a good patrimony in his own country, great wealth, kind and able kindred and friends, and is forced for a time to sojourn in a strange land, where he is ill entreated, disturbed, molested, assailed by his enemies on every side, he will affect nothing in that strange country, neither will he set his heart upon any thing there, but his mind is upon his country, desiring nothing more than to return thither. But our country is in heaven, where we have an everlasting inheritance, an incorruptible and inestimable treasure, where, is God our heavenly father, Christ our eldest brother, and the rest of our brothers and sisters, the Patriarches, Prophets, Apostles, Martyrs, and all the choir of heavenly Saints and celestial spirits: and we are pilgrims for a time here upon earth, where we are hated & ill entreated, assaulted with the temptations of Satan, the world, and the flesh, subject to many inward infirmities and outward troubles. And therefore it behoveth us not to set our hearts on worldly things, or to place our paradise upon the earth. For if our hearts be on the earth, how is our treasure in heaven? if the earth be our country, how are we citizens of heaven? Wherefore, if we be pilgrims in the world, let us not be addicted to worldly desires, let us not mind earthly things, but being waned from worldly cogitations, let us mind those things which be above. Let us use the world, as though we used it not, and let us 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 inn. Which if they use as means to further them in their journey: yet they set not their hearts upon them. And yet assuredly▪ our abode in this life, in respect of our continuance in the mountain of God's holiness, is not so much as the time of our lodging or bait in an Inn. Therefore howsoever such as be but earth-worms, do crawl as it were upon the earth, and mind earthly things. Yet must we remember, that we are citizens of heaven, Phil. 3. 19, 20. and pilgrims on the earth. Are we pilgrims, living (as it were) exiled from our celestial country and heavenly father? Phil. 1. 23. What ought we then more fervently to desire than to be in our country, and that this earthly Tabernacle of our body being dissolved, 2. Cor. 5. 1. we might dwell in that habitation made without hands, eternal in the heavens? Are we such pilgrims as indeed desire to be in our country? Let that then be our chiefest care and endeavour to travel into our country. Mat 6. 33. Let us first seek the kingdom of God, and his righteousness, and carefully use the means of our salvation. And let us think, that if we be pilgrims, we must also be wayfaring men. Are we wayfaring men in this life? then will we use hac vita ut via, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. This life as a way; and the things of this life as they may be helps unto us in this way. Let us make choice of the high, and as it were the King's way, which leadeth unto heaven, the way of true faith and unfeigned repentance. Let us insist and persist therein, Mat. 7. 14. though it be a narrow and an afflicted way. Let us walk before God in the duties of our lawful callings, and in those good works which God hath prepared for us. Eph. 2. 10. This is the way, let us walk therein. Let us not return to our sins, Esay. 30. 21. let us not de●●●ne from the way of God's commandments either to the right hand or to the left: let us not stand at a stay, nor look backward with Lot's wife, and much less go backward; but with Paul, Phil. 3. 14. let us do one thing, forgetting that which is behind, and striving to that which is before, let us make on towards the mark, unto the price of the high calling of God in jesus Christ, knowing, Mat. 10. 22. that whosoever persevereth to the end, he shall be saved. 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 words: Who shall sojourn in thy Tabernacle? calling the Church militant, the Tabernacle of God; and teaching, that he which is an heir of the kingdom of heaven, is a pilgrim on earth. Now followeth the later part of the question, The second part of the question. which is concerning the member that shall be of the Church triumphant, and inheritor of the kingdom of heaven, in these words, Who shall dwell in the mountain of thy holiness? What is meant by the mountain of God. The kingdom of heaven by a metonymy of the sign, he calleth the mountain of God. For the mountain of God was a type of the kingdom of heaven. And this mountain was either the land of Canaan, which was a type of the celestial Canaan, as it is said Exod. 15. Exod. 15. 17. Thou shalt plant them, O Lord, in the mountain of thine inheritance, in the place which thou hast made for thine habitation: or else the mount Zion, which elsewhere is called the mountain of God's holiness, Psal. 2. 6. and was a type of the heavenly jerusalem: or lastly, Heb. 12. 22. the Mount Moriah, where the Temple was placed, which is somewhere called the mountain of the congregation, Esay. 14. 13. standing on the North part of Zion; and is therefore called the holy mountain, Psal. 48. 2. 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 heaven. Psal. 11. 4. Whereas therefore heaven is called the mountain of God, it is a metonymy, such as we find elsewhere in the Psalms, Psal. 3. 4. I cried unto the Lord, and he heard me out of the mountain of his holiness, that is, heaven. And thus the most interpret this place: as namely, among the greeks Basil saith this mountain doth signify, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The supercelestial religion, Heb. 12. which is every way conspicuous and bright (which some call Coelum Empyrium) whereof the Apostle speaketh. Heb. 12. Among the Latins P. Lombard. in thy holy mountain, that is, saith he, In everlasting bliss, where is the vision of peace (signified in the name jerusalem) and the supereminence or height of charity, where none contendeth in fight, but resteth in everlasting peace. Now heaven is called the mountain of God for these causes. Why heaven is called the mountain of God. First, because it was figured by the mountain of God, even as Christ is called our Passeover. Secondly, because of the height thereof, whereby it is elevated far above the earth. For albeit, in respect of us who are now placed within the compass of heaven, and behold Comavam coeli superficiem, 1. Cor. 5. as it were the inward roof thereof, it cannot so fitly be called a mountain: notwithstanding as it is the throne of God, who sitteth on the globe of heaven, as it were his throne, and as it is the seat of the blessed spirits, whose conversation is in the highest heaven, as it were in the top of an hill, it is not unfitly called the mountain of God. Unto this mountain, if we should ascend but in thought, as Scipio once did in his dream, and from thence should behold the earth; we should easily contemn this inferior world with the desires thereof. For the whole globe of the earth together with the water, which seemeth none so great unto us, if we could see it from the highest heavens, would appear unto us like a mote in the sun. But if withal we felt the unspeakable joys of heaven, and from thence should cast down our eyes unto this valley of tears, there to behold the vanities of vanities, and nothing but vanity in vexation of spirit, as Solomon saith, it cannot be expressed with how fervent a desire we should be inflamed to have our habitation in heaven. Peter when as he was present in the transfiguration of Christ in the mount Thabor, and had a taste of the heavenly glory, he was straightway ravished therewith, and desired greatly to remain there. Lord (saith he) it is good being here, let us make three Tabernacles, Mat. 17. 4. etc. Thirdly, heaven is called a Mountain, because it is a safe place, free from all hazard or possibility of danger, where the blessed spirits dwell on high safe from all danger and fear of evil. Esay. 33. 16. But heaven is not only called the mountain of God, but also the holy Mountain, H●ly mountain. or (which is all one) the Mountain of his holiness, because it is sanctified by the presence of God. For which cause, Zion also and the mount Moriah are called the holy mountain of God: Exod. 3. 5. For where the Lord doth manifest his presence, that is a holy place, namely, because of God's presence sanctifying it. But in the highest heaven the Lord doth principally manifest his presence, and reveal his glory. Wherefore, if mount Thabor after the transfiguration of Christ there wrought, and the presence and glory of God there manifested, 2. Pet. 1. 18. was for that cause called the holy mountain; how much more doth the highest heaven, where Christ sitteth at the right hand of his father in majesty and glory, deserve to be called the holy mountain of God? The Scriptures ascribe such holiness to ●his mountain of God, as nothing may enter therein which is not holy. Which must teach us (beloved) to follow after holiness; Apoc 21. 27. without which we shall never see God. Verily verily I say unto you (saith Christ our Saviour) except a man be borne of water and of the spirit, Heb. 12. 14. he cannot enter into the kingdom of God. john. 3. 5. Our abode in the mountain of God, The phrase of dwelling expounded. is expressed in the word dwelling: whereby two things are signified, Perpetuity & Rest. Perpetuity: for there the children of God remain not as pilgrims for a time, but as citizens and heirs for ever. Hebr. 9 15. Whereupon the kingdom of heaven is also called an heavenly inheritance, Luke 16. 9 wherein are everlasting habitations, 1. Pet. 1. 4. and an inheritance immortal, and undefiled, & that fadeth not away, reserved in heaven for us. I will not stand to prove this point, being the last article of our Creed, confirmed by manifold testimonies of scripture, which often mentioneth eternal life, eternal salvation, Dan. 12. 2. 3. eternal kingdom: let us rather labour by all good means to make sure our calling and election to this eternal kingdom, Mat. 25. 46. that the meditation thereof may teach us, Heb. 5. 9 first, 2. Pet. 1. 11. to contemn in respect thereof the momentary vanities of this present world: 2. Pet. 1. 10. accounting it more than madness, if for the temporary fruition of sin we shall deprive ourselves of God's presence, Psal. 16. 11. where there is fullness of joy, and at whose right hand there are pleasures for evermore: 2. Cor. 4. 17. if for light and temporary trifles we lose a superexcellent eternal weight of glory in heaven. Secondly, with patience and comfort to run the race of afflictions set before us, Heb. 12. 1. 2. looking unto jesus the author and finisher of our faith, who for the joy that was set before him, endured the cross, and despised the shame, Rome 8. 18. and is set at the right hand of the throne of God. For the and light afflictions of this life, 2. Cor. 4. 17. are not worthy the eternal weight of glory that shall be revealed, which notwithstanding they procure unto us, whiles we look not on the things which are seen, but on the things which are not seen. For the things which are seen, are temporal: but the things which are not seen, are eternal. Again the word dwelling, importeth rest. For there the children of God do not wander as pilgrims, neither are subject to any molestations, but do wholly rest from their labours. Apoc. 14. 13. And for that cause the kingdom of heaven is called the rest of God, Psal. 95. etc. and as it were an eternal Sabbath. In respect whereof, Heb. 4. the land of Canaan was a type of our heavenly country. For as to the Israelits, after they had for many years wandered as pilgrims through the desert, the land of Canaan was the mountain of their perpetual habitation and rest: even so to us, after we have finished our pilgrimage through the desert of this world, there remaineth an heavenly Canaan, that Sabbatisme or rest of God, which the Apostle testifieth, Heb. 4. 9 is left to the people of God. But as against those Israelites, which after they were brought out of Egypt, and were in the way towards the land of promise, by their infidelity and contumacy provoked God, the Lord swore in his anger, that they should never enter into his rest: so shall it happen to so many of us, as professing ourselves to be redeemed out of the bondage of the spiritual Pharaoh, shall notwithstanding neither truly believe in Christ, nor repent of our sins, but provoke the Lord by our infidelity and disobedience. Heb. 3. 7. etc. Wherefore, as the holy ghost saith, To day if you shall hear his voice, harden not your hearts as in the provocation, and as in the day of temptation in the wilderness, where your fathers tempted me, etc. to whom I swore in my wrath, that they should not enter into my rest. Heb. 6. 11. Let us study therefore to enter into that rest, least any of us fall after the same ensample of disobedience. And let us take heed least at any time there be in us an evil heart of infidelity to depart from the living God. Heb. 3. 12. For the unfaithful shall be excluded, Apoc. 21. 8. but so many as believe, Heb. 4. 3. shall enter into that rest. And as josua (who also is called jesus) brought the Israelites into that rest: Heb. 4. 8. so Christ, the true jesus and Saviour of his people, bringeth all those that believe in him into this eternal rest. For he not only died, that he might purchase by his blood this rest for us, and ascended into heaven, to prepare eternal mansions for us: john. 14. 2. but also, when we are to leave this earthly Tabernacle of our bodies, he sendeth his holy Angels to convey our souls into the bosom of Abraham, Luke. 16. 22. and to place them in this mountain of God. By that which hath been said, we see what difference there is betwixt the Church militant on earth, and triumphant in heaven. For this is a Tabernacle of war; that, a mountain of peace. In this we sojourn for a time as pilgrims from God, or, as the Apostle speaketh, 2. Cor. 5. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in that being removed from the body, we dwell with God, or, as the same Apostle speaketh, 2. Cor. 5. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Here is trouble, there is ease; here is the valley of tears, there is the kingdom of happiness & glory; here is the combat and fight, there is quiet & perpetual rest; here we are in our way, there in our country. Hitherto we have spoken of the parts of this question severally, Of the parts of the question jointly. now we are in a word to entreat of them jointly & together: For both parts are to be understood of one & the same party or subject: out of which conjunction we gather two things: the first, that those which shall dwell in the holy mountain, do first sojourn in God's Tabernacle; the second, that those which do here sojourn in the Tabernacle of God, shall also rest in the mountain of his holiness. The former serveth for our instruction, teaching us that none shallbe members of the Church triumphant, but those which have been members of the Church militant, none shallbe heirs of heaven, but those that have been pilgrims on earth. All men desire to rest in the holy mountain of God: but how few behave themselves 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 just: all desire glory, but few do care for grace: all are desirous of the end, which is salvation, but few are careful of the subordinat means. The latter serveth for our consolation, assuring us that all the true members of the Church militant, shall be members of the Church triumphant; that all the children of God (as all the faithful are) be also heirs of eternal life; that those which are obedient subjects in the kingdom of grace, shall be inheritors of the kingdom of glory; that those who are pilgrims on earth, shall be citizens of heaven: For this is the privilege of a true Christian, noted in the end of the Psalm, that being once in the state of grace he shall never be utterly removed. Herein therefore the faithful may solace themselves, that although they are despised and abused in the world, yet they are heirs of eternal life, and citizens of the kingdom of heaven. And so much of the parts of the question: Of the party to whom this question is propounded. now we are to consider of the party to whom it is propounded. For as touching this most weighty question, the Psalmist consulteth with the Lord, the collector of his Church, and the giver of eternal life. And there may two reasons be given why in this question he appealeth unto the Lord. First, because in determining this question, we are not to stand to the judgement of men, but of God only: For men's judgement whether they deliver their opinion concerning others, is very uncertain; or touching themselves, it is many times deceitful. For as touching themselves, how many are there especially in the Church of Rome, who boast of the name of the Church, and in comparison of themselves contemn all others as heretics or schismatics; because they presume that they are in the Catholic Church, observing the rites of their Church, and believing as their Church believeth; when as in truth they are members of Antichrist, and nothing less than the true members of the Catholic and invisible Church of Christ. And therefore no marvel, if many who live in the face of the true Church, do falsely judge themselves to be sound members of the same. Neither are we to stand to men's judgement concerning others: For the judgement of the ungodly is corrupt, and of the godly uncertain. The wicked judge the true members of the Church indeed, 1. Cor. 4. 13. to be the scum of the world and offscouring of all things; them they hate, contemn, persecute, excommunicate, either as impious or as heretical, even as our Saviour Christ hath foretold, john 16. 2. ● They shall excommunicate you, yea, the time shall come, that whosoever killeth you, will think that he doth God good service. The world doth love her own, but hateth those which are Christ's, john 17. 14. as our Saviour saith, the world hateth them because they are not of the world, even as I am not of the world. john 15. 18. 19 And again, if the world hateth you, know that it hated me first: if you were of the world, assuredly the world would love her own. But now because you are not of the world, but I have chosen you out of the world, therefore the world doth hate you. But the judgement also of the godly concerning others, is uncertain: For there is a twofold judgement, the judgement of Charity, Certainty. By the judgement of Charitie● the faithful judge every professed member of the visible Church, Phil. 1. 7. when they speak of the particular persons, to be a member of the invisible, elected, called, justified, sanctified; howbeit, they know in general, 1. john 2. 19 that many are in the Church, which be not of it, ●at. 22. 14. and that many be called, but few are chosen. The judgement of Certainty appertaineth only to God, who only is the searcher of the heart. As the Prophet jeremy saith, jer. 17. 9 10. The heart is deceitful and wicked above all things: who can know it? I the Lord search the heart and try the reins, that I may give to every man according to his ways, and according to the fruit of his works. Seeing therefore we are to stand to the judgement of God, and not of men, let us labour to approve ourselves not to men, 1. Thes. 2. 4. but to the Lord, who trieth the heart. Secondly, the Prophet devolueth this question to God's judgement, that we may understand the answer which ensueth to be without exception: as being the answer not of man but of God, 2. Tim. 2. 19 who best knoweth who are his; Mat. 25. 32. who also in the end of the world shall separate the sheep from the goats. Whe● 〈…〉 let no man deceive himself any longer, either 〈…〉 title of the Church, or with a fair show of an outward profession, etc. but let him know this for a certain truth, as it were from the Oracle of God, That he is not such an one as shall either sojourn in the Tabernacle of God, or dwell in his holy mountain, unless the description of a sound Christian and citizen of heaven, which is comprised in this answer of the Lord, agree unto him. And of this answer we are now to speak. For when as David, God's answer. as if he had been the high Priest standing before the propitiatory, had consulted with the Oracle of God; The Lord maketh answer as it were from betwixt the Cherubins, therein fully satisfying his demand. For being demanded who shall sojourn in the Tabernacle of God, and rest in his holy mountain: He answereth, That he which walketh uprightly, and worketh righteousness, etc. shall never beremooved. In which answer we are to consider two things, the description of a sound Christian, in the whole body of the Psalm: and his privilege, in the last words, he that doth these things shall never beremooved. The description consisteth wholly of the effects, Of the description in general. whereby the Lord would have a true citizen of the kingdom of heaven to be tried and known, as our Saviour saith; By their fruits you shall know them. But here it may be demanded first, Why doth he not rather describe a sound member of the Church and heir of heaven, by his faith, or by the profession thereof; seeing to faith the kingdom of heaven 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 deceive both themselves and others by a profession of faith: and therefore the holy ghost will have every man's faith to be tried and known by the fruits thereof. And howsoever eternal life be promised to faith, and eternal damnation be threatened against infidelity, yet the sentence of salvation and condemnation shall be pronounced according to works, as the evidence of both. Secondly, it may be demanded, Why among all the fruits of faith (which are almost innumerable) he maketh choice of those duties which we owe to our brother: especially considering that the duties which we owe immediately to God, are more principal, wherein also consisteth our religion and piety towards God. As for example, the true invocation of the name of God, the sincere profession of the faith, the saving hearing of the word, etc. Answ. We are to consider, that this question is propounded of such as living in the visible Church, would seem to be religious, making a profession of the faith, hearing the word of God, and calling upon his name, viz. which of them (because all are not religious which would seem to be so) are indeed sound members of the Church, and heirs of heaven. For of those which are openly profane, and do not so much as make a semblance of religion, there is no question to be made: For without question there is no place for such in the kingdom of heaven. Now that we may rightly discern of those which profess religion, who among them are sound, who unsound; the marks and tokens are not to be taken from the outward duties of God's worship, as prayer, hearing of the word, receiving of the sacraments, and much less the observation of human traditions (for all these things hypocrites also are accustomed to do;) but from the duties of charity and righteousness, which we owe to our brethren: For the touchstone of piety and true religion towards God, is charity towards our brother. 1. john. 3. 10. Herein (saith john) are the children of God known, and the children of the devil: whosoever doth not righteousness, is not of God, neither he that loveth not his brother. The●e is no man almost in the Church who will not affirm that he believeth in Christ, that he loveth God, that he is the disciple of Christ: How then shall he be tried? Gal. 5. 6. True faith worketh by love, and is to be manifested by works, jam. 2. 18. & 26 without which it is to be judged dead. The true love of God must show itself in the love of our brother. 1. john ●. 20. For if any man shall say, that he loveth God, and hateth his brother, he is a liar. The true disciple of Christ is known by brotherly love. Hereby (saith our Saviour) shall all men know you to be my disciples, john 13. 35. if you love one another. Now in the love of our neighbour, all the duties of the second Table are summarily comprised. Rom. 13. 9 Let no man therefore so deceive himself, as to think, that he is truly religious towards God, if he live unjustly or uncharitably among his neighbours. For our religion towards God is to be esteemed according to those fruits which appear in our calling and conversation with men. For hereby according to the Scriptures, is all our religion and piety towards God to be examined and tried. And for this cause, in describing a citizen of heaven, he reckoneth up those duties which are to be exercised towards our brother, that by them as it were certain cognisances, the true servant of God may be discerned from the slave of the Devil. And so elsewhere in the Scriptures the like questions receive not unlike answers. Psal. 24. 3. 4. 6. As Psal. 24. 3. 4. 6. Esay 33. 14. 15. 16. Esay 33. 14. 15. 16. Hitherto I have spoken of the description in general, The parts of the description. now we are to descend to the several parts and branches thereof: of them, some are general, others more special. I call those general, which summarily comprise all the duties of a good man, in the 2. verse, namely, that he be upright in heart, just in his deeds, and true in his words. The more special are contained in the rest of the Psalm, whereby the child of God is described, partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of denial, that he slandereth not, that he doth not evil unto his neighbour, that he receiveth not an ill report against him, that he breaketh not his oath, that he putteth not to usury, that he receiveth no rewards; partly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he contemneth the wicked and honoureth the godly. And these specials may be understood as branches of the general: For he that is upright is not partial, but behaveth himself towards men as they behave themselves towards God, honouring those that honour God, and despising those that contemn the Lord. He that is just, is not injurious to his neighbour, neither is he an usurer or briber. He that loveth the truth, he is true in his oath and promises, he detesteth slandering both in himself and others, having neither a tongue to utter, nor an ear to hear slanders. Or you may conceive thus, that a citizen of heaven is here described by ten notes, whereof four is affirmative, signifying the virtues wherewith he is endued; and six are negative, signifying those special vices which he is careful to avoid. Of these notes we are to speak in order. The first whereof is Integrity or uprightness, in these words: He that walketh uprightly. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To walk, in the Hebrew phrase, signifieth either generally, to live, to order a man's life: or more specially, to live, or to walk in a calling, or else to profess religion. Hereupon in the Scriptures our life or course of living, our vocation, our religion, is called a way. But the general signification which comprehendeth the other, best fitteth this place. This word therefore the holy Ghost doth use to teach us, that this life of ours is a way, and that we are wayfaring men, Psal. 119. 1. whom it behoveth to be upright in our way, as the Psalmist elsewhere speaketh. Now, if we be travelers or wayfaring men, we are to be careful 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 journeys end. And therefore as Christ himself exhorteth enter, Mat. 7. 13. yea, strive to enter at the narrow gate: Luke 13. 24. for wide is the gate, and broad is the way which leadeth unto destruction, and many there be which go in thereat, because straight is the gate, and narrow is the way that leadeth unto life, and few there be that find it. This way is the true religion of Christ, which in the Scriptures is called the way, Act. 9 2. the way of life, the way of peace, the way of salvation: Psal. 16. 11. teaching two things especially, repentance towards God, Luke 1. 79. and faith in our Lord jesus Christ. Act. 16. 17. For by faith we come unto Christ, who is the way, Act. 20. 21. 24. 14. 15. 16. the truth, and the life, and by repentance we bring forth the fruits of faith, john 6. 35. namely, good works, which God hath prepared for us that we should walk in them, john 14. 6. This as I say is the way, Eph. 2. 10. let us walk therein. Esay 30. 21. 2. The next thing whereof we must be careful, is, that being set in the right way we go forward therein, proceeding from faith to faith, and from a less measure of grace unto a greater, till at length we come to a perfect or grown stature in Christ. For neither must we stand still in this way, neither must we go back: for if we do so, how shall we come to our journey's end? The Apostle Paul although he had proceeded very far in this way, he thought it not his duty to surcease, but the nearer he came to his mark, Phil. 3. 14. 15. the more he striveth towards it▪ forgetting those things which ●e behind. And thereupon inferreth, whosoever therefore are perfect or grown men, let them be of this mind. Must those that are perfect be of this mind? how much more behoveth it us, who are but of small growth in comparison, to give all diligence that we may increase and grow up in grace, that as the Apostle exhorteth, ●. Thes. 4. 1. we may abound more? For not to go forward in this way, is (as one faith) to go backward: even as a boat which is carried against a swift stream, either it is rowed forward, or else it runneth backward. We must take heed therefore le●t we be non-proficients, and let us fear lest when we cease to be better, we begin to be worse. The third thing is, that we be upright in the way, neither treading awry by secret dissembling, nor halting downright, betwixt God and Mammon, betwixt Christ and Antichrist: 1. King. 18. 21. As the Israelites in Achabs' time halted between God and Baal, and those counterfeit Christians, Phil. 3. 18. 19 of whom Paul complaineth Phil. 3. there be many, saith he, which walk, that is, maketh a profession of Religion, of whom I have told you heretofore, and now I tell you weeping, that they are enemies to the Cross 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 speak more at large, forasmuch as it is here set down as the first and principal mark of a true Christian. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is usually translated perfect, not that it signifieth such an one as is altogether free from sin, or is endued with righteousness, for so this note would agree to no man living: Prou. 20. 9 For, who can say that his heart is clean? yea if we say that we have no sin, 1. john 1. 8. saith john the beloved of Christ, we deceive ourselves, and there is no truth in us: for, in many things we offend all, jam. 3. 2. and there is not a righteous man upon earth, which doth good and sinneth not. Eccles. 7. 22. But it signifieth him who in the desire and purpose of his heart is free from hypocrisy, dissimulation and guile, whom we call Upright. For N●ah, jacob, job, David, Ezechias and others▪ are said in the Scriptures to have been perfect, that is, upright men who all notwithstanding had their faults. 2. Chron. 15. 17. Yea, Asa is said 2. Chron. 15. to have had a perfect or upright heart all the days of his life, Chap. 16. and yet in the next Chapter there are recorded three sins of his together, that he rested upon the King of Syria, that he committed the Prophet to prison, that in his sickness he trusted in the Physicians more than in God. The perfection therefore which is signified in this word, is not so much to be measured by the goodness of the outward act or work, but by the unfeigned will, sincere desire, and upright endeavour, aspiring towards perfection. For the Lord accepting the will for the deed, esteemeth of the sincere: will, and unfeigned endeavour, for perfect obedience in his children; insomuch that uprightness every where in the old Testament goeth under the name of perfection; and those things which are done with an upright and entire heart, are said to be done with the whole heart, and with a perfect heart. Thamim therefore we may rightly interpret upright, that is, void of dissumulation; and it may be two ways considered, as it is referred to God, and so it signifieth sincere, or void of hypocrisy: as it is referred towards men, and so it signifieth simple, or void of guile. So that he in this place is said to be upright, who is void of hypocrisy towards God, and free from guile towards men. And first we are to speak of uprightness in respect of God, in handling whereof I purpose to observe this order. First, to show 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 ourselves whether this note agreeth unto us or not. And fourthly, if we do find our defectiveness therein, either in whole or in part, we are by certain forcible arguments to be stirred up to embrace it. And lastly, we are to show the means whereby to obtain it. 1. What uprightness is towards God, What uprightness is. it may be gathered by those phrases of speech whereby it is expressed in the Scriptures. For first, to be upright, it is to walk with God, or before God, (as the Lord saith to Abraham, Gen. 17. 1. Walk before me and be upright) that is, so to lead our lives as in the sight and presence of God, who seeth the hearts, and searcheth the reins of men: when as the Scripture therefore saith of Enoch, Noah, Abraham, Isaac, and others, that they walked before God, it signifieth that they walked, that is, lived uprightly, as in the presence and sight of God, admitting him to be the witness and judge of all their actions and dealings: thus were Zachary and Elizabeth said to be righteous before God, Luke 1. 6. that is, upright persons. And in this sense upright actions are said in the Scriptures to be done before the lord Luke 1. 73. 74. In the song of Zacharie we are said to be redeemed from the hand of our spiritual enemies, to this end, that we s●ould worship the Lord in holiness and righteousness before him, that is, not as in the sight of men, who see but the outward shows, but as in the sight and presence of God, who seeth and respecteth the heart. 2. Cor. 12. 19 Thus are we with the Apostle to speak, as before God in Christ: 2. Cor. 2. 17. thus are we to preach, as before God: thus are we to hear, Act. 10. 33. as before God, with Cornelius. 2. Again, Gal. 2. 14. to be upright, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to walk with a rightfoot, neither covertly treading awry with Peter, Gal. 2. 1. Kin. 18. 21. nor openly halting, with the Israelits, 1. King. 18. 3. It is also (as I said) to be void of hypocrisy and doubling, not to have an heart and an heart, or to be double minded, but to be single hearted. Thus those things which be upright, are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfeigned, and to be performed not with an heart & an heart, or with a heart divided or parted, but with an entire or whole heart. After this manner, the holy ghost speaking of the Zebulonits'. 1. Chron. 12. 33. 1. Chron. 12. 33. that they came to David, nor with an heart and an heart, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vers. 38. doth afterwards expound himself, when speaking of all the Tribes, he saith, they came to David with an upright heart. On the other side, hypocrites and dissemblers, they speak (as the Psalmist saith) with an heart and an heart, Psal. 12. 2. and are therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 1. 8. double minded men. 4. Lastly, this virtue of Uprightness is commended unto us under other names, viz. sincerity, and truth: Sincerity being opposed to mixture, and truth to falsehood, both which hypocrisy is. Sincere is that which is without mixture, Sincerum quasi sine cera. as clarified honey is sine cera, without wax, or as bread without leaven. For which cause, the virtue of sincerity is commended unto us under the type of the unleavened bread, 1. Cor. 5. 8. with which the feast of the Passeover was to be celebrated. As chose, hypocrisy is signified by leaven, Luke 12. 1. and is called the leaven of the pharisees. There were other types also of the law, wherein the mixture of hypocrisy & doubling was condemned, and chose sincerity commanded unto us. As for example, when the Lord forbade the Israelits to plant their vineyards with diverse sorts, Deut. 22. 9, 10, 11. or to sow their fields with diverse kinds of seed, or to plow with an ox and ass together, Leuit. 19 19 or to wear garments of linsey wolsey. But it is also called Truth, as 1. Cor. 5. 8. 1. Cor. 5. 8. for this is the truth which the Lord requireth in the inward parts. Psal. 51. 6. Psal. 51. 6. and wherein he is to be worshipped, john. 4. 24. and called upon. He is therefore said to walk uprightly, Psal. 145. 18. who behaving himself as in the sight and presence of God, walketh with a right foot without hypocrisy or dissimulation, in sincertie and truth. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now that uprightness is a proper note to the citizens of heaven, it may easily appear by the reciprocal conversion which is betwixt them. For if all the citizens of heaven be upright, and all that be upright are citizens of heaven, than is it manifest, that uprightness agreeth to all that be the sons and heirs of God, and to them alone. First then, that all which be heirs of the kingdom of heaven, are upright, it is evident. For those that are not upright, have none inheritance in heaven. 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. Act. 8. 21. For hypocrites (as all be that are not upright, for not to be upright, is to be an hypocrite, and not to be an hypocrite, is to be upright) neither shall they sojourn to the end in God's Tabernacle, neither shall they rest in the mountain of God's holiness, but contrary to the privilege of the upright in the last verse, they shall beremooved both by defection, whereby they separate themselves from God in this life; and by exclusion, whereby they shall be separated from God in the life to come. As touching the former, as constancy and perseverance is an unseparable companion of uprightness, so hypocrisy is accompanied with inconstancy, and is commonly punished with defection. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jam 1. 8 The double minded man is inconstant in all his ways. 1. john 2. 19 And the Apostle john doth teach us, that those which be in the Church, but are not of it (that is to say, hypocrites) are permitted by the just judgement of God to fall away, that their hypocrisy may be detected. And to the same purpose, Bildad the Shuhite, job. 8. 11, 12, 13 Can arush (saith he) grow without mire, or can the grass grow without water? Though it should be green, and not plucked up, yet shall it wither before any other herb. So are the paths of all that forget God, and the expectation of the hypocrite doth perish. job. 27. 8. And as touching the life to come, job showeth that the hypocrite hath no hope, when God doth take away his soul. For all their reward they receive in this life: Mat. 6. 2. 5. as our Saviour Christ saith, Verily Isay unto you, they have their reward. They are therefore in no expectation of reward, job. 13. 16. for the hypocrite shall not come into the presence of God, but are or may be in certain expectation of punishment. For our Saviour Christ, when he would signify, that the wicked servant shall certainly be condemned, he saith, That he shall have his portion with the hypocrites, Mat. 24. 51. where shall be weeping and gnashing of teeth. Those therefore that be heirs of the kingdom of heaven, they be not hypocrites and dissemblers, but such as are upright. Which must teach us, as we desire to persevere in the faith to the end, and to attain to the end of our faith, which is the salvation of our souls; so to humble ourselves, Mic. 6. 8. to walk with our God, in sincerity and uprightness of heart. Now that all those also which be upright, are citizens of heaven, it may evidently be proved out of the Scriptures. Psal. 84. 11. For as the Psalmist saith, the Lord will give grace and glory (grace in this life, and glory in the life to come) and no good thing will ●ee withhold from them that walk uprightly. Grace he giveth them with perseverance, for the upright man buildeth upon the rock, Mat 7. and therefore no temptations shall utterly overcome him. He is not only in the Church, but also of it, and therefore certainly shall remain in the communion of the Church: 1. john. 2. ●9. and whosoever continueth to the end, Mat. 24. he shall be saved. Again, doth the holy ghost call any blessed, that are not heirs of the kingdom of heaven? But the upright are by the testimony of the holy ghost happy and blessed. Blessed are those that are upright in their way. Psal. 119. 1. Blessed are those in whose heart there is no guile, that is, hypocrisy. Psal. 32. 2. And to this purpose belongeth that testimony of Solomon, Pro. 20. 7. as Tremellius readeth, the just man that walketh in his uprightness, is blessed, & blessed are his children after him. And yet the holy ghost is more plain in testifying this truth. Pro. 28. 18. Prou. 28. 18. He that walketh uprightly, shall be saved. Psal. 140. 13. Psal. 140. 13. The upright shall dwell in thy presence. Mat. 5. 8. But most plain, Mat. 5. 8. Blessed are the pure in heart (for so he calleth the upright) for they shall see God, they shall have the vision of God, and enjoy his glorious presence, in the fruition whereof consisteth our eternal happiness. And therefore most fitly, not only in this place, but elsewhere also in the Scriptures, is Uprightness made the note and cognisance of the sons and heirs of God. Deut. 32. 15 & 33. 5. 26. For this cause Israel is called jeschurun to signify, Esay. 44. 2. that whosoever is a true Israelite, is upright. jacob himself is commended for this virtue. And of those that are pure in heart, Gen. 25. 27. it is said Psal. 24, This is jacob. Psal. 24. 4. 6. So Psal. Psal. 73. 1. 73, 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 Saviour Christ speaking of Nathaniel, john 1. 48. Behold (saith he) a true Israelite in whom there is no guile. For as the Apostle saith, Rom. 2. 28▪ 29. he is not a jew which is one outward, but he is a jew, which is one within, that is to say, the upright. 3. Seeing then as we have heard, all that are upright are citizens of heaven, and chose, all that be citizens of heaven be upright; it behoveth us diligently to try and examine ourselves, whether this note doth belong unto us or not. For unless we be upright, we shall not rest in God's holy mountain; but must look to have our portion with hypocrites, where is weeping and gnashing of teeth. Mat. 24. 51. To this purpose I will set down certain signs and tokens, whereby the upright and the hypocrites may be discerned. 1. And first, the study and endeavour of the upright is to approve himself to God, to walk before him, 1. Thess. 2. 4. to discharge a good conscience: 1. Cor. 4. 3. the testimony whereof he greatly esteemeth and preferreth it to the judgements of men concerning himself. On the other side, the hypocrites care is to approve himself to men, neglecting the testimony of his own conscience: and therefore those good things which he doth, he doth to be seen of men; and the evil which he omitteth, he leaveth undone, lest he should be seen of men: for if men be not acquainted with his doings, he neither careth to do good, nor feareth to do evil. 2. It is the property of upright men to yield simple and absolute obedience to the word of God, denying themselves, their own affections and reason; but to obey human precepts, so far forth as they are not repugnant to the law of God. But it is the fashion of hypocrites to obey the commandments of God, so further than themselves think good, as appeareth in the example of Saul: 1. Sam. 15. and more strictly to observe the traditions of men, Mat. 15. 6. than the commandments of God. 3. A third sign of an uprightman is, so to contemn the world, and to be waned from worldly desires, as that he preferreth the keeping of a good conscience, before the obtaining of any worldly desires: knowing, that it will not profit a man to gain the whole world, Mar. 8. 36. and to lose his own soul. 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 hypocrites guise is to seem religious, and to be a wordling; to profess religion, and to mind earthly things; to divide himself betwixt God and Mammon, Phil. 3. 19 to give to God the outward show, to the world, Mat. 6. 24. his heart: not first and principally to seek the kingdom of God & his righteousness, but to profess religion in a secondary respect, so far forth as it jumpeth with the fruition of his worldly desires, and consequently to prefer the gain of the world before the keeping of a good conscience, and to be ready to sin, that he may obtain any worldly desire. 4. The property of an upright man is to hate sin as well in himself as in others, and to be exercised in judging himself. But the manner of hypocrites is, to hate sin in others, but not in themselves; to be busy in prying into other men's behaviour, and to neglect their own; to be quicksighted to discern, and very censorious to judge the offences of their brethren, but have neither eyes to see, nor consciences to condemn their own sins: and as our Saviour Christ saith of such hypocrites, Mat. 7. 3. 4. to see a mote in their brother's eye, and not to discern a beam in their own. 5. The upright man repenteth of all sin, having an unfeigned purpose and resolution to abstain from all sin, and not to retain any one, howsoever beside and contrary to his purpose he may fail in some particulars. But the hypocrite, howsoever he may be brought to abstain from diverse sins whereunto he is not so much addicted, yet he will be sure to cherish and retain some sin or sins that are more dear unto him, from which he will by no means be reclaimed. Example in Mar. 6. 20. Herod, who reverenced john Baptist, and when he heard him, did many things which john advised him unto, and heard him gladly: but do john what he could, he would not forego Herodias his brother's wife. 6. It is the property of the upright, to love and reverence the good and godly for their godliness sake, and to contemn and despise the wicked, though mighty in the world, because of their wickedness: as it followeth Vers. 4, For the world doth love her own, and hateth those which belong to Christ. Psal. 15. 4. But hereby we know that we are translated from death to life, john 15. 19 because we love the brethren. But it is the manner of hypocrites to stomach the godly, 1. john. 3. 14. to envy them which are better than they, and not to brook them that be had in better estimation than themselves. And thus were the pharisees affected to Christ. 7. It is the property of the upright to prefer the greater & weightier duties before the less, the substance before circumstances, the works either of piety or mercy before ceremonies. But it hath always been the hypocrites guise to neglect the greater duties, and to affect the observation of the less, to prefer circumstances before the substance, and ceremonies before the works either of piety or charity, Luke 13. 15. to place the height of their religion, either in observing or urging ceremonies, or chose, in refusing them, and inveighing against them, to strain out gnats, and to swallow camels, Mat. 12. 2. 7. to tithe mint and cummin, Mat. 23. 23, 24. and to neglect the weightier duties of the law, judgement, mercy, and faith. Consider to this purpose two examples of the pharisees and Priests. When judas brought them back the money which they gave him to betray Christ, they would not put in into the treasury, because it was the price of blood: Mat. 27. 6. but the precious blood of Christ himself they were not afraid to spill, and to draw the guilt thereof upon their consciences. They were not afraid to be defiled by giving Christ the immaculate lamb of God through envy unto death, john 18. 28. but they were at the same time afraid to go into the common hall lest they should be defiled. 8. Another note of an upright man, is Humility. For when a man is endued therewith, it is a plain sign, that he hath Mic. 6. 8. humbled himself to walk with his God. As chose, pride is the companion of hypocrisy, as the Prophet Habacuc saith, Hab. 2. 4 Behold, he that lifteth up himself, his soul is not upright in him. For he that walketh with God (as the upright man doth) cannot lightly be lifted up with pride. Indeed whiles we look upon the earth, and behold other men whom we conceive to be any way our inferiors, we may perhaps take some occasion to be lifted up in a conceit of our own excellency: but he that hath God before his eyes, and setteth himself always in his presence, he will be ready with Abraham (although an excellent Patriarch) standing before the Lord, Gen. 18. 27. to confess his own vileness; with Esay that eloquent and zealous Prophet, Esay. 6. 5. to cry out, That he is a man of polluted lips; job. 42. 5. 6. with job the pattern of patience, when he seeth God, to abhor himself, and to repent in dust and ashes; with Peter being in the presence of Christ, Luke 5. 8. whom he perceived to be God, to acknowledge himself a sinful man. 9 Again, the upright man being endued with a good conscience, is confident in good causes, and courageous in time of peril, Pro. 10. 9 as Solomon saith: He that walketh uprightly, walketh boldly. Pro. 28. 1. And again, The righteous are bold as a Lion: but the hypocrite chose, by reason of his bad conscience is overtaken with fear, Esay. 33. 14. as the Prophet Esay speaketh, Pro. 28. 1. and such do fly when none pursueth. 10. It is the privilege of an upright man to be constant in good things, and to persevere to the end, keeping also a continued course of piety: for the upright man is he which hath built upon the rock, Mat. 7. 24. and therefore cannot utterly be overthrown by any blasts or tempests of temptations: Luke 8. 15. it is he which receiveth the seed into good ground, and therefore taketh root downward, and bringeth forth fruit upward with patience: he being not only in the church but also of it, shall surely remain in the Communion of the Church; and as the Psalmist here saith, shall never be removed. jam. 1. 8. But chose, the double minded man is unconstant in all his ways: his religion and goodness is as a morning cloud, and as the morning dew it goeth away: Hos. 6. 4. his profession is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for a time, for having received the seed among stones, Luke 8. 13. and wanting root, when the Sun of temptation ariseth, Mat. 13. 21. he fadeth away; having built upon the sand, when the blasts of temptations arise, Mat. 7. 26. his building falleth to the ground. Hereunto we are to refer patience in affliction, as a note of the upright: whereupon affliction is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, jam. 1. 3. the trial of our faith, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 1. 7. those that are found and approved, are known from those which be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unsound. 11. And to conclude, it is the property of the sound and upright, to join together piety towards God, and charietie towards our neighbour, the love of God, and the love of our brother: 1. john 4. 20. for it cannot be, that a man should love the Lord truly, whom he hath not seen, and loveth not his brother whom he hath seen: neither do we love our neighbour aright, unless we love him in and for the lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And therefore no man can love his neighbour as he ought, unless he love the Lord much more. The love of God therefore, or piety, if it be sound, will show itself in the love of our brother, or in the duties of righteousness; and the love of our brother, or righteousness, if it be sincere, must be derived from the fountain of piety. chose, it is the hypocrites guise to sever these two, which the holy ghost hath joined together, holiness and righteousness, the obedience of the first and second Table of the law. For there are many as glorious professors among us, as the pharisees were among the jews, who making profession of religion and piety towards God, do altogether neglect the duties of charity and righteousness towards men. And again, many there are among us as famous for civil virtues, as Aristides or Socrates among the heathen, who resting in a civil conversation and outward honesty among men, are void of all religion and of the fear of God. Both sorts are hypocrites, the righteousness of the former not exceeding the righteousness of the pharisees, who notwithstanding their glorious profession were notorious hypocrites: the righteousness of the latter professing themselves to be Christians, not exceeding the righteousness of the heathen, who knew not God. Now I come to the fourth point, namely, to consider by what arguments we may be stirred up to embrace this virtue, if we want it, or to continue and increase therein, if we have it. The arguments may be reduced to three heads, the excellency, the profit, the necessity of uprightness. The excellency of it is so great, that the Lord accepteth of the upright endeavour of his children, as perfect performance; insomuch that uprightness (as I have said) goeth in the Scripture under the name of perfection. Neither are we otherwise to understand the duties, which in the word of God are said to be done with the whole heart, but that they are performed with an entire or upright heart. Therefore those that are upright, though they be subject to many infirmities, Luke 1. 6. yet they are esteemed as just, and that before the Lord, the Lord accepting in his upright servants, the will, for the deed. Again, whereas Christ the bridegroom is said to be delighted with the beauty of his spouse, Psal. 45. 12. this may not be understood of the outward appearance, Cant. 1. 5. 6. for so she is something black and brown, by reason of affliction, and the cause thereof which is sin; but of the inward beauty, in respect whereof she is said to be all glorious and beautiful within, Psal 45. 13. which is that uprightness or truth in the inward parts, Psal. 51. 6. wherewith the Lord is delighted. For this we are also to add, that uprightness is that wherewith the Lord is especially delighted: insomuch that to be upright, and to please God, in the Scriptures do signify the same thing: for whereas it is said of E●och Gen. 5. Gen. 5. 22. 24. that he walked before God, Heb. 11. 20. that is, that he lived uprightly; it is by the Apostle thus expounded, That he was said to have pleased God. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Hebrew word which signifieth to be right or upright, doth signify also to please, that we may know that he which is right before God, doth please him. As it is said in the proverbs, Prou. 11. 20. They which are perverse in heart are an abomination unto the Lord, but such as are upright in their way are his delight. Now this must needs be an excellent virtue that goeth under the name of perfection, which the Lord esteemeth as the inward beauty of his spouse, which is not only pleasing unto God, but as it were the pleasing of him. But let us come to the profit, by which consideration most are led, Psal. 4. 6. as it is said Psal. 4. There be many that say, who will show us any good, that is profit. The profit of uprightness may be showed first in general, that God is good and gracious to them that are upright. As the Psalmist after many conflicts, Psal. 73. 1. at length resolveth, Psa. 73. 1. But yet God is good to Israel, to those that are pure in heart. And this goodness he manifesteth by doing good to them, and causing all things to work together for their good, according to the prayer of David Psal. 125. Psal. 125. 4. 5. Do good O Lord to those that are good and upright in heart, but those that turn aside by their crooked ways, them shall the Lord send away with the workers of iniquity. Neither is the goodness of God sparing towards them: For he is a Sun, that is, Psal. 84. 11. an author and giver of all comfortable blessings, and a shield, that is, a protector of them from all evil, He giveth grace, and glory, and no good thing doth he withhold from those that walk uprightly. More specially the benefits wherewith the Lord doth crown the upright, are either temporal, or spiritual: For as salomon saith Prou. 2. Prou. 2. 7. The Lord hath laid up for the upright, substance, that is, Prou. 2. 21. whatsoever is truly good, and verse 21. The righteous shall inhabit the land, and the upright men shall remain in it. And as the Lord bestoweth good things upon the upright, so he preserueththem from evil, and is therefore said to be ● shield to them that walk uprightly: Prou. 2. 7. or as David saith, Psal. 7. 10. My shield is in God who giveth salvation, or preserveth the upright in heart, according to the saying of the Prophet Hanani, 2. Chro. 16. 9 The eyes of the Lord, saith he, behold all the earth, to show himself strong with them that have a perfect, that is, an upright heart towards him. The spiritual blessings which God bestoweth on the upright, are as the Psalmist speaketh, Grace & Glory: Psal. 84. 11. Grace in this life, Glory in the life to come. The graces which God bestoweth on the upright, are many: for sanctifying graces are so linked together, as it were in a golden chain, that where some be in truth (as they are in the upright) all are in some measure. Among many others, these spiritual blessings accompany uprightness, Comfort in affliction, and joy in the holy Ghost; Gen. 22. 18. and (which before I spoke of) Confidence or spiritual security in worshipping the Lord without fear, Luk. 1. 73. 74. 75. (which is the blessedness promised to the faithful in all nations, in Abraham's seed, according to the exposition of Zacharias, Luk. 1.) and also Constancy and Perseverance. As touching the former before not touched: Forasmuch as the upright (building, not upon the sand, but upon the rock) have laid a good foundation against the day of trial, therefore when as they are afflicted, they faint not, neither are overmuch discouraged, but with David in his greatest distress, do comfort themselves in the Lord their God, 1. Sam. 30. 6. And being assured that the Lord will cause all things, Rom. 8. 28. even their afflictions, to work to their good, job. 13. 15. they resolve with job to put their trust in him, though he kill them. But the upright have not only comfort, but joy also in the holy Ghost. Eccles. 2. 26. For God doth give to him that is good in his sight, (that is, to the upright) wisdom, and knowledge, and joy. Prou. 15. 15. For the upright have a good conscience, and a good conscience is a continual feast: For this is our rejoicing (saith the Apostle) the testimony of our conscience, 2. Cor. 1. 12. that we have had our conversation in simplicity and godly pureness. And this was Ezechias his stay when he had received the sentence of death, and which he used as an argument unto the Lord, to obtain the lengthening of his life, and prevailed, Lord, saith he, 2. King. 20. 3. I beseech thee remember how I have walked before thee in truth, and with an upright heart, and have done that which is good in thy sight. For howsoever the upright are sometimes under the cross: Psal. 97. 11. yet there is light sown for the righteous, and joy for the upright in heart, which in due time will sprout forth: yea, Rom. 5. 3. 4. 5 in the mids of their affliction they do rejoice, knowing that tribulation bringeth forth patience, and patience experience, and experience hope, and hope maketh not ashamed. Psal. 16. 8. And seeing the upright do with David, set the Lord always before their eyes, for he is at their right hand, therefore they must say with him, I shall not be removed, wherefore my heart is glad, and my tongue rejoiceth, my flesh also doth rest in hope. With these and such like blessings the Lord doth reward the upright in this life: for after this life eternal salvation abideth them. He that walketh uprightly, Pro. 28. 18. saith Solomon, shall be saved, but he that is perverse, or walketh perversely, in two ways (as double minded men do) he shall 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 uprightly shall dwell in the holy mountain of God. Finally to conclude all blessings under one blessedness itself is promised to the upright: Blessed are those which are upright in their way. Psal. 119. 1. Blessed are the pure in heart, Mat. 5. 8. for they shall see God. And this blessedness doth not only belong to themselves, but it redoundeth also to their posterity. Pro. 20. 7. Blessed is the just man that walketh in his uprightness, Psal. 112. 2. and blessed are his children after him. And again, The generation of the upright shall be blessed. But it may be you expect examples, Plato. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. which one calleth the hostages of our speech, whereby that may appear in particular experience, which the Lord hath confirmed in general promise. Let Noah therefore be an example, whom the Lord because of his uprightness, Gen. 7. 1. preserved in the universal deluge. And likewise upright Abraham, Gen. 15. 1. to whom the Lord was a shield, and an exceeding great reward. David professeth, that for as much as he was upright before God, Psal. 18. 23▪ 24. the Lord therefore rewarded him according to his righteousness, and the pureness of his hands in his sight. And the same is confessed by Salolon his son, 1. King. 3. 6. Thou hast (saith he unto the Lord) showed unto thy servant Dau●d my father great mercy, when he walked before thee in truth, and in righteousness, and in uprightness of heart with thee. 2. King. 20. 3. 5. Of Ezechias you heard before. But omitting other examples, let us call to mind the example of Enoch, by which being the first in this kind, we may best conceive what account the Lord maketh of Integrity. Gen. 5. 24. For when as he walked before God uprightly, Heb. 11. 5. the Lord did therefore translate him out of this valley of tears, that he should not see death, and assumed him into heaven, where he might enjoy immortal glory. But if neither the golden reason of excellency can move us, nor the silver reason of profit allure us; then must the iron reason of necessity enforce us to Integrity and uprightness of heart. For first, such is the necessity thereof, that without Integrity the best graces we seem to have are counterfeit, and therefore but glorious sins, the best worship we can perform is but hypocrisy, and therefore abominable in God's sight. For uprightness is the soundness of all graces and virtues, as also of all religion and worship of God, without which they are unsound and nothing worth. And first, as touching graces, if they be not joined with uprightness of heart, they are sins under the masks or vizards of virtue; yea, as it may seem double sins: for as Augustine saith, Simulata aequitas est duplex iniquitas; quia & iniquitas est, & simulatio: Feigned equity is double iniquity; both because it is iniquity, and because it is ●aining. 1. Tim. 1. 5. Wherefore in the Scriptures it is required that our faith should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfeigned, 2. Tim. 1. 5. that is, Act. 15. 9 such a faith as inwardly purifieth the heart, and outwardly worketh by love, Gal. 5. 6. otherwise it is not a true and a lively, jam. 2. but a counterfeit and dead faith. Rom. 12. 9 Likewise our love must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfeigned, 1 Pet. 1. 22. that is, as john saith, we must love not in speech and tongue, ●. john 3. 18. but in deed and truth; Or as Paul speaketh, our love must proceed from a pure heart, a good conscience and ●aith unfeigned. Our wisdom also must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without dissimulation, jam 3. 17. not that mixed or Machiavellian prudence, which politic men in the world so greatly praise, being mixed with hypocrisy and deceit, Mat. 10. 16. but that prudence of serpents tempered with the simplicity of Doves: otherwise it is as james saith, jam. 3. 15. earthly, carnal, and devilish. Lastly, our repentance and conversion unto God must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unfeigned and from our whole heart. For it is not the renting of the garments, Io●l. 2. 12. 13. but of the heart that pleaseth God. Esay. 58. 5. Neither is it the bowing of the head like a Bulrush, but the humiliation, the melting, the contrition of the heart that is acceptable before him. Such as was the repentance of josiah, 2. 2. King. 22. 19 King. 22. not as that of Achab, 1. 1. King. 21. 27. King. 21. nor yet as that of the dissembling Israelites, who made semblance of repentance and turning to God, Psal. 78. 34. 36. 37. but their heart was not upright with him. If therefore without uprightness our faith be dead, our love cold, our wisdom devilish, our repentance counterfeit, then is uprightness no less necessary to salvation, than I say not any one of these graces, but then all. But as those graces which we may seem to have without uprightness are sergeant; so our religion & worship of God without it is hypocrisy. For although it be the common practice of men, not only to content themselves with a profession of religion & piety towards God, neglecting the duties of charity towards men, but also to rest in an outward and bodily worship: notwithstanding it is no true religion before God, jam. 1. 27 which is altogether wanting in the duties of charity, neither is the outward worship without the inward acceptable unto God. Mic. 6. 6. 7. This is notably declared in the Prophecy of Micah, where to the hypocrite demanding wherewith he should come before the Lord, and bow himself before the high God, and making large offers, if outward service would stand for good payment, Shall I come before him, saith he, with burnt offerings, and Calves of a year old? will the Lord he pleased with thousands of Rams, or with ten thousand rivers of oil? shall I give my first borne for my transgression, the fruit of my body for the sin of my soul? Vers. 8. Answer is made, He hath showed thee, o man, what is good, and what the Lord requireth of thee; surely (towards men) to do justly, and to love mercy; and (towards God) to humble thyself to walk with thy God. The reasonable service, Rom. 12. 1. that is, the spiritual worship of God, is that living, holy, and acceptable sacrifice unto God. john 4. 24. For God is a Spirit, and they that worship him, must worship him in spirit and truth. As for bodily exercise, that profiteth little, 1. Tim. 4. 8. yea, if it be severed from the spiritual it hurteth much. Esay 29. 13. Therefore the Prophet denounceth the fearful judgements of God against those, who coming near unto him with their mouth, and honouring him with their lips, do notwithstanding remove their heart far from him. But the truth of this doctrine will more clearly appear, if we shall descend into the particular consideration of the several parts of God's worship. As first of prayer: to the acceptable performance whereof, there is required uprightness, not only in the action itself, but also in the life of him that prayeth. For as touching the action itself, it is not sufficient to move the lips, or to utter a certain number of words as Papists and other hopocrites do; but our prayer, if it shall be acceptable, must also be a prayer of the 1 Col. 3. 16. heart, and of the 2 Eph. 6. 18. spirit, a 3 Psal. 25. 1. lifting up of the soul, a 4 Lam. 3. 41. lifting up of the heart with the hands, a 5 Psal 62. 8. Lam. 2. 19 ●. Sam. 1. 15. pouring forth of the soul before the Lord: and to pray aright, is to pray with our 6 Psal. 111. 1. whole heart, with an 1 Psal. 119. 7. upright heart, out of a 2 2. Tim 2. 22. pure heart, with 3 Psal. 17. 1. lips unfeigned: finally, it is to pray in 4 Psa. 145. 18. truth, that is, in uprightness, and to this upright prayer is the promise of hearing our prayer restrained. Psal. 145. 18. The Lord is near to them that call upon him: What to all? yea, to all (saith the Prophet, of purpose excluding hypocrites) that call upon him in truth. For the Lord in our prayers doth not so much regard our tongue as our heart. As for them which draw near unto the Lord with their lips, and are removed from him in their heart, they abuse the Majesty of God, Hos 7. 13. 14. whiles crying unto him, but not from their hearts, Psal. 78. 36. they lie unto God, and go about to deceive him with their lips, and by their hypocrisy to cast as it were a mist before his eyes. But herein they are greatly deceived: For how soever masking under the vizards of hypocrisy, they may hide themselves from men: yet before God such maskers do as it were dance in a net, for before him all things, Heb. 4. 13. even the secrets of men's hearts are naked and open. Prou. 15. 11. Hell and destruction are before the Lord, how much more the hearts of the sons of men? But as I said, uprightness also is required in the life of him that prayeth. Psal. 66. 18. To which purpose we have a notable testimony of David. Psal. 66. If I regard wickedness in mine heart (saith he) the Lord will not hear me. Esay1. 15. For the Lord heareth not hypocrites: and such as turn away their ear from hearing, Prou. ●8. 9 that is, obeying his law, their prayer is abominable. Let us now come to the ministery of the word, to the preaching and hearing whereof, righteousness is necessarily required. To the preaching of the word, that we may be able to say with the Apostle, 2. Cor. 2. 17. 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 speak in Christ. And again, so we speak, not as they that please men, 1. Thes▪ 2. 4. but God which trieth our hearts: For if we should seek to please men, Gal. 1. 10. we were not the servants of Christ. Now he doth behave himself uprightly in the ministery of the word, 2. Tim. 2. 15. who as the Apostle admonisheth Timothy, doth study and endeavour to show himself approved unto God, a workman that needeth not to be ashamed, dividing the word of truth aright. Who hath the testimony of his own conscience, that he setting aside all sinister respects, doth sincerely and from his heart seek the glory of God in the salvation of the people, and not himself or his own, either profit or praise. Of which Integrity they come very short, who seeking not to profit their hearers, but to please them, endeavour not to approve themselves to God, but to carnal men, neither seek the glory of God, but their own praise, nor the salvation 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, Eccles. 4. 17. Uprightness is required. To which purpose, before they come to the house of God, they ought to look 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 milk of the word, 1. Pet. 2. 1. that they may grow thereby. The purpose and desire of him who cometh to the hearing of God's word, must be to perform therein an holy and upright worship unto God; and with all good conscience and sincerity to use the ministery of the word, as the power of God to our salvation, etc. But they that come to hear the word, either for fashion sake, because we have such a custom, as carnal professors use to do, or because the laws of men require it, as those which among us are popishly affected, or because they would seem to some, that they are religious, or at the least not irreligious, as dissemblers do, or because they would see and be seen, as many proud and vain persons do, or because they would take a nap, as some secure and slothful persons do, or because they would carp and snatch at the preachers words, as malicious persons do, or because they would hear and judge of the gifts of the preacher, and so give their censure of his sermon, as diverse glorious professors use to do, or if they come with the same affection to a sermon, as they go to a stage-play, that is, to be delighted, as those which have itching ears use to do, or if they come into the assembly, as Cato was wont to come to the stage, namely▪ that in show of his dislike he might goeout again, as some conceited and humorous persons use to do, or to pass the time, because they have nothing else to do, as some that live inordinately, either wholly neglecting their calling, or having no honest calling to walk in; all which are practised by hypocrites of diverse sorts, assuredly they are far from that integrity which is required in those that come to hear God's word. When we are come to the ministery of the word, our duty is to take heed how we hear, Luke 8. 18. as our Saviour Christ admonisheth. For our bodily presence will not suffice, unless we behave ourselves uprightly in the hearing of the word. Our first duty therefore is, when we are come into the assembly, to set ourselves in God's presence, that we may say with upright Cornelius, Act. 10. 33. we are here present before God to hear all things that the minister hath in commission to deliver unto us from God: and when the minister speaketh, we are to look higher than to him, remembering that he is an ambassador of God in Christ's stead, 2. Cor. 5. 20. by whom the Lord speaketh unto us: and therefore as he which speaketh must speak as the Oracles of God, 1. Pet. 4. 11. so he which heareth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the word preached, 1. Thess. 2. 13. must hear it not as the word of man, but as it is indeed the word of God. Our next duty is to hear the word with an upright desire to profit by it, and an unfeigned purpose to practise it. Act. 8. 6. In regard of the former, we are diligently to attend to the word, Luke 19 48. and as it were to hang on the preachers mouth, Heb. 2. 1. as being loath to let any thing s●ip from us, Esay 42. 23. but carefully to lay it up in our hearts for our future use, and in a word so to hear, as we desire to be heard: For want of this uprightness they offend, who being present in body, are absent in mind, their ears going on pilgrimage, their minds going a whoring after the vanities of this life, and their heart, as Ezekiel speaketh, Ezec. 33. 31. going after their covetousness; but especially they offend, who when they should listen to the word of God, do give themselves over to sleep. In regard of the latter, our duty is to hear the word of God with an honest and good heart, Luke 8. 15. and therein to retain it; or as Solomon saith to keep it in the mids of our heart, Pro. 4. 21. that there it taking root, may bring forth fruit with patience. As for them, Eze. 33. 31, 32. who with ezechiel's auditors come to hear the word, without any true purpose to perform it; as they show themselves to be hypocrites in deceiving others, jam. 1. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. so they play the sophisters in beguiling themselves. The like may be said of receiving the Sacraments. For what would it avail us, Act. 8. 21. 23. if with Simon Magus we be baptised, and believe with a general faith? For unless our hearts be upright within us before God, we may remain as he did in the gall of bitterness, and bond of iniquity. Or what would it profit us, if after the example of judas Iscariot we be admitted to the Lords table, and could so cunningly carry ourselves, Mat. 26. 22. as every one of the Apostles should be more ready to suspect the mselues than us? for if our heart be not upright within us, but that we give the outward face and show to God, and set our hearts upon the world, halting betwixt God and Mammon, and esteeming gain to be godliness; john 12. 6. we may be thieves, yea devils as he was. john 6. 70. And not to insist any longer in the several parts of God's worship, this may be said of all external worship in general, that so oft as it is severed from the inward & spiritual worship of God, it is hypocritical and detestable in the sight of God. To which purpose the Lord professeth by his Prophet, Esay 66. 3. That he which killeth a bullock, is as if he slew a man: he that sacrificeth a sheep, as if he cut off a dog's neck: he that offereth an oblation, as if he offered swine's blood: he that remembreth incense, as if he blessed an idol. We must therefore beware lest we rest in the performance of outward service, or content ourselves with opere operato, the deed done; which is the rotten pillar of popish superstition. For it is not sufficient to do that which is right, unless we do it with an upright heart. 2. Chro. 25. 2. 14 If with Amaziah we do that which is right, but not with an upright heart, we may fall away as he did. Wherefore that exhortation which the Apostle maketh to men's servants, much more belongeth to us, Col. 3. 23. who are the servants of God, namely, That we should perform our duties towards him from our heart, not in eye-seruices, as men-pleasers, but with simplicity of heart fearing God, and from our hearts obeying the holy will and commandments of God. Rom. 6. 17. Out of all which it appeareth evidently, that without uprightness of heart, neither the graces of the spirit, which we may seem to have, are of any worth; or our worship, of any account with God. But howsoever the most excellent graces without it be glorious sins, and the most glorious worship counterfeit, yet on the other side, where uprightness is, the graces which we have, though as small as a grain of mustard seed, and our worship, though performed in much weakness, is acceptable unto God. The second argument is taken from the authority of God himself, avowing the necessity of uprightness. And hereunto appertaineth first the testimony both of the holy ghost in this place, affirming, That those who are to dwell in God's holy mountain, are such as walk uprightly; as also of our Saviour Christ, Mat. 5. 20. Matth. 5. denying, that we shall ever enter into the kingdom of heaven, unless our righteousness exceed the righteousness of the Scribes and pharisees. The righteousness which the pharisees observed themselves, and taught others to observe, was altogether outward, whereby they abstained from outward and more gross offences, neglecting inward and secret corruptions. Secondly, the commandment of God enjoining uprightness. For this is the especial duty which we are to perform towards God, Mic. 6. 8. viz. that we bumble ourselves to walk with our God. For when the Lord was to establish his covenant with Abraham and his seed, this condition he requireth to be performed on their part, Gen. 17. 1. to walk before him, and to be upright. This is that which David commendeth to Solomon as his last will and testament, 1. Chron. 28. 〈◊〉 Know thou the God of thy father, and serve him with an upright heart and a willing mind, jos. 24. 14. which josua 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. 18. Deut. 18. 13. Thou shalt be upright therefore before the Lord thy God. For seeing the Lord is a spirit, john 4. 23▪ 24. he will therefore be worshipped in spirit and in truth. And as himself is a spirit, so is his law spiritual, restraining not only the hand and tongue, Rome. 7. 14. but also the heart. Now the commandment of God imposeth a necessity, not absolute indeed, but with this condition, If we will avoid his curse. Thirdly, the same is proved by the oath of God, Luke 1. 73. 75. which he swore unto our father Abraham, that he would give us, who are the sons of Abraham, and heirs of promise, that being delivered out of the hands of our enemies, we should worship him without fear in holiness and righteousness before him. For as the commandment of God imposeth the necessity of duty, so the oath of the Lord imposeth a necessity of certainty, or as the schoolmen speak, of infallibility. And therefore if we do not walk uprightly, worshipping the Lord, as before him, it is as certain as the oath of the Lord is true, that we can have no assurance that we are redeemed by Christ out of the world, to reign with him in his holy mountain. The third and last argument, enforcing the necessity of uprightness, may be this: For either we must be upright, or hypocrites. There is no third: for not to be upright, is to be an hypocrite, and not to be an hypocrite, is to be upright. But we may in no case be hypocrites. For hypocrisy is a sin most odious unto God, most foolish in itself, most pernicious to them that are infected therewith. It is most odious unto God: for as the upright are the Lords delight, Pro. 11. 20. so the hypocrite is an abomination unto him. Luke. 16. 15. For that which is highly esteemed among men, is abomination in the sight of God. And not without cause: For all hypocrisy and doubling is a double if not a triple sin: for counterfeit piety is double impiety, both because it is impiety, and because it is counterfeit. And as hypocrisy is a counterfeiting, it containeth also two sins opposed to simplicity and truth; both which are comprised in integrity, viz. falsehood opposed unto truth, as it is mendacium facti, and deceit or guile opposed unto simplicity, as duplicity or doubling. The hypocrite in respect of his falsehood and disguising, in the Greek 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 hypocrites, who lead their life as it were upon a stage, cloaking sin under the show of virtue, having some ●orme or vizard of piety, but denying the power of it, 2. Tim. 3. 5. Qui in superficie boni sunt, sed in alto mali, as Augustine speaketh, who seem to honour God with their lips, Mat. ●5. 8. but remove their heart far from him; who desiring to seem good, but not to be so, and not to seem evil, Mat. 23. 25. but to be so; make clean the outside of the cup, and of the platter, but within they are full of bribery and excess: Mat. 23. 27. and are therefore compared by our Saviour Christ to painted sepulchres, which appear beautiful outward, but are within full of dead men's bones and all filthiness. And as the fruit which groweth near to Mare mortuum, when it is ripe maketh a fair show, but within is full of cinders or ashes, as some write: Mat. 23. 28. so these men outwardly appear righteous unto men, but within they are full of hypocrisy and iniquity. But as in the disguising of hypocrites there is falsehood, so in their doubling there is guile, whereby they endeavouring to deceive both God and man, do in the end beguile themselves. And therefore not unworthily is hypocrisy in the Scriptures termed guile. Psal. 32. 2. And first, they foolishly go about to deceive God, john 1. 47. the searcher of the heart, when they hope by a counterfeit semblance of religion to blear his eyes, and by vain shows to please him, whiles they securely abound with more hidden and secret sins: which seemeth to have been the hypocrisy of the Israelits, reproved by the Prophet Esay, chap. 58. Esay 58. 2. After this manner do they offend: first, when they pray with feigned lips, pretending such things in their prayer, as they do not intend, ask such things with their lips, as they do not desire with their heart, promising such things as they mean not to perform, and bearing the Lord in hand with the Pharisee, Luke 18. 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, go about to deceive the Lord with their mouth, Psal. 78. 36. 37. and with their tongue they lie unto him. Secondly, when as they either commit secret sins, that God may not see them; or having sinned, do seek to conceal their sins from God, that he may not know them: for such is the folly of hypocrites, that because they when they hide themselves, see not God, they imagine that God seeth not them; like to the silly woodcock, 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 lewd and dissolute, they will seek to pacify God with some outward observations, and those perhaps devised by themselves: And this is the ordinary practice of Papists, who when they have fearfully sinned against God, Esay 1. 11. etc. they will make him a plaster of their own satisfactions. But the most usual practice of hypocrites is to deceive men, to whom they desire especially by outward shows to approve themselves, pretending a profession of religion both to their worldly and their wicked respects. To their worldly respects, when as under the profession of religion they seek the world, and the things which are in the world, subordinating religion to their worldly desires, and professing Christianity in a secondary respect, so far forth as it standeth with the obtaining or retaining of their worldly desires, etc. To their wicked respects, when they make religion a cloak for their wickedness. Thus heretics to countenance their errors, prepretend holiness: Mat. 23. 14. Thus the pharisees under a pretence of long prayers, john 12. 5, 6. devoured widows houses: Thus judas covered his covetousness under a pretended care for the poor: 1. King. 21. 9 Thus jesabel when she intended the murder of Naboth, proclaimeth a fast: 2. Sam. 15. 8. Absalon when he intended treason against his father, Mat. 28. 13. 16. pretended the keeping of a vow: H●rod professed to the wise men, that he would go and worship Christ, when he meant to kill him. Again, the hypocrite seemeth to sin with an high hand against the light of his conscience, detaining the truth in unrighteousness, seeing the better things, and following the worse. In Esay 1●. And therefore Hierome saith, That in comparison of two evils, it is less to sin openly, than to feign holiness. But hypocrisy, as it is double iniquity, and therefore most odious unto God, so is it extreme folly: for the hypocrite, whiles he seeketh to deceive not only man, but God also, who cannot be deceived, he beguileth himself. For he that would seem religious, jam. 1. 26. and hath not learned to refrain his tongue, but letteth lose the reins to his unbridled tongue, as hypocrites use to do in censuring, backbiting, and slandering their brethren, such an one deceiveth his own heart, his religion is vain. Likewise, he that is an hearer of the word, jam. 1. 22. but no doer of it (that is to say, an hypocrite) such a one deceiveth himself; and is indeed that foolish man, Mat. 7. 26. who (as our Saviour saith) doth build upon the sand. Those that content themselves with the shining lamp of an outward profession, wanting the oil of grace in their hearts, Mat. 25. 3. are by our Saviour Christ compared to the foolish virgins. For seeing it is better to be good than to seem so, and worse to be evil, than to seem so, is it not extreme folly in hypocrites to choose to be evil rather than to seem evil, and to seem good rather than to be good? The folly of these men therefore is worthily noted by chrysostom; Oper. imperf. in Matth. Hypocrite, saith he, if it be good to be good, why wilt thou seem to be that which thou wilt not be? If it be evil to be evil, why wilt thou be that which thou wilt not seem to be? If it be good to seem good, it is better to be so: if it be evil to seem evil, it is worse to be so. Wherefore, either seem to be that which thou art, or be that which thou seemest to be. Again, is it not extreme folly for a man, that he may have with them of Sardis the name that he liveth, to be content to be dead; Apoc 3. 1. & that he may seem to be in the number of them that shallbe saved, willingly to be in the number of them that shall be condemned? Lastly, hypocrisy is pernicious to him that is infected therewith, because it is a sin 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 subject to defection or falling away, & then the Lord suffereth to fall away, that their hypocrisy may be detected, 1. john 2. 1●. as the apostle john showeth. For the hypocrite is he which hath received the seed into stony ground, & therefore wanting moisture & root, Luke 8. 13. is not able to endure the Sun of temptation, but is like the rush without water, job. 8. 11▪ 12▪ 13 or like the grass on the house top, which withereth before it be plucked up. Upon trial therefore the hypocrite faileth, and by his failing his unsoundness is detected. And this is the reason whereby the son of Syrach dissuadeth from hypocrisy: Eccles. 1. 35. for God (saith he) will discover thy secrets, & cast thee down in the midst of the congregation, because thou camest not in truth unto the fear of God, but thine heart is full of guile. And likewise our Saviour, Luke 12. 1, 2. Beware (saith he) of the leaven of the pharisees, which is hypocrisy. For there is nothing covered that shall not be revealed, neither hid, that shall not be known. And as touching the life to come, there is such assurance of the hypocrites damnation, that our Saviour Christ, when he would signify, Mat. 24. 51. that the wicked servant, Math. 24, should certainly be condemned, he saith, He shall have his portion with hypocrites, where shall be weeping and gnashing of teeth. Mat. 5. 8. For as the upright or pure in heart are blessed, because they shall see God: job. 13. 16. so are the hypocrites accursed, for they shall not see him. Again, so pernicious is hypocrisy to the double minded man, that there is less hope of an hypocrite than of an open sinner: first, because he sinneth against the light of his conscience: secondly, because by his outward shows he bleareth the eyes of men, whereby he escapeth those admonitions and reproofs, whereby the open sinner many times is reclaimed. And lastly, because in his pride and self-love he posteth over all public reprehensions and exhortations to the open sinners, because he is assured, that in the opinion of others they belong not unto him. And this is that which our Saviour Christ saith to the hypocritical Scribes and pharisees, Mat. 21. 31. That Publicans and harlots should go into the kingdom of God before them. Seeing therefore uprightness is a grace so excellent, that it goeth under the name of perfection, and is esteemed as the beauty of Christ's spouse, wherewith he is especially delighted: so profitable, that to them which walk uprightly, the Lord denieth nothing that is good, but giveth them Grace in this life, and Glory in the life to come, and not only maketh them blessed, but their posterity also after them: so necessary, as that without it our best graces are counterfeits, and our best worship of God hypocrisy, and ourselves hypocrites, who shall never see God, but shall have our portion with hypocrites, where is weeping and gnashing of teeth; how doth it behove us to labour for this grace, which is so excellent in itself, so pleasing unto God, so profitable and necessary unto us, and chose to avoid the contrary sin of hypocrisy which is so odious unto God, so foolish in itself, and so pernicious unto us? And to this purpose, that we may come to the fifth and last thing, let us observe these few rules: Psal. 16. 8. first, let us according to the example of David, learn to set God always before our eyes, and ourselves in the sight and presence of God. And to this end let us meditate evermore both of his omnipresence, remembering that he is always present with us in all places, neither can we possibly avoid his presence, Psal. 139. 7. as the Psalmist teacheth: as also of his omniscience, remembering, That the eyes of the Lord are in every place beholding the evil and the good, Pro. 15. 3. and not only looking unto the outward actions and speeches, but also beholding the inward affections of the heart, Psal. 139. 2. and cogitations of the mind, even before we conceive them, that so we may learn to walk with our God, approving ourselves unto him, and so behaving ourselves, as those which have their conversation in the sight. and presence of God. Who knoweth not how decently and reverently we carry ourselves whiles we are in the sight and presence of our superiors, especially of our prince. Therefore Senec a admonisheth his friend Lucilius, that he would set before him Cato or Laelius, Epist. 11. in fin. or some other grave and reverend man, that he might live as in his sight: for as he saith, Magna pars peccatorum tollitur, si peccaturis testis assistat: a great part of our sins is taken away, if when we are about to sin, there be a witness by us. How much more would the presence of almighty God strike a reverence into us, Heb. 11. 27. if we had the eyes of Moses, the eyes of faith, whereby he saw him that is invisible, and is always present with us: especially, if we considered, that the Lord seeth not as man seeth, for man looketh unto the outward appearance, 1. Sam. 16. 7. but the Lord beholdeth the heart; and that not only the bodies of men, but the souls also are manifest before him. Hell and destruction are before the Lord, Prou. 15. 11. how much more the hearts of the sons of men? By this argument David exhorteth Solomon his son to uprightness, 1. Chro. 28. 9 1. Chron. 28. And thou my son Solomon, saith he, Know thou the God of thy father, & serve him with an upright heart & with a willing mind; for the Lord searcheth all hearts, and understandeth all the imaginations of thoughts. Secondly, to the meditation of his omnipresence and omniscience, let us add the consideration of his omnisufficiency, remembering as the Prophet Hanani said to Asa, That the eyes of the Lord behold all the earth, 2. Chron. 16. 9 to show himself strong with them that are of an upright heart towards him, and that as Solomon saith, Pro. 2. 7. He is a shield to them that walk uprightly, and not that only, Psal. 84. 11. but as David saith, He is the Sun (that is, author of all comfortable blessings) and a shield (that is a preserver and protector from evil) the Lord will give grace and glory, and no good thing will he withhold from them that walk uprightly. And this is the argument which the Lord useth to move Abraham to integrity, Gen. 17. 1. Gen. 17. I am God all-sufficient, walk before me and be upright. For assuredly, if we did effectually call to mind God's all-sufficiency, we would never be so foolish, as to play the hypocrites, approving ourselves to men rather than to God; seeing he is all-sufficient to crown us with blessings, & to shield us from evil. Whereas men can neither do us good, unless God be pleased to use them as his instruments, whereby he will convey his blessings unto us, neither can they do us harm unless God do use them as his rods, whereby to correct us. Thirdly, to the former let us join a serious meditation of the last judgement: namely, that God all-sufficient who is every where present, and is acquainted with all our secrets, Rom. 2. 16. shall one day judge the secrets of men: and will bring every work unto judgement with every secret thing, Eccles. 12. 14. whether it be good or evil. Let us therefore set God before our eyes, sitting in judgement, remembering that we must all appear before the judgement seat of Christ, 2. Cor. 5. 10. that ●uery man may receive according to those things which he hath done in the body, whether good or evil, whether open or secret, whether alone or with others, whether in light or darkness, by day or by night. For darkness hideth not from God, Psal. 139. 12. but the night shineth as the day, the darkness and light are both alike. Let us not therefore content ourselves with an external profession of religion, and outward show of virtue, when as our hearts be not upright within us, but are possessed with hypocrisy, and abound with secret sins. For an external profession severed from uprightness of heart, shall no whit avail thee at the day of judgement, for God shall judge the secrets of men, but it shall be very prejudicial unto thee, increasing thine horror and confusion. For how shalt thou be confounded, thinkest thou, who hast made a profession of religion, when the books being opened, and thy secret sins laid open before all the world, thou shalt be convicted of hypocrisy, & condemned of many foul sins unrepented of, which thou hadst laboured to conceal from the world? And with what horror shalt thou be stricken, Mat. 24. 51. supposest thou, when thy portion shall be assigned thee with the hypocrites, where is weeping and wailing, and gnashing of teeth? Remember that many in the day of judgement shall say, Mat. 7. 22, 23. Lord, Lord, have not we prophesied in thy name, and cast our devils in thy name, and done many great works in thy name? to whom the Lord shall answer, I never knew you, depart from me you workers of iniquity. Mat. 25. 3. 12. Call to mind the five foolish virgins, who having lamps, but no oil, were excluded. If therefore we would not depart ashamed from our Saviour Christ at his coming, wishing the mountains to fall upon us, and to cover us from his sight, but would stand before the son of man with comfort, let us endeavour to approve ourselves in the mean time to Christ our judge, walking before him in uprightness of heart, and so demeaning ourselves, as those who think that of their most secret thoughts, words, and deeds there must an account be given to God, who searcheth the heart and trieth the reins, jer. 17. 10. that he may give every man according to his ways, and according to the fruit of his works. Fourthly and lastly, let us follow the advise of Solomon, Prou. Pro. 4. 23. 4. Above all observation to keep our heart. For the heart, as it is the fountain of life, so of living well or ill; from whence all our speeches and actions, as it were streams, do flow and proceed. Those things which come out of the mouth (saith our Saviour Christ) come from the heart. Mat. 15. 18, 19 For out of the heart come evil thoughts, murders, adulteries, fornications, thefts, false testimonies, Luke 6. 45. slanders. And again, The good man out of the good treasure of his heart bringeth forth good things, and the evil man out of the evil treasure of his heart bringeth forth evil things: for out of the abundance of the heart the mouth speaketh, and also the hand worketh. If therefore we desire, that our actions and speeches may be good and pure, we must first have our hearts purified by a true faith: 1. Tim. 1. 5. that so our love and obedience may flow from a pure heart, and good conscience, and faith unfeigned. For it cannot be, that the streams of our actions should be good and sincere, if the fountain of our heart be corrupt. Wherefore in reforming our lives, our first and chief care must be for the purging of our hearts, as our Saviour Christ admonisheth, Mat. 23. Cleanse first (saith he) the inside of the cup and platter, Mat. 23. 26. that the outside of them may be clean also. jam. 4. 8. And james, Purge your heart you double minded (saith he) and not your hands only. For what will it avail us to dry up the streams, whiles the fountain springeth: or to lop off the boughs, whiles the body and root do remain untouched? Surely, if with Amaziah we shall do those things which be right, 2. Chro. 25. 2. 14 but not with an upright heart, we shall fall away as he did. If with Simon Magus we profess ourselves to believe, Act. 8. 21. and join ourselves to the Saints of God, notwithstanding we may be as he was in the gall of bitterness and bond of iniquity, if our heart be not upright within us. This neglect of the heart is the cause of all hypocrisy, making men double minded, bearing as we say, two faces under a hood. Whereby it cometh to pass, that the most glorious professors sometimes become like to Summer fruit, which many times being fair and mellow on the outside, is rotten at the core. Now, that we may the rather be stirred up to a diligent observation of our heart, we are briefly to consider these two things. First, that the heart of man is deceitful and wicked above all things, jer. 17. 9 and therefore cannot sufficiently be watched. And secondly, that such as is the quality of the heart, such is the quality of the man in the estimation of God. Hitherto we have spoken of integrity, as it is referred unto God: it followeth now, that we should entreat thereof, as it hath reference unto men. For as we must walk before God in truth and sincerity without hypocrisy; so must we have our conversation among men in simplicity and singleness of heart, without dissembling or guile. For even in our conversation among men, we are to have God always before our eyes, that as in his presence and sight we may in singleness of heart perform such duties as we owe unto men. Col. 3. 22. For howsoever simplicity is accounted folly in the world, and worldly wisdom, consisting of dissimulation and deceit, be every where extolled: yet if we would be esteemed citizens of heaven, and pilgrims on earth, it behoveth us to be fools in the world, that we may become truly wise, as the Apostle exhorteth, 2. Cor. 3. 18. 1. Cor. 3. Let no man deceive himself. If any man among you seem to be wise in this world, let him be a fool, that he may be wise, for the wisdom of this world is foolishness with God. Not that I would have simple men to be fools, but that wise men ought to be simple. Mat. 10. 16. For true wisdom is tempered with the simplicity of doves. jam. 3. 17. And that wisdom which is from above, is pure, and without hypocrisy. Whereas on the other side, the wisdom of the world, consisting of dissimulation and deceit, is by the censure of S. james, earthly, carnal, and devilish. jam. 3. 15. It is true indeed, that in the world simplicity is deemed folly, and simple men are accounted as idiots, and innocent men esteemed fools. For such a general wickedness hath possessed the minds of most men, that now adays no man is called innocent, but such as want wit to do evil. And chose, that mixed prudence is commended in the world, which is soyned with hypocrisy and deceit. Which notwithstanding it were easy for any man to attain unto, who makes no conscience of dissembling, lying, facing, swea●ing, forswearing. But in the Scriptures simplicity is both commended and commanded as a note of the citizen of heaven, without which there is no entrance for a man into the kingdom of God. Christ commandeth his followers to be wise indeed as serpents, but withal to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Mat. 10. 16. that is, simple or sincere, without any mixture of guile, as doves are without gall. And likewise Paul would have us wise unto that which is good, Rom. 16. 19 but simple unto evil. In regard hereof the primitive Church, Act. 2. 46. Act. 2. is highly commended, that they conversed together in singleness of heart: and herein especially the Apostle glorieth, 2. Cor. 1. 1●. 2. Cor. 1. That in simplicity and godly pureness, and not in fleshly wisdom, he had had his conversation in the world. john 1. 48. And no marvel, for it is the note of a true Israelite to be without guile: and such the holy ghost pronounceth blessed. Christ our Saviour in respect of this simplicity is called a lamb; Psal 32. 2. and those that will be his followers, must not be foxes or wolves, but as they are called in the Scriptures, sheep, following the steps of our Saviour Christ, 1. Pet. 2. 21▪ 22. who did no sin, neither was there guile found in his mouth. And hereunto let us add the testimony of the holy ghost in this place, affirming, That those which shall dwell in the holy mountain of God, are such as walk uprightly, that is, without hypocrisy towards God, without guile towards men. Mark. 12. 15. Now this guile or dissembling, or doubling, or hypocrisy (for so sometimes it is called) which is opposed unto simplicity, Luk. 20. 23. is twofold, in word, and in fact: in word, when one thing is said, and another thought, which in the Scriptures phrase, Psal 12. 2. is speaking with an heart and an heart. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. I liad. 9 This divorce betwixt the mind and the tongue, is detestable unto God, and odious to ingenious men: sometimes also it is called in the Scriptures a deceitful tongue, Zeph. 3. 13. which the Lord saith should not be found in the remnant of Israel. Psal▪ 109. 2. Sometimes, a mouth of deceit, as Psal. 109. such as is described Psal. 55. The words of his mouth are softer than butter, Psal 55. 2●. whiles war was in his heart: his words were more supple than oil, jer. 9 8. yet were they swords: and Ie●em. 9 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. Vers. 9 But what follows? shall I not visit them for these things saith the Lord? Or shall not my soul be avenged on such a nation as this? If therefore we would escape the judgements of God, Psal. 34. 12, 13. and desire to live a long and prosperous life, We must keep our tongues from evil, and our lips, that they speak no guile, following, as I said before, the simplicity of the lamb of God, 1. Pet. 2. 22. 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, In johan. 1. aliud fingitur. In which doubling, the wisdom of our Politicians, brought up at Machiavels' feet▪ doth principally consist: the practice whereof is now grown so usual, that commonly it is said, Qui nescit dissimulare, nescit vivere: he that knoweth not how to dissemble, knoweth not how to live. Howbeit, more truly it is said, and by warrant of Scripture, P●o. 10 9 Qui vadit planè, vadit sanè, He that walketh plainly, walketh safely. Prou. 10. He that walketh uprightly, walketh safely, but he that perverteth his ways, shall be known, namely, as an example to others. The highest degree of this deceit, is that which we call coney-catching or cozenage: when as a man by cunning tricks and artificial fetches overreacheth his neighbour: when with his tongue concinnat dolum, Psal. 50. 19 he trimly forgeth deceit▪ and in his deeds layeth wait for his brother, jer. 5. 26. setting snares and nets to catch men, as fowlers do for birds, or as coney-catchers do for rabbits, bunting his brother with a net, Mic 7. 2. as the Prophet Micah speaketh. Now as simplicity in the Scriptures is commended unto us as a note of the true sheep of Christ, imitating the simplicity of the lamb of God: so deceit and guile is condemned as a property 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 he in whom no simplicity or plain dealing is to be found? If in the remnant of Israel a deceitful tongue shall not be found, Zeph. 3. 13. then belong not they to the Israel of God, who with their tongues do forge deceit. If true Christians be the sheep of Christ, resembling his simplicity, in whom there was found no guile: what then are those foxes and wolves, who imitate the old serpent in subtlety and deceit? If those which shall rest in the holy mountain of God, be such, as do walk in uprightness and simplicity, then have they no inheritance in the kingdom of heaven, who walk in dissimulation and deceit. And this may further appear by the Lords prohibitions, censures, and threatenings denounced against deceit. Le●. 19 11. It is forbidden, Leu. 19, You shall not lie, 1. Thess. 4. 6. nor use deceit one towards another. And 1. Thess. 4, We are charged not to go beyond or overreach our brother, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. or to defraud him in any matter. It is censured as a sin odious unto God. A man of deceit God hateth. Psal. 5. 7. It is reckoned Rom. 1, among the crimes of the Gentiles, Rom. 1. 29. given over to a reprobate sense, that they were full of guile. Ezec. 22. 12. And Ezec. 22, among the abominations of jerusalem, for which destruction is threatened against it, that they made gain of their neighbours by deceit. And lastly, the judgements of God are denounced against it, Psal. Psal 55. 23. 55, The deceitful men shall not attain to the half of their days. 1. Thess. 4. 6, 1. Thess. 4. 6, The Lord is a revenger of such things, namely of cozenage and deceit. And in the place before cited, shall I not visit them for these things, jerem. 9 ●. saith the Lord? or shall not my soul be avenged on suc● a nation as this? To conclude therefore this first note: seeing uprightness is made a proper mark of the true child of God, and citizen of heaven, whereas chose, dissimulation and deceit are the brands of the wicked: it behoveth every one to apply this note to himself. Dost thou walk uprightly without hypocrisy towards God, without guile towards man? Mat. 5. 8. 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 inheritor of glory in the triumphant. Dost thou not walk in sincerity towards God, and simplicity towards men, but in hypocrisy and dissimulation? then most fearful is thine estate, unless thou repent, Act. 3. 21. for thou hast no part or fellowship in the doctrine of salvation, or in the communion of Saints, but thy portion shall be assigned thee with hypocrites, Mat. 24. 51. where is weeping and gnashing of teeth. The second note of a citizen of heaven, is Righteousness: For to the Prophet, demanding who is a son and heir of God; the Lord answereth, He that worketh righteousness. Where first we are to consider the sense of the words, and then are we to show, that the working of Righteousness is a proper mark of those, who living in the Church, are appointed to eternal life. justice is that virtue which giveth to every one that which is due unto him. And it is either universal or particular. The universal, summarily compriseth all those duties which we owe to our neighbour: and is therefore said to contain all other moral virtues within it, according to the testimony of the ancient Poet, which to this purpose is alleged by some. Theognis, vers. 147. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In justice is all virtue summarily comprised. Arsiot. Ethic. lib. 5. cap 3. The particular justice is either Distributive, or Commutative. The Distributive is that, which having place in distributing rewards or punishments, observeth a Geometrical proportion, according to the worthiness of men, or their deserts. The Commutative justice is that, which having place in Contracts, observeth an Arithmetical proportion in the equality of the things commuted. But of the universal righteousness, this place is especially to be understood, the sum whereof is that law royal, jam 2. 8. as Saint james calleth it, Thou shalt love thy neighbour as thyself: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein all the precepts of righteousness, that is to say, Rom. 13. 9 of the second Table are summarily contained. And the rule of exercising this righteousness, is that law of nature commended unto us by our Saviour Christ, M●t. Mat. 7. 12. 7, Whatsoever you would that men should do to you, even so do you to them, for this is the law and the prophets. Which sentence is said so to have pleased the Emperor Alexander S●uerus, Lamprid in Alexander. that in his palaces and public buildings he caused it to be written and engraven: 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 wouldst not have done to thyself. Now the exercise or working of this righteousness is here made a note of the child of God. For he doth not say, he that can talk of righteousness; nor he that delighteth to hear anoter man speak thereof; nor he which professeth righteousness, or maketh a pretence thereof; but he that worketh righteousness shall dwell in the holy mountain of God. For there are some which can notably discourse of righteousness, than whose life nothing is more unjust. And there are others, who with Eze●●iels auditors delight to hear the Minister preaching of righteousness, Ezec. 33. 32. as if he were some skilful Mulitian that hath a pleasant voice, but it is to hear only, and not to practise. There be many also who with the pharisees say and do not; Mat. 23. which profess righteousness, but do not practise it. Qui Curios simulant & Bacchanalia vivunt. But with the folly of these men the holy Ghost meeteth in diverse places of the Scripture, Mat. 7. 21. Mat. 7, Not every one that saith Lord Lord shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. Rom. 2. 13. Rom. 2, Not the hearers of the Law are just before God, but the doers of the Law shall be justified, jam. jam. 1. 22. 1, Be ye doers of the word, and not hearers only, deceiving yourselves, Mat. 5. 20. etc. Mat 5, Unless your righteousness exceed the righteousness of the Scribes and pharisees, (who said and did not) you shall not enter into the kingdom of heaven. Wherefore brethren let no man deceive you, 1. john 3. 7. not he that heareth, nor he that speaketh, not he that professeth or pr●tendeth, but he that worketh righteousness, he is righteous. Neither is that to be omitted that the holy Ghost speaketh in the present tense, thereby signifying a continual act, as Basill hath observed: Mark (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 virtuous man, but it behoveth a man in his whole life to keep a constant course of well doing. For justice is an habit enduing a man with a perpetual and constant will to do every man right. See Thom. 2. 2. 9 58. 1. But here some will object: The Scriptures testify that there is not a righteous man upon the earth, Rom. 3. 10. Rom. 3. There is not a just man, no not one. If therefore the righteous only shall be saved, 1. Pet. 4. 18. and scarcely they, as Peter saith, How can any man living hope to be saved, seeing there is not a just man upon earth, 1. King. 8. 46. that doth good and sinneth not, as Solomon professeth. Eccles. 7. 22. I answer: If we should be summoned before the judgement feat of God's justice, and the Lord should deal with us summo iure, according to extremity, exacting at our hands that full and perfect righteousness which is required in his law: Psal. 143. 2. assuredly the Lord entering into judgement with us, no man living could be justified. But we must appeal from the judgement seat of God's justice to the throne of his mercy: and from the sentence of the Law concluding all under sin, to the sentence of the Gospel, pronouncing all those that truly believe in Christ, not just only, but also blessed: that so being clothed with the righteousness of Christ by faith, we may in him be justified, though unjust in ourselves in respect of legal righteousness. Now those which truly believe in Christ, are said to be righteous two ways: before God by Faith, that is, by the righteousness of Christ, apprehended by Faith: before men by the fruits of Faith, that is, by righteousness inherent in us, and performed by us. For those which believe in Christ, their Faith is imputed unto them for righteousness; because they apprehending Christ, who is our righteousness, and by the same Faith being united unto him, his righteousness and obedience is imputed unto them, and accepted of God for them, as if they had performed the same in their own persons. But they who are justified by the righteousness of Christ, are also sanctified by his spirit, regenerated, and as it were created a new to good works, Eph. 2. 10. which God hath prepared for us, Rom. 6. 18. that we should walk in them. For so soon as we are delivered by Christ out of the bondage of sin, we become the servants of righteousness: That as in former times we gave our members as servants of sin unto unrighteousness, verse 19 we should from henceforth give them as servants of righteousness unto holiness. And howsoever the best obedience of the faithful is but an imperfect obedience joined with manifold infirmities and wants, and stained with diverse corruptions, wherewith they are infected, and sins whereinto they fall, in so much that Esay compareth the righteous works of the faithful to menstruous clouts; notwithstanding the Lord beholding them in Christ, Esay 64. 6. and accepting their will for the deed, job. 1. 1. and sincere endeavour for the performance, not only themselves are termed righteous, but are also said to work righteousness. Luke 1. 6. And this working of righteousness, the perfection whereof is not to be measured by the perfectness of the work, Act. 10. 22. but by the uprightness of the will, Heb. 11. 33. and sincerity of the endeavour aspiring towards perfection, is an undoubted note of a true citizen of heaven, who in this Psalm is described. And that the Lord accepteth those for true members of the invisible Church, who work righteousness, the Scriptures testify: Act. 10. 35. In every nation, saith Peter, he that seareth God and worketh righteousness is accepted of him. And this is so universal a note of the children of God, and so proper unto them, that whosoever worketh righteousness he is truly said to be borne of God; 1. john 2. 29. and he that worketh not righteousness is not of God, 1. john 310▪ 8. but of the devil. But as they that work righteousness are the servants of God in the kingdom of grace, so shall they reign with him in the kingdom of glory. For that which is said in the beginning of this Psalm, That he which worketh righteousness shall rest in the mountain of God; and in the end, That he shall never be removed; the same is confirmed by the holy ghost in other places of Scripture. Esay. 33. 15, 16. Esay 33, He that walk●th in righteousness, etc. Pro. 10. 30. he shall dwell on high. And Prou. 10, The righteous shall never be removed. Psal. 69. 28. And so certain is the salvation of the righteous, that the book of the living, 2. Tim. 4. 8. is the book of the just: Psal. 69. 28. eternal glory is the crown of righteousness: the rising again unto glory, Luke 14. 14. is the resurrection of the just. And as justice containeth all those virtues which have reference to our neighbour, so the reward of it is the heap of all rewards, namely, blessedness. For as the Scriptures testify, Psal. 106. 3. blessed are those that work righteousness; and not only they, Mat. 5. 6. but those also which hunger and thirst after righteousness are blessed. Wherefore seeing not only in this place, but elsewhere also in the Scriptures eternal life is promised to those that work righteousness; the consideration of this reward ought to be a motive to provoke and stir us up to the exercise of justice: Which I do not speak to this end, as though the works of justice were to be performed with that mind, as that we should hope thereby to be justified before God, or by them to merit eternal life; for that is an opinion sacrilegious and blasphemous against Christ, whose justice alone, apprehended by faith, justifieth us before God, and maketh us accepted unto eternal life. Phil. 3. 9 9 In respect of which justice we are to esteem all our own merits (if we had any) as dung, that we may gain Christ, and may be found in him, not having our own righteousness, which is of the Law, but that which is by the Faith of Christ, the righteousness which is of God through faith. And therefore if we desire that the works of righteousness which we do perform, should be acceptable unto God, they are not to be performed to that end that we might by them attain to justification or salvation: for good works performed to that end are glorious sins: but in doing the works of righteousness, these ends are to be propounded. First, in respect of God, that we may glorify him: for which end we were elected, created, redeemed, regenerated. For by the works of righteousness God is glorified. john 15. 8. Her●in, saith our Saviour Christ, is my father glorified, that ye bear much fruit. For which cause Paul prayeth for the Philippians, Phil. 1. 11. that they might be filled with the fruit of righteousness, which are by jesus Christ unto the glory and praise of God. Neither is God glorified in us alone, but in others also, which are the witness of our good deeds. Therefore Christ exhorteth us, Mat. 5. 16. so to let our light shine before men, that they seeing our good works may glorify our father which is in heaven. And Peter likewise counseleth us so to have our conversation honest among the Gentiles, 1. Pet. 2. 12. that by our good works which they shall see, they may glorify God in the day of the visitation. Secondly, that we may testify our thankfulness unto God for all his benefits bestowed upon us, and may avoid the punishment which is due to unthankfulness. For whereas the Lord in am of all his benefits, both temporal and spiritual, as election, vocation, redemption, regeneration, expecteth at our hands these fruits alone, of holiness and righteousness; assuredly it were unthankfulness untolerable, if either we should be barren of good fruits, or bring forth evil fruit. For wherefore hath the Lord elected us? that we might be saved howsoever we should live? No, but he hath elected us that we should be holy and without blame before him in love? Eph. 1. 4. Why hath Christ redeemed us from the hand of our spiritual enemies? that being freed from them we might sin the more freely? No, but that being delivered from the hand of our spiritual enemies, Luke. 1. 74, 75. we might worship him without fear, in holiness and righteousness before him all the days of our life. Wherefore hath he freed us from the servitude of sin? that we might have freedom to sin? No, Rom. 6. 18. & 22. he hath freed us from sin, that we might be the servants of righteousness: and being now freed from sin, and made servants unto God, we have our fruit in holiness, and the end everlasting life. Why did he bear our sins in his body upon the cross? that we living in sin should not die for them? No, 1. Pet. 2. 24. he bore our sins in his body on the tree, that we being delivered from sin, might live in righteousness. Wherefore doth he regenerate us by his spirit, and as it were create us anew? that we should do nothing ourselves? NO, We are the workmanship of God, created in Christ Ksus to good works, which God hath prepared, Ehp. 2. 10. that we should walk in them. Why doth he bestow his temporal benefits upon us? that like well pampered horses we should kick against our Lord and Master? No, he crowneth us with his manifold blessing, to this end, Psal. 105. 45. that we might keep his statutes and observe his laws. For what else doth the Lord require of thee which art the people of God, Deut. 10. 12. in am of all his mercies, but to fear the Lord thy God, to walk in all his ways, and to love him, and to serve the Lord thy God with all thy heart, and with all thy soul? that thoukeepe the Commandments of the Lord, and his ordinances which he commandeth thee for thy wealth? Let us remember that we are trees of righteousness which the Lord hath planted in his garden, Cant. 4. 12, 13. that is, his Church, that we may bring forth the fruit of righteousness. But if he shall come to seek fruit (as every year he cometh) and shall find none, Luke▪ 3. 6, 7. howsoever he may forbear for a time, yet at the length he shall cut down the unfruitful trees: for he cannot abide that they should cumber the ground, and make it also barren. Let us remember that we are the branches of the vine, john 15. 2. which if we be unfruitful, the Lord will cut off. Mat. 3. 10. Let us consider that the axe is laid to the root of every tree; that every one which bringeth not forth fruit, may be cut off and cast into the fire. Again, in respect of our neighbour we are to work righteousness, that we may help him either with the benefit or the example of our good work. For the benefit of justice belongeth to others. For whereas other virtues are referred to the good of him that hath them; justice only seemeth to be the good of another man: for justice attendeth the duty of one man to another; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. but in other virtues is attended the duty of the inferior faculties unto reason, Arist. Eth. 1. ●. c. 3. as one saith. But thou mayst help thy neighbour also by the example of thy good work. Thom. 2. 2. For when thou goest before thy brother with the light of thy good example, q. 100 1. Pet. 3. 1. thou shalt gain him unto Christ, if he be not already won unto him, 1. Pet. 2. 12. that he also may glorify God in the day of the visitation. Or if he be already engrafted into Christ, by thy good example thou shalt edify him, 2. Cor. 9 2. and as the Apostle testifieth of the Corinthians, thou shalt provoke him to good works. Lastly, we are to perform the works of righteousness, in respect of ourselves, as being both profitable and necessary forts, profitable: First, because by them we may make sure our calling and our election; 2. Pet. 1. 10. as Peter teacheth, they being so many testimonies unto us thereof. True indeed it is, Rom. 9 11. 2. Tim. 1. 9 that we were elected without respect of works, Rom. 3. 28. and we are called by grace, not according to works, Eph. 2. 8. 9 we are justified by faith without works, and by grace we are saved through faith, and not by works. But if a man would know whether he be elected, called, justified, and shall be saved, (as we are bound to give diligence, that we may have a firm knowledge of these things) we are not to pry into the secret counsel of God, but we are to examine ourselves by our fruits: for both we and others are to be discerned by our fruits. As our Saviour saith, Mat. 7. 16. 201 by their fruits you shall know them, do men gather grapes of thorns, or ●igges of thistles? a bad tree cannot bring forth good fruit. By the fruits therefore of righteousness we may evidently discern ourselves to be sanctified. And none are sanctified but such as first are justified; and whosoever are justified are effectually called, and none are effectually called, but such as are elected; and none are elected, but such as shall be saved. Ia●●. 2. 18. To this purpose james showeth that the faith whereby we are justified, must be demonstrated by good works. 1. john. 3. 14. And john affirmeth, that by the the love of our brethren (which is all one in effect with righteousness) we know that we are translated from death unto life. Again, good works are profitable, because they have 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 salvation, as though we were either justified by them, or saved for them; but as necessary fruits of faith and testimonies of our justification, according whereunto the sentence of salvation shall be pronounced: for although unto the act of justification good works do not concur, as any causes thereof, yet in the subject, that is, the party justified, they concur 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 live; where that is not, we judge it to be dead: so is the exercise of righteousness and performance of good works, such a consequent of faith, as that where good works are, the faith is lively; where they are not at all, jam. 2. 26. the faith is dead. They are necessary also in respect of salvation, not as the causes thereof, but partly as the way; Eph. 2. 10. for we are his workmanship created unto good works, which he hath prepared for us to walk in them, 〈◊〉. and therefore they are fitly said to be uni regum, non causa regnandi, The way to the kingdom, not the cause of reigning: and partly as the evidence, according unto which the Lord proceedeth in judgement to the sentence of salvation. Mat. 25. 34. 35. Come you blessed of my father (saith Christ the judge) inherit you the kingdom prepared for you from the foundations of the world: For I was an hungry and you gave me meat, I thirsted and you gave me drink, etc. It is most certain that Christ our Saviour by his obedience hath merited and purchased eternal life for all those that believe in him, according to the main promise of the Gospel, that whosoever believeth in him shall be saved. By that righteousness and obedience of Christ, apprehended by faith, & not by or for any righteousness inherent in us, or obedience performed by us, are we made sons & heirs of God, entitled unto the kingdom of heaven, acquitted from our sins, and accepted unto eternal life. Notwithstanding, seeing all that be in the Church profess themselves to believe, whereof many deceive either themselves with an opinion, or others with a profession of faith; therefore the Lord proceedeth unto 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 works are there is faith, and where are no good works there is no faith. And therefore it behoveth us, as we desire either to have assurance of our salvation whiles we live here, or to hear the comfortable sentence of salvation pronounced to us in the day of judgement, so to be careful to demonstrat our faith by good works. And hereby it appeareth against the malicious slander of the Papists, that although we deny good works to be meritorious of everlasting life, yet we do not teach men to cast off all care and well doing. Now for the avoiding of error: Whereas the works of righteousness are made a proper note of the sons and heirs of God, we are first to restrain this part of the Lords answer to that subject whereof David's question is propounded, namely, to those who live in the true visible Church, and profess the name and religion of God. Of these, because there be many hypocrites and unsound professors among them, David desireth to be informed, who are the true professors. The Lord answereth: He that worketh righteousness, and so by his good works doth demonstrat his faith. There are many works materially good to be found, not only among heretics and idolaters, as the Papists, but also among Turks and Pagans. But we speak not of those that are without, for they are not within the compass, either of David's question, or God's answer. And secondly we are to know that all works in respect of the matter, or the thing done, seem to be good works, are not straightways the works of righteousness, neither doth he which performeth them always work righteousness. For it is not a good and a true work of righteousness indeed, unless it proceed from the right fountain, unless it be done in a right manner, and to a right end. As touching the fountain, it is a good rule of Gregory: That the streams of righteousness towards our brother, must be derived from the fountain of piety towards God. For we love not our brother aright, unless we love him in and for the Lord, and we cannot love him in and for the Lord, unless we love the Lord much more: and we love the Lord, because we are by faith persuaded, that he loveth us first, his love being shed abroad in our hearts by the holy Ghost: and we cannot believe in God and Christ our Saviour, unless we know God aright, and understand the mystery of our salvation by Christ. If therefore we be ignorant persons, we have no faith, if we be unfaithful persons, we have no true love or fear of God, nor any other sanctifying grace: If we have no true love of God, we have no true love of our brother. For even as the love of God, severed from the love of our neighbour, is hypocrisy; so is the love of our neighbour severed from the love of God, counterfeit. The good works therefore that are done, either by an ignorant person, or by a more civil honest man, who is void of faith, of religion, of the love and fear of God, although materially they be good: yet are they evil as they proceed from him. For whiles the tree is evil, the fruit cannot be good, whiles the person is not accepted as just in Christ (as none but the faithful are) his actions cannot be acceptable: Heb. 11. 6. for without faith it is impossible to please God. 1. Tim. 1. 5. And this is that which the Apostle saith, that the end and consummation of the commandment is love, out of a pure heart, a good conscience, and faith unsained. In respect of the manner, our good works must be performed uprightly, 2. Chron. 25. 2 not in hypocrisy and dissimulation: otherwise it is unfeigned and counterfeit. For though we do that which is right, yet if we do it not with an upright heart, we do it not rightly, neither can we be said to work righteousness. In respect of the end, we are to perform good works, that by the discharge of our duty God may be glorified. But if our end be, to be seen of men, if to win praise and glory to ourselves, if to merit of God, and as it were to bridle him by our good deed, all our works, though never so glorious in the eyes of the world, yet are they splendida peccata, that is to say, glorious sins. To this purpose we are to remember, that we are to worship God, Luke 1. 75. not only in holiness, but in righteousness also: and we worship him in righteousness, when as in a sincere obedience to God we seek by performing the duties of righteousness to our brother to glorify God. From this note therefore of God's children, we distinguish the seeming good works, first of infidels without the Church, or of more natural men within; because there can be no true righteousness or love of men, without faith, piety and love of God. Secondly, of hypocr●tes and dissemblers, who do no good, but for sinister and by-respects, and therefore their righteousness being hypocrisy, is double injustice. Lastly, of all Pharisaical and Popish justiciaries, who by their good works think (such is their Satanical pride) to make God beholding unto them, and to merit heaven to themselves, most sacrilegiously & injuriously unto Christ our Saviour, placing the matter of their justification, and the merit of their salvation in themselves. In a word, that is no true righteousness which is severed from holiness; neither is that a work of righteousness, which is not a righteous work rightly done, as that is not, which is done in hypocrisy, or to an ill end. He therefore undoubtedly is the son and heir of God, who professing the true faith, laboureth to demonstrat his faith by good works; his faith working by love, and his love proceeding from faith unfeigned: who in upright obedience towards God, seeketh by the exercise of righteousness, and discharge of his duty towards his neighbour, to glorify 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 (saith Augustine) are not thus to be understood, De 〈◊〉 ad Consent. as though keeping the truth in the heart, we should utter untruth with our mouth. But the holy ghost useth this phrase of speech, because a man may with his mouth utter the truth, which will nothing avail him, if he hold not the same in his heart. Wherefore although this phrase of speaking the truth in his heart, seem somewhat harsh, notwithstanding, if it be rightly understood, it doth more fully express 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 uttereth with his tongue the truth which he hath conceived in his mind. For that we may be ucraces, that is, speakers of the truth, there is a double conformity or agreement required, which is here expressed, the one of the speech with the mind (namely, that we should speak as we think) the other of the mind, with the thing itself (namely, that we should conceive 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 themselves. It is true indeed, that in some sciences either agreement alone sufficeth unto the truth: as in moral philosophy he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a speaker of the truth, who speaketh as he thinketh, although perhaps he thinketh otherwise than the thing itself is: And in Logic he is said to speak the truth, who speaketh as the thing is, although perhaps he thinketh otherwise: But in divinity both, as I said, is required. Neither can we be said, if either be wanting, to be veraces, that is, such as speak the truth which is in our heart: for he which delivereth an untruth, supposing it to be true, howsoever he be free from the vanity of lying, yet he cannot be said to be a speaker of the truth; for in his mouth he uttereth an untruth, though in his heart he be well affected to the truth. chose, he that speaketh the truth which he thinketh to be false, he is a liar, though he speak the truth, because he hath truth in his mouth, but not in his heart. Such a one therefore, Psal. 12. because he speaketh with an heart and an heart, may not unworthily be said to lie. For ment●ri est contra mentemire: to lie, is to speak otherwise than a man thinketh. Wherefore, that a man may be said to speak 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 themselves. And to this double conformity in speaking the truth, there is opposed a double falsehood, 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 thinks it to be so, or otherwise. He speaketh falsely, who speaketh otherwise than he thinketh. He which speaketh a falsehood, supposing it to be true, is not so much to be blamed for lying, as for unaduifednesse and rashness. For we ought to be sure of those things which we affirm. But he which either speaketh that which he knoweth to be false, or speaketh that which is true falsely, that is, animo fallendi, with a purpose to deceive (as the devil sometimes doth) he is a liar: neither can you easily determine, whether is in the greater fault: for as the one hath less truth in his mouth, so the other hath more deceit in his heart. Now that the love of the truth, and likewise the detestation of falsehood is to be reckoned among the notes of God's children, it is testified, not only in this place, but also elsewhere in the Scriptures. Zeph. 3. 13. Zeph. 3. The remnant of Israel (that is, the true members of the Church, which shall remain) shall not speak lies, neither shall a deceitful tongue be found in their mouth. Prou▪ 13. 5. And Prou. 13. A righteous man hateth lying words, but a wicked man is so addicted unto lying, that he stinketh as it were, and is confounded. And whereas it is said in the end of the Psalm, He that doth these things, shall never be removed. The same is testified by Solomon, Pro. Pro. 12. 19 12. The lip of truth (meaning thereby the man which speaketh the truth) shall be established for ever. And whereas in the beginning of the Psalm it is promised, that he shall rest in the mountain of God's holiness, the same we read performed, Apoc. 14. 5. 4. Apoc. 14. where it is said of those 144000, in whose mouth was found no guile, that they were redeemed from among men, being the first fruits unto God and the lamb. But it will be objected, that every man is a liar, according to that of the Apostle, Let God be true, and every man a liar. Rom. 3. 4. If therefore none shall dwell in the holy mountain of God, but such as are speakers of the truth, who then shall be saved? I answer, that no man indeed upon the earth may be said to be so perfectly true, but that sometimes he faileth of infirmity, so far hath the father of lies, the devil, infected us with his falsehood. But that if we aspire and contend towards that perfection, embracing and loving the truth, detesting and abhorring lies, and have a settled purpose and unfeigned resolution to observe the truth in all things, so far as God shall enable us; assuredly howsoever we may sometimes fail of infirmity, as Sara once did, and Peter also through fear; notwithstanding our infirmities being pardoned through and for the perfect obedience of Christ, and our leasings covered with his verity, who is the truth, the Lord will accept of us in his fonne, as those which speak the truth in their heart: because the true desire and purpose of our heart is always to observe the truth. For we must distinguish betwixt those, who hating falsehood, do sometimes (though seldom) fall thereinto, and those which have got a custom and habit of lying, and are delighted with untruth: for the former may be verified of the faithful, but the latter cannot. The use 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 down, as one of the marks of God's children, we are to be stirred up to embrace the truth, and to abhor lies. And to this purpose let us in the first place consider, that whereas the faculty of speech is of so great use in our life, as that without it we should seem to live like beasts, notwithstanding all this use of our speech dependeth upon the truth thereof. For take away truth from the speech of men, and it were better men should be dumb than able to speak. Of truth therefore there is great necessity, 1. Tim. 2. 4. not only in religion (for without the knowledge of the truth we cannot attain to salvation) but also in our whole life. Lying chose perverteth the use of speech, and maketh it not only unprofitable, but hurtful also, it taketh away faith from among men, and in a manner dissolveth human societies, which without mutual contracts and negotiations (wherein truth doth rule) cannot be maintained, etc. Secondly, whereas God is truth, and the author of all truth; and chose, the devil is a liar, and the father of lies; let us consider whose image it behoveth us to represent: for his children we are, john 8. 44. whose image we do bear, the wit, the children of God, if we be speakers of the truth; the children of the devil if we be liars. Thirdly, as there be two fathers; of those which speak truly, God; and of liars, the devil: so there are two kingdoms whereunto all appertain, the kingdom of light, and the kingdom of darkness. The language or dialect of the former, is truth; of the latter, lying: If therefore thou wouldst know to whether kingdom thou dost appertain, thou mayest know by thy language. Fourthly, jos. 7. 19 by the profession of the truth, as our brother is profited, Leu. 6. 2. so is God's glory advanced: but by lying, we sin not only against our neighbour, but also against God. Fiftly, for those causes, Truth in the Scripture is commended unto us, and commanded, but untruth is forbidden and condemned. Wherefore (saith the Apostle) cast off lying, Eph. 4▪ 25. and speak every man the truth unto his neighbour, for we are members one of another. Where the Apostle useth two reasons; first, because we are renewed in the holiness and righteousness 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 aught to maintain truth among ourselves. But especially in the ninth commandment is truth commanded, and all falsehood forbidden. But it may be you desire testimonies of either severally. As of truth commanded, Zachar. Zach. ●. 16. 8. These are the things that you shall do: Speak ye every man the truth unto his neighbour: execute judgement truly and uprightly in your gates. Verse 19 And again, Therefore love the truth and pe●ce. Exod. 23. 7. Of falsehood forbidden, Exod. 23. Thou shalt keep thee far, Leu. 19 11. ● verbo mendac●, from a lying word. Leu. 19 Ye shall not steal, nor deal falsely, nor lie one unto another. Where theft and lying, as they use to go together, so are they joined as companions: and hard it is to say, whether is the worse sin. Ec●les. 1. 20. 23, 24, 25. A lie (saith a wise man) is a wicked shame in a man: yet is it oft in the mo●th of the unwise. A thief is better than a man that is accustomed to lie: but they both shall have destruction to heritage. The conditions of liars are unhonest, and their shame is ever with them. And hereunto let us add that prohibition of the Apostle, Col. 3. 9 Col. 3. Lie not one to another, having put off the old man with his practices, and put on the new, etc. Sixtly, Psal. 51. 8. as God doth love the truth, as being himself not only true, Pro. 12. 〈◊〉. but truth itself: so he abhorreth lying, as one of the things which he especially hateth. Pro. 6. 17. Seventhly: And hereunto acordeth the judgement also of all ingenious men, even among the heathen and others: who commend truth, as a most excellent virtue, as a most sacred possession, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Philo Ind. as the Sun in the world, as that one thing wherein men may become most like unto God. Wherefore Pythagoras being demanded, What that was, in doing whereof, men might especially be like unto God? answered, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, If they speak the truth. And therefore another saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Men●nder. It is always best to speak the truth. chose, they condemn lying as a most foul and shameful vice, and unworthy an honestman. To lie (saith one) is a base thing, but truth is noble. And therefore of all reproaches, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apollon. an ingenious man can least brook this, that another to his face should say, Thou liest. But if the very heathen people do so highly esteem of Truth, how much more doth it become us Christians to love and embrace it, Deut. 32. 4. who are his children, that is the Truth, who are redeemed by him that is the Truth, john 14. 6. and unto whom we are to conform ourselves; who are regenerated by the spirit of truth, john 16. 13. by whom we are to be led into all truth, john 17. 17. who are sanctified by the word of God, john 18. 37. which is the truth, who are of the truth so many as are of God. Therefore nothing less becometh a Christian than lying, nothing more than truth. Eightly, but if no other arguments will prevail with us, let us consider on the one side, what rewards the Lord hath promised to them that speak the truth, and on the other side, what ●udgements he hath denounced against liars. To the speakers of truth, the Lord hath promised, that they shall never be removed, that they shall be established for ever, that they shall dwell in God's holy mountain, as before hath been showed: against liars, the Lord hath threatened fearful judgements, A false witness shall not be unpunished, P ●0. 19, 5. and he that speaketh lies● shall not escape. For first he is punished with infamy, and looseth his credit, insomuch that no man will believe him, when he speaketh the truth: Eccles. 34. 4. For as one saith, What truth can be spoken of a liar? Secondly, he is discarded of the godly, he that telleth lies (saith David) shall not remain in my sight. Psal. 101. 7. But these are light punishments in comparison of those that follow, for God doth not only punish liars, but also destroy them, Psal. Psal. 5. 6. 5. Thou shalt destroy them that speak lies. Prou. 19 A false witness shall not he unpunished, Pro. 19 9 and he that speaketh lies, shall perish. For God destroyeth them either with a temporal death, as Ananias and Sapphire, because they had lied, were stricken dead, Act. 5. Act. 5. or with eternal: for who so ever love or make lies, Apoc. 22. 15. shall be excluded out of the heavenly jerusalem, and shall have their part in the lake which burneth with fire and brimstone, Apoc. 21. 8. which is the second death. Ninthly, and lastly, seeing the holy ghost hath reckoned Truth among the marks of God's children, it behoveth us as we desire to have any assurance, that we belong unto the Lord, or shall dwell with him in the mountain of his holiness, so to love and embrace the truth, and to detest and abhor falsehood. And thus have we showed in general, that lying is wicked and detestable, and that the truth is to be loved and embraced of all those who would be held citizens of heaven. But here are two questions to be decided of us. First, Whether it be lawful for a Christian man at any time to lie. Secondly, Whether he be bound always to profess the truth, and how far forth. As touching the former, we are to hold a distinction of lics or untruths: for an untruth is either unproperly so called, or properly: that is unproperly called an untruth, which being true in sense, is false only in show of words, as figurative speeches and fabulous parables: the lawfulness where of is warranted by the use of speech in the Scriptures: for howsoever, if we respect the sound of the words, they seem to contain some falsehood, yet if we regard the sense and meaning of the speaker (as it is fit we should) they express the truth, either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more significantly, or more profitably. More significantly, as figurative speeches; especially such as we call Hyperbolae, where of there are some examples in the Scriptures. Gen. 32. 12. As when the holy ghost would signify a very great or innumerable multitude, 1. Sam. 13. 5. he useth to compare it with the sand of the sea. Psal. 78. 27. And likewise, john the Evangelist, when he would signify, john 21. 25. that Christ our Saviour did work very many or rather innumerable miracles, and other acts worthy to be registered, he saith, That if every one of them should be set down 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 forth, that it may be more clearly discerned, and more sincerely acknowledged: for the truth is more clearly discerned, when as by a fit similitude (for such these parables are) it is illustrated. And it is more sincerely and unpartially acknowledged, when the person of whom it is meant, is withdrawn. For better do men comprehend under the person of another, what is to be thought of themselves: examples hereof, see 2. Sam. 12. 1. Mat. 21. 33. 41. judg. 9 7. 2. King. 14. 9 and 2. Chron. 25. 18. 19 A lie or untruth, so properly called, is such a speech, as in sense and meaning at the least is false. And such an untruth is delivered either for no cause at all, as that which is called merum mendacium, a mere lie, or else for some purpose. The mere lie is that which is uttered, neither with a desire to hurt, nor purpose to help any, but only in a vanity and pleasure taken in lying: Which showeth our notable vanity and proneness to lying, that many are delighted therewith for itself. But this vanity especially showeth itself in those persons, who in all their speeches almost love to tell of strange and wonderful things. And of this kind of lie there can be no question, but that it is unlawful. 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 hurtful lie: neither can there be any controversy, but that this is wicked and devilish. The lie which is told to pleasure any, is either mendacium iocosum, the merry lie, or, officiosum, the lie for advantage. And of these two sorts is all the controversy. For there are which think these lies either to be no sins at all, or else not mortal sins, because they seem to them not to break that commandment wherein lies are forbidden. For these lies (say they) are not spoken against our neighbour, but rather for him: namely, either to delight him, as the jesting lie; or to help him, as the officious lie. I answer, that the ninth commandment, whereof they speak, is generally to be understood: for first, under false testimony we are to understand all false speech concerning our neighbour, and not only false speech, but also all vain talk. For the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both. As also the other word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is used in the third commandment. And in the fifth of Deuteronomie, Deut. 5. 20. where the law is repeated, Moses in the ninth commandment, in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, putteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we may understand not only false speech to be forbidden, but also that which is vain. Again, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth signify not only against thy neighbour, but also for him. For the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both, Esay 59 12. to wit, both against, as Esay 59, Our sins do testify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gen. 30. 33. against us: and also for, as Gen. 30, My righteousness shall answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for me, or shall testify in my behalf. In the ninth commandment therefore is forbidden not only false speech (as every lie is) but also vain speech (as the jesting lie commonly is;) and not only that false or vain speech which is against our neighbour, but also that which is for him, whether it be for his delight, as the jesting lie, or for his profit, as the officious lie. Augustine out of the words of the Apostle, De mendacio ad Consent. I. Cor. 15. where the Apostle confesseth, That if Christ be not risen again, than he and other the Apostles should be false witnesses of God: For (saith he) we have testified of (or as the word may signify, against) God, that he hath raised up Christ, etc. he gathereth, that that is said to be a false testimony against any, which is falsely said in his praise. Seeing therefore these two sorts of lies are forbidden in the decalogue, it is evident by the confession of the Schoolmen themselves, that they are not only sins, but also mortal sins. 2. Again, a lie is evil in general, and is generally forbidden in the Scriptures. Apoc. 21. 8. Apoc. 21. to all years without exception eternal death is denounced. And agreeably to the Scriptures, Eecles. 7. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the son of Syrach, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith he, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Do not thou make no manner of lie. The Hebrew word, which signifieth a lie, signifieth iniquity, that we might understand every lie to be a sin. 3. De interpr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Every lie is against nature. For seeing words naturally are the notes of our thoughts, as the Philosopher saith, it is against nature and against duty, that a man should signify in words that which he doth not think in his heart; See Thom. 2. 2. q. 110. or that the will should direct the tongue to utter that which is contrary to the illumination of the mind. Ethic. 4. Whereupon the Philosopher saith, That every lie is in it own nature evil and to be avoided. 4. Augustine reasoneth thus. The truth teacheth not that we may lie at any time: 1. john 2. 21. for no lie is of the truth. Therefore it is not true that we may lie at any time. 5. We can do nothing (saith the Apostle) against the truth, 2. Cor. 13. 8. but for the truth, 2. Cor. 13, but every lie is against the truth: yea upon every lie followeth the loss of truth, which to God is most dear. 6. Again (saith Augustine) the law is the truth. Psal. 119. yea God is the truth, therefore that which is against truth, is against the law, yea and against God. 7. And hereunto we may add the testimonies of Augustine, Moral. y. 8. cap. 2. No lies are just, for all are sins. 8. And of Gregory, Every lie is iniquity: for so much it dissenteth from equity, as it discordeth from verity. For whatsoever is opposed to virtue, is sin: every lie is opposed to truth, which is a virtue, therefore every lie is a sin. 9 Every lie is of the devil, therefore evil. john 8. 44. 10. The conscience of every man when he lieth, accuseth him of sin. But let us consider them severally. And first as touching the merry lie, we are to hold a distinction, namely, that there is a merry lie, which unproperly is called a lie, when as in show of words a false thing is uttered, but yet by the jesture or pronunciation of him that so jeasteth, it may appear, that something else which is true, is signified by him: and that such a jest as under the show of an untruth doth hide a truth, may sometimes be used of a Christian man, I dare not deny. But that which properly and in the meaning of the speaker is a lie, may in no sort be used of a Christian. First, because it is not only false, but also vain and idle: Mat. 12. 36. and if of idle words an account must be given, how much more of lies? Secondly, the Prophet Hoseas inveigheth against those, ●os. 7. 3. who with their lies make princes merry. Now, if princes, to whom being oppressed with great cares, mirth is most needful, may not be made merry with lies, who then may? Thirdly, a lie may not be uttered to help a man, or to deliver him out of danger, as shall straightways be showed, mueh less may it be told to delight him. For as the schoolmen truly say, Bonum utile prefertur delectabili, a profitable good is preferred before a delightful, De mendac. ad Consent. nay, the truth itself is not spoken to the end to delight men, as Augustine saith, much less may a lie. Fourthly, Epaminondas the heathen man, shall rise in judgement against those who make no conscience of speaking merry lies: Aemilius prob. for he was so strict an observer and lover of the truth, that he could not abide that a lie should be spoken, no not in jest. And to these reasons you may add those arguments which before were produced to prove a lie generally to be evil. But the chief controversy is concerning the officious lie; for therein now adays the policy of worldly men especially consisteth. But let us see by what arguments they commend this office forsooth of lying. First, because it is not against Christian charity (say they) to help our brother with a lie: 1. Cor. 13. 6. yea, but Christian charity (say I) abhorreth lying, 2. Cor. 13. 8. and rejoiceth in the truth, and those which are Christians, so long as they keep a good conscience, they can do nothing against the truth, but for the truth. 2. Yea, the honest friendship of Heathen men was contained within the limits of truth. The Philosopher in his Morals professeth, Eth. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 profess themselves friends one to another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unto the altars, to which they usually came when they were to testify a truth: that it may be a shame for Christian men in respect of friendship, to go beyond the bonds of truth. 3. Christian Charity requireth not only that we should do good, but also that we should do it well and by good means: Rom. 3. 8. For this a rule in Divinity, that Evil is not to be done, that Good may come thereof. Those things only which are good and lawful are to be done of us, committing the event to God. 4. Christian charity doth not require that for another man's commodity thou shouldest cast away thyself. But God will destroy those which speak lies: Psal. 5. 6. and as the wise man saith, Wisd. 1. 11. The lying mouth destroyeth the soul. Secondly, they prove this kind of lying to be lawful, by the examples of the godly. For first, say they, Abraham the father of the faithful, that he might escape danger, said that his wife Sarah was his sister. Gen. 12. 10. 16. & 20. 2. To this objection Abraham himself answereth. Gen. 20. 12, In very truth she is my sister, Gen 20. 12. the daughter of my father, though not of my mother, and she also is my wife. Abraham therefore uttered no untruth, but only concealed part of the truth: He did not say (saith Augustine) she is not my wife, but he said, she is my sister: he therefore concealed some part of the truth, but he delivered no untruth: when be concealed that she was his wise, he professed she was his sister. Again (say they) the Midwives are commended, Exod. 1. 17. 19 20. which that they might preserve the male-childrens of the Hebrews alive, told an untruth. But there is no necessity that we should grant that they did lie, for it is very likely that diverse of the Hebrew women having notice of the king's edict, did not send for the Midwives, but were without their help (being strengthened by God, and perhaps holpen by other women) delivered. But suppose they had told a lie, yet we must distinguish betwixt their lie and their preservation of the infants: For the preservation of the children was a work of mercy, and of the fear of God; but their lie had been a work of infirmity and of the fear of men. Neither did they tell a lie (if they lied) to save the infants, but having preserved before the infants, they told a lie for their own safety. Moral. 18. 6. 2. So saith Gregory, Parcendo, conatae sunt infantum vitam tegere; mentiendo, suam: By sparing, they endeavoured to preserve the life of the infants; by lying, their own. They are therefore commended for saving the infants, they are not commended for lying. Thirdly, jos. 2. they object the example of Rahab, who is commended in the Scriptures, Heb. 11 3●. because she received the spies, jam. 2. 25. hid and sent them away, and by a lie saved their life. Such examples as are doubtful, charity bindeth us to interpret into the better part: I answer therefore with Tremellius and junius, that there is no necessity we should interpret her answer as a lie; for it may be, that others had lodged with her being an Innkeeper, of whom she made that answer: God so disposing by his providence, that she might truly give notice of some of her guests, which were gone, and might also in faith and charity conceal others. But if she had lied, yet her lie is not commended, whereinto she fell by infirmity, (and no marvel if she so fell, being a new convert from paganism) but that her work of faith and love. Unto both these examples, Augustine answereth thus: Contra mendac. ad Consent. Whereas it is written, that God dealt well with the midwives of the Hebrews, and with Rahab the harlot of jericho, it was not because they lied, but because they were merciful towards the men of God. Wherefore not their lying was rewarded, but their good will, Benignitas mentis, non iniquit as mentientis. Now, if they shall object other examples of the godly, I answer 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 understood (of which sort are some speeches which were prophetically uttered, as that of jacob to Isaac, which Augustine saith 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 conscience is not to be drawn from the examples of men, but from the commandments of God. They were men, and therefore they might fall, but these slips of theirs were in their godly life, as blemishes in a beautiful face, which we are to behold as evidences of human frailty, that we may be made more wary and circumspect, and not to imitate them as examples. In the third place they urge certain cases, wherein if we shall hold it unlawful to lie, they say it is a hard doctrine, and which cannot be borne. For first (say they) seeing the most men now adays are ready for every petty commodity to lie; it were to great simplicity, if not folly, if to compass great matters a man would refuse to lie: for this were the high way to beggary. But what saith Solomon? Pro. 23. 23. Buy the truth, but sell it not. And our Saviour Christ, Mar. 8. 36. What will it profit a man, if he shall gain the whole world and lose his own soul? as the lying tongue casts away the soul. But these men are like to profane Esau, who for a mess of pottage sold his birthright; saving that they for matters of like value and less necessity do sell their inheritance in heaven. Wherefore as Augustine truly saith, De mencacio ad Consent. No man can evince that it is lawful at any time to lie, unless he be able to show, that an everlasting good may be obtained by a lie: But so much doth every one depart from eternity, as be discordeth from verity. 2. But say they, what if our own or our brother's life being endangered, might be redeemed by a lie, shall it not be lawful in that case to lie? I answer with Augustine, That death which foolish men do fear, who fear not to sin, killeth the body and not the soul: But the lying tongue slayeth the soul. It is therefore most perversely said, that the one ought spiritually to die, that the other may corporally live. Seeing therefore by lying, eternal life is lost, we may not lie to preserve any man's temporal life; no more than we would think it our duty, if by our witchcraft, theft, adultery, we could save a man's life, to play the witches, thieves, or adulterers, to that end. Nay rather according to that counsel of the wise man, Eccles. 4. 33. We are to strive for the truth unto death. 3. But suppose, say they, that if thou wilt lie thou mayst save thy chastity, if thou wilt not lie thou shalt be forced to fornication, or some other sin which is more grievous than lying; must we not of two evils choose the less? This case of compensative sins, whereby a more grievous sin is as they suppose redeemed by a less, doth trouble many. But although of two evils of punishment, the less is to be chosen, yet this holdeth not in sins: For if I may not sin, that good may come thereof, then may I not commit one sin, that another may be avoided. Neither as I suppose can they allege any case wherein a man shall so be concluded betwixt two sins, as that he may not have an issue without committing a new sin. What then will you say, ought one rather to commit whoredom than to make a lie? I answer first with Augustine, If you ask 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 ask, whither he ought to avoid, who cannot shun both, but may escape the one? I answer, he ought to avoid his own sin rather than an others, and rather the less, if it be his own, than the greater, if it be another's. For although manslaughter be a more grievous sin than theft: yet it is worse to steal, than to be killed. Secondly, he thatlyeth that he may not be forced to whoredom, or some other sin; to avoid an uncertain sin, he runneth into a certain. Thirdly, neither may they be said to commit sin, upon whom whoredom is enforced against their will: for they do but receive wrong, whereas the others which enforce them, do commit the sin. Neither is whoredom which is enforced upon another against their will, in respect of the sufferer, a corruption, but a vexation: For the mind remaining uncorrupt the body is not corrupted. Who therefore seeth not whether a man ought rather to avoid the permission and suffering of another man's sin, which he cannot hinder; or the doing of his own. 4. But what if by my lie I may further the salvation of my brother, may I not lie in that case, as for example, of an heretic to make a true Christian, and to reclaim a heathen man from paganism to Christianity? Neither may we lie in this case, Lib. cont. Mendacium ad Consent. as Augustine proveth at large: for when as the Priscillianists, who were a pernicious sect of heretics, did so cloak their heresy that they could hardly be discovered; diverse professors of the truth, feigning themselves to be Priscillianists, denied the true faith, that they might insinuat themselves into the company of the Priscillianists, that so they might be discovered, and reclaimed to the profession of the truth. This fact of theirs Augustine condemneth. Neither doubteth he to affirm that the professors of the truth, that they might discover the heretics, did lie more perniciously, or at lest more dangerously, than the heretics did lie in covering their heresy from them. And again, far 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 inveniendum, quemsi tale doceat, perdat inventum, And by casting away himself seek 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 salvation; all faith will be abolished: for thou shalt not be able to say any thing wherein he may not think that thou dost lie for his good. And that it is not lawful to lie for the salvation of men, hereby it is evident: Because we may not lie for God's cause. job. 13. 7. 8. 1. Cor. 15. 15. job. 13, For whosoever will lie for God, he shall be found guilty of false witness against God. And thus it appeareth that we may lie for no cause. 1. And that we may abide firm and resolute in this truth, let us first hold this as a firm principle in Divinity; We may not do evil that good may come thereof. Rom. 3. 8. For those that say we may, their damnation is just. But to lie is to do evil, as hath been proved, therefore we may not lie that good may come thereof. Yea but (say they) actions are to be esteemed according to their end: Therefore to lie to a good end, is good. That is true in things which be in their own nature indifferent, but lying is in it own nature evil and unjust. 2. We are to consider that we are not to lie for our own life or safety, otherwise Peter had not offended when being in fear of his life, he lied, saying that he knew not Christ: and therefore we are not to lie for the life or safety of another. 3. Every lie is pernicious, if not to the neighbour, yet to the speaker. For every lie is contrary to the virtue of truth, and therefore is a lie; contrary to the law, & therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 3. 10. a sin, or transgression of the law: and every transgression of the law maketh us subject to the curse of the law. Therefore the lie which in respect of the neighbour is officious, in respect of the speaker is pernicious. Therefore no lie is lawful. What then will you say, is the truth always to be professed? 2. That is the other question: Whereunto I answer, That the truth is never to be denied, that an untruth is never to be affirmed, and yet notwithstanding the truth is not always to be professed. For the profession of the truth is sometimes necessary, sometimes free and in our own choice, sometimes unseasonable. Necessary, when as the consideration of God's glory, our neighbours good, or our own duty, requireth it at our hands: As first in causes spiritual, when a man is called to an account of his faith and religion: for then the Christian Apology and constant profession of the faith is necessary. 1. l. Pet. 3. 15. Pet. 3. 15, Be ready always to give an answer to every man that asketh you a reason of the hope that is in you: For as with the heart we believe unto righteousness, Rom. 10. 10. so with the mouth we confess unto salvation. He that confesseth me (saith Christ) before men, Mat. 10. 32, 33. him will I confess also before my father which is in heaven. But whosoever shall deny me before men, him will I also deny before my father which is in heaven. In causes civil, as in the place of judgement, when as a man is lawfully called as a witness to testify the truth: For then, as we are forbidden to bear false witness, so are we commanded to bear witness to the truth. The profession of the truth is unseasonable, when as there being no necessity of uttering it in respect either of God's glory, our neighbours good, or our own duty, it is joined with our own or our neighbour's danger or harm; for then the truth may, yea must be concealed either in whole or in part. It is free and in our own choice, when it is neither necessary, nor unseasonable: for than we may either profess it or conceal it. And herein as in all other, Christ's action must be our instruction: For when as he was convented before the Priests and pharisees, whom he perceived to offend of prepenced malice, he would answer nothing to their demands, lest he should seem to cast holy things before dogs, Mat. 7. 6. or pearls before swine, which would not only trample the truth under their feet, but also persecute the professor thereof. Mat. 27. 11. 21, 1. Tim. 6. 13. But before Pontius Pilate he is said to have witnessed a good confession: john 18. 36, 37. For not only he confessed himself to be the King of the jews, but also made this profession, For this cause am I borne, and for this cause came I into the world, that I should bear witness unto the truth, john 18. 20, 21. etc. Again, 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 himself. But when the high Priests adjured him that he should plainly tell whether he was the son of God or not; then although the profession of the truth were joined with manifest danger of his life, notwithstanding, seeing it so nearly concerned the glory of God, the good of his followers, and the conviction of his adversaries, Mat. 26. 63, 64. he made a notable confession of the truth. And that the truth sometimes may be concealed, it may be proved by the authority of God himself: For when as the Lord appointed Samuel to go to Bethlehem to anoint David king, Samuel desired to be informed how that might safely be done; for if Saul should hear thereof, he would be sure to kill him. The Lord therefore teacheth him this godly policy: Thou shalt take an heifer with thee, 1. Sam. 16▪ 2. 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 commandment of God to conceal the more principal: which teacheth us that the simplicity of doves is to be tempered with the wisdom of servants. The same is proved by the example of Abraham, Gen. 20. 12. which himself doth justify: for whereas Sara was not only 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 joined with the damage or danger, either of ourselves or others, and so is unseasonable; howsoever, we may neither deny the truth, nor utter an untruth: yet we may, or rather must conceal the truth, either wholly or in part. As for example. An innocent man who is persecuted for righteousness sake, is sought for by his persecutors that he may be brought to punishment, committeth himself to your fidelity and safe custody: The persecutors come and demand of you where this party 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 think he is not, you shall lie. Will you offend in lying against your own soul, or in treachery against the innocent? Forsooth the circumstances are to be considered. If you plainly see that notwithstanding whatsoever you shall say he cannot be concealed, it is all one in respect of the innocent party, whether you conceal the truth or confess it: For neither by confessing the truth shall you betray him, nor by concealing it, save him. If it be doubtful whether by concealing the truth he may be preserved or not, hide the truth so much as thou mayst, and by telling some other truth as Ra●ab did, divert the fury of the persecutors another way. But if the party be so hid that unless thou discover 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 lie. Therefore as Augustine faith, A man in such a case must say, I know where he is, but I will never tell you: for which Christian humanity whatsoever you shall constantly endure, Lib. cont. Mendacium 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 certain Bishop, Firmans by name, but more firm (as he saith) in resolution: For when as messengers sent from a persecuting emperor, inquired 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 discover the party. Whereupon they bring him to before the emperor, who admiring the constancy 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: Plut●rch. de gar●●ulitate. who rather than he would be forced by any tortures to utter secrets against his will, he did bite off his tongue and spit it in the tyrant's face. And thus much may suffice to have spoken of the three general notes: this only remaineth, that we should apply them to ourselves. Wherefore from this proposition of the holy Ghost (Those that walk uprightly, work righteousness, embrace the truth, are such as shall inherit the kingdom of heaven: and reciprocally those that shall inherit the kingdom of heaven are such as walk uprightly, exercise justice, speak the truth in their hearts,) let us consider what every man's conscience will assume: for if thy conscience shall make this assumption, But I walk uprightly, work righteousness, embrace the truth, though with great imperfection, yet with my true endeavour and unfeigned purpose and desire of mine heart; then upon these premises will follow this happy conclusion, Therefore thou are one of those that shall inherit the kingdom of heaven. 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 livest unjustly, and followest after lies; upon these premises it will follow necessarily, That thou art not such an one as shall inherit the kingdom of heaven. And therefore as thou wouldst hope to be saved, so repent of these sins, and embrace the contrary virtues which are here set down as the proper notes of God's children. But let us come to the fourth note, which (as also the third whereof even now I spoke) respecteth the tongue, and the same in part may be said of the eight. Now whereas the holy Ghost among the ten notes of God's children, taketh two or three from the tongue, it appeareth that great regard is to be had of the tongue. For howsoever 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 love to use it, so shall they eat the fruit thereof. And Christ our Saviour after he had said, Prou. 18, 2●. that men are to give an account of their idle words, he adjoineth this reason, Mat. 12▪ 34. for by thy words, saith he, thou shalt be justified, and by thy words thou shalt be condemned. Wherefore let us learn to govern our tongue, otherwise we shall be convicted by three notes out of this Psalm, that we neither are sound members of the Church militant, nor shall be inheritors of glory in the Church triumphant; but rather shall show our profession of religion (though otherwise never so glorious) to be but vain. For as james saith, If any man among you seemeth religious, jam. 1. 26. and refraineth not his tongue, but deceiveth his own heart; that man's religion is vain. Moreover betwixt the third note and this fourth, there is great assinitie. For thereby are signified two duties of the tongue which may not be severed, the contrary affirmative being understood under this negative, namely that the speech of the upright man concerning his neighbour is full of charity, whereby▪ The is so far from defaming him by uncharitable slanders, as that he showeth himself greatly to tender his good name. For in all our speech concerning our neighbour, these two things are required, That our talk be the speech of verity, and of charity: 1. Cor. 13. 6. For charity rejoiceth in the truth: and truth must be spoken in charity, Eph. 4. 15. as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, speaking the truth in love. Neither sufficeth a true speech unless it proceed from charity, nor a charitable speechunlesse it be joined with verity. Truth without charity is malicious, and charity without truth is a liar. But let us come to the words themselves; He that slandereth not with his tongue. The Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to play the espy, and by a metaphor, to backbite or slander: For backbiters and whisperers after the manner of espies, go up and down dissembling their malice, that they may espy the faults and defects of others, whereof they may make a malicious relation to such as will give ear to their slanders. So that backbiting is a malicious defamation of a man behind his back. Now that I may speak of this matter according to the scope of the holy ghost in this place, I am to show, first, that those which be heirs apparent of the kingdom of heaven, neither are nor should be backbiters; and secondly, that all sorts of men besides them, do slander with their tongues. For so shall it appear, that this is a proper note of the sons and heirs of God, agreeing to them all, and to them alone. And that the citizen of heaven doth and aught to abhor from backbiting, the horrible wickedness of this sin doth evince. For first Leuit. 19, where it is straightly forbidden, Leuit. 19 16. the talebearer is compared to a peddler, Thou shalt not walk about with tales and slanders, as it were a peddler among thy people; so much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth. For as the peddler having 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 talebearers gathering together tales and rumours, as it were wares, go from one to another, that such wares as either themselves have invented, or have gathered by report, they may utter in the absence of their neighbour to his infamy and disgrace. Psal. 50. 20. Likewise Psal. 50. it is condemned as a notable crime, which God will not suffer to go unpunished, Ezec. Ezec. 22. 9 22. it is reckoned among the abominations of I erusalem, for which destruction is denounced against it: and Rom. 1. Rom. 1. 29. 30. among the crimes of the heathen, given over unto a reprobat sense, this is placed, That they were whisperers and backbiters. But the detestable abomination of this sin may more clearly appear, if we consider either the causes from whence it springeth, or the fruits and effects which it bringeth forth. It ariseth of envy and hatred: for therefore backbiters slander other, either because they hate them as their enemies, or envy them as their betters. In both respects, backbiting is numbered among the murders of the tongue: and for that cause, the backbiters tongue (which being inflamed with rancour and envy, is worthily said to be set on fire from hell) is sitly compared to a bow, ●am. 3. a sword, a razor, an asp, and other deadly things. jer. 18. 18. For those which smite with their tongue, they bend their tongue as it were a bow of lies: jer. 9 3. out of which they shoot bitter words as it were arrows: Psal. 120. 3. wherewith they shoot at the upright in secret, Psal. 64. 3, 4. they shoot at him suddenly and fear not. They whet their tongue like a sword, Psal. 64. 3. and pronounce words like a piercing sword, Pro. 12. 18. yea their words are swords. Their tongue is like to a sharp razor. Psal. 55. 21. They have sharpened their tongues like a serpent, Psal. 52. 2. venenum ptyados, the poison of the spitting asp (which sendeth his poison Psal. 140. 3. far off) is under their lips. jam. 3. 6. 8. In a word, their tongue is a fire, a world of wickedness, an unruly evil, full of deadly poison. But consider withal the fruits of backbiting: for the backbiter is not a single manslayer, but he killeth three men as it were with one stroke. For which cause every false witness, and consequently every backbiter, who is one of the worst kinds of false witnesses, is said to be an arrow, Pro. 25. 18. an hammer, and a sword: an arrow, in respect of him that is absent, whom he woundeth a far off, in his good name, in his goods, in his friends, and sometimes in his life. Eccles. 7. 3. Of his good name he always spoileth his neighbour, which is more precious than ointments, Pro. 22. 1. and more to be desired than great riches; and therefore doth offer him greater wrong, than if he had robbed him of his goods. Son of Syrach ●. 15. Wherefore as that wise man exhorteth, Be not counted a talebearer, & lie not in wait with thy tongue; for shame doth follow a thief, but evil condemnation is upon him that is double-tongued. Again, that which is stolen, may be restored again; but the blot of infamy can never be wiped away: against the biting of the sycophant (which is backbiting) there is no remedy: thieves also may be prevented or shunned, but who is able to escape or avoid the slander of the talebearer? But the backbiter doth not only spoil his neighbour of his good name, but sometimes also of his goods, as we see in the example of Ziba, who by slandering his master Mephibosheth, 2. Sam. 16. 4. obtained his goods. Again, the backbiter or talebearer increaseth hatred among enemies, & soweth discord among friends. For as Solomon saith, Without wood the fire is quenched, Pro. 26. 20. and without a talebearer strife ceaseth. Pro. 16. 28. And again, a froward person soweth strife, and a talebearer maketh division among princes: and therefore the backbiter doth not only rob a man of his goods and good name, but sometimes also of his friends. But to bereave a man of his friends, is a greater wrong than easily can be imagined: Pro. 18. 24. for a friend oftentimes is nearer and dearer than a brother. Mat. 5. 9 Now if they be happy which are peacemakers, then cursed are they that sow hatred among friends: for this is that seventh thing which the Lord doth especially abhor. Prou. 6. 19 And as the peacemakers are the sons of God, so are talebearers the children of the devil, whose conditions in slandering and sowing discord, they do resemble. Lastly, the slanderer sometimes bereaveth his neighbour of his life, Ezec. 22. 9 and carrieth tales to shed blood: 1. Sam. 22. 9 11 as appeareth in Doeg, of whom David complaineth, Psal. 52. 2. 4. Psal. 52. that his tongue did cut like a sharp razor, and that he loved all words that might destroy. For howsoever the talebearers words do oftentimes come out with sighs, as though he pitied the party whom he doth backbite, Pro. 26. 22. yet they descend into the bowels, and pierce the heart, and therefore the backbiters tongue, as you have heard, is compared to most deadly things. 2. To him that receiveth the slander, the backbiter is an hammer to knock him on the head, Eius enim aurem dum inficit animam interficit: for whiles he infecteth his ear, he destroyeth his soul, casting thereinto the seeds of suspicion, hatred, 1. Sam. 22. 11. and contempt, as 1. Sam. 22. which afterward bring forth most damnable fruits. 3. Lastly, to himself he is a sword, destroying his own soul, by committing that sin which is most odious unto God: Leu●t. 19 14 for he which slandereth his neighbour behind his back, he committeth the same offence with him that raileth on the deaf, and is like to him that smiteth his neighbour secretly; Deut. 27. 24. which whosoever doth, he is accursed. And therefore no marvel, though this be said to be that seventh sin which God doth abhor; Prou. 6. 19 for there is no sin which maketh a man so like the devil, as this doth: for from slandering and backbiting he hath his name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Tim, 3. 3. which is a common name to him with all slanderers. Tit. 2. 3. But as the Lord doth greatly detest backbiting, so doth he grievously punish it; Psal. 50. 20, 21. and not only them, but also the places that harbour them; Psal. 52. 5. and not only in this life, Ezec. 22. 9 but in the life to come: for if railers shall not inherit the kingdom of God, 1. Cor. 6. 10. much less shall slanderers. And therefore it is evident, that this vice (I speak of the habit or custom of backbiting, for in many things we sin all; and he is a very perfect man that never offendeth in his tongue) is not incident unto a citizen of heaven. jam. 3. 2. This note therefore agreeth to all them that shall inherit the kingdom of God. It remaineth therefore, that I should show how it agreeth to them alone: for backbiting is so common a vice, that it is naturally in all men: for unto all doth the Apostle apply those testimonies, Rom. 3. 12, 13. They have all gone out of the way, there is none that doth good, no not one, their throat is an open sepulchre, the poison of asps is under their lips. And therefore none are freed from it, but those which are regenerate: neither is this vice seen alone in them that are profane and openly wicked, but also in them who would seem to be religious. For those which would seem religious, and yet be not so, these for the most part place the top of their religion, in inveighing against the faults of others, that is to say, in backbiting: as though other men's want of religion would prove them to be religious. But this custom argueth him that useth it, to be an hypocrite and a vile person. For as james saith, jam. ● 25. If any man would seem to be religious, and doth not refrain his tongue, but deceiveth his own heart, that man's religion is vain. And it is truly said of Hierome, It is the property of vile persons to make others vile: and those which cannot be commended by their own desert, do seek to be commended in comparison of others. Wherefore as we desire to be accounted heirs of heaven, so let us learn to keep our tongues form backbiting; and in tender care of our brother's credit, to cover his offences, especially such as savour of infirmity, as Sem and japhet once did cover the nakedness of their father: Pron. 10. 1●. For as hatred (which often bursteth forth into slandering and backbiting) raiseth contention, 1. Pet. 4. 8. so charity covereth the multitude of offences. What then, will you say, are the offences of our neighbour so to be buried, as that it is not lawful for a man to mention them? As touching the vices of others, this is the duty of every honest man: Gal. 6. 1. First in presence. If a brother be overtaken with some less offence, we are to admonish him in the spirit of meekness: if he offend more grievously, we are to freely to reprove him, Leu. 19 17. and not to suffer sin to rest upon him. De interiori domo cap. 42. Wherefore as Bernard saith, If thou wilt rebuke an offender, reprove him to his face, and bite him not behind his back: Prou. 27. 5▪ 6. For open rebuke is better than secret love. The wounds of a lover (that is to say, even his sharpest reproofs) are faithful, but the kisses of an enemy are to be prayed against. Psal. 141. 5. And David to the like purpose, Let the righteous (saith he) smite me, and I will esteem it a benefit, let him reprove me and it shall be a precious oil that shall not break mine head. Wherefore we are in this behalf to follow the direction of our Saviour Christ: Mat. 18. 15, 16, 17. If thy brother offend against thee (that is, in thy sight, for an offence committed before thee, is a scandal unto thee) go and reprove him between thee and him alone: If he shall hearken unto thee, thou hast won thy brother: But if he shall not hearken unto thee, take unto thee one or two, that by the mouth of two or three witnesses every word may be established. And if he will not vouchsafe to hear them, tell it unto the Church, and if he refuse to hear the Church also, let him be unto 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 son of Beli●l, or one that is openly profane, such as the Scriptures calleth a scorner, who maketh a scoff of all religion; with such when they offend before us, we are to take another course: For although our hearts ought to be grieved and vexed at the wickedness of profane persons, 2. Pet. 2. 7. 8. as Lots was among the Sodomites; though we ought to mourn for the sins of our neighbours and countrymen, Ezec. 9 4. 6. as those who were marked in the forehead, that they might escape the common destruction; Psal. 119. 158. though it ought to be an irksome thing unto us, as it was to David, to fee the transgressors which keep not the word of God; finally though with Dauid● we ought to weep rivers of waters, Psal. 119. 136. because men keep not God's law: notwithstanding, private admonition or brotherly reproof is not to be used to wards desperate sinners, or profane ruffians. Mat. 7. 6. For holy things, as our Saviour Christ adviseth, are not to be cast before dogs, neither is precious pearl of brotherly admonition to be thrown before swine: for they will not only trample it under their feet, but also turn upon thee, to offer thee violence or disgrace. And to the same purpose is the advice of Solomon. Prou. 9, Prou. 9 7, 8, 9 He that reproveth a scorner, purchaseth to himself shame, and he that rebuketh the wicked getteth himself reproach. Rebuke not a scorner lest he hate thee, but rebuke a wise man and he will love thee. Give admonition to the wise, and he will be the wiser; teach a righteous man and he will increase in learning. And such aught to be our behaviour in presence of him that offendeth. As for those which be absent, we are not, behind our neighbours back, Prou. 10. 18. to publish their shame: For he that uttereth infamy is a fool. The secret faults of our neighbours, especially such as are committed of infirmity, we are to conceal and cover▪ 1. Pet. 4. 8. For love covereth the multitude of sins. Neither are we to utter the rest, unless we be urged thereunto by some necessity, which may concern either thy neighbour or thyself. 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 sins, as it were his diseases, which by private admonition could not be cured, should be declared unto a superior, that hath authority or government over him, as it were his Physician to cure him. But herein we must be careful that this delation or acquainting of the superior with the faults of the inferior, Mat. 18. 15, 16, 17. do follow upon our private admonition, if conveniently it could be used, and proceed from our love towards the party whose good we therein do seek. Gen. 37. 2. Thus joseph told the faults of his brethren to jacob their father; Thus they of the household of Chloe notified the vices of the Corinthians to Paul. 1. Cor. 1. ●1. Now to the party to whom thou speakest, it may be necessary that he should be premonished of another man's faults, when there is danger that either the injury thereof will redound to his loss, or the contagion of them will infect him. When the injury is feared, we may say to our neighbour, Take heed of such a man, for he intendeth such a mischief towards you. Act. 23. 16. Thus Paul's sisters son certified him how certain jews lay in wait for him. Thus johanan with other captains, premonished Gedaliah of the slaughter intended against him by Isma●l. jer. 40. 14. 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 given to drunkenness, to whoredom, to swearing, etc. or he is in the number of such sinners, with whom familiar acquaintance is not to be entertained. 1. 1. Cor. 5. 11. Cor. 5. 11. For thyself it may be necessary to declare another man's fault, when thou mayst not conceal it, unless thou wilt be guilty of the same offence, as in the matter of treason, and sometimes of other crimes. And this is that which the son of Syrach adviseth in this behalf, Eccles. 19 8. Declare not other men's manners, neither to friend nor foe. And if the sin appertain not unto thee, that is, if thou shalt not by thy silence be enwrapped in the guilt thereof, reveal it not: But if upon no necessity thou shalt utter the offences of thy neighbour which is absent, thou playest the part of a slanderer, yea of the devil. And how soever this vice of backbiting and slandering be a very grievous fault, as hath been showed: yet there is no sin more common, none more usual, none less regarded; so common, that it is in every body's mouth almost, even of those that would seem religious; so usual, that there is no feast, no meeting, no communication almost among men, which is not full of rumours and ill reports of other men; whiles some of hatred defame others, others of envy detract from them, others of self-love desire themselves preferred before them. And so ordinary a fault it is among men, that most men when by ill speaking they defame and disgrace their neighbour, they do not perceive themselves to offend. But if we be God's children, how cometh it to pass that we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, devils, and carry the devil about us, as a slandering and lying spirit in our mouths? Yea, Objection. 1. but so long as I speak the truth of my neighbour (saith one) I am not to be blamed. Answer. 1. Yea, but few talebearers or backbiters are able to say so much of themselves truly, whose manner is either to invent tales of themselves, or else to such reports as they have heard, to add of their own. 2. Howsoever in show of words tale-bearers sometimes do seem to speak the truth, yet in respect of their purpose and intent (which is, that their neighbour may seem worse by their report than indeed he is) they are to be accounted liars and slanderers. It was true which Doeg reported to Saul concerning David and Abimelech the priest: 1. Sam. 22. 9, 10 but because by his narration he would have Saul to gather that Abimelech had conspired with David against him, 1. Sam. 21. 6▪ 9 he is condemned of falsehood and lying. Psal. 52. 3. But suppose the evil report which thou utterest concerning thy brother, Psal. 52. 2, 3, 4. be true, yet if it proceed from hatred of his person, thou art a backbiter and slanderer: For even as he is a murderer that killeth a malefactor without judgement, without calling; so he is a slanderer, who upon no necessity diffameth his brother, though he deserve so to be spoken of. 2. Yea but I (saith another) in reporting the faults of my neighbour, have regard to his credit: for I tell them to my friend, with this caution, that he shall tell no body. Indeed so do backbiters use to say: I have a secret to tell you, but you must keep it to yourself. But whether should I say is greater, your malice, or your folly? that which you would have concealed, yourself do utter. For if you would have it concealed indeed, why do you not trust your own tongue rather than another man's? or how can you require that of another, which you cannot obtain from yourself? 3. Yea, but he is my friend, and he will keep it secret. So hath he friends, and they also have friends, by whom the ill report or slander may be spread far and near. Follow therefore the advice of jesus the son of Syrach, Declare not other men's manners, Eccles. 19▪ 8, 10, 11. 12. neither to friend nor foe, and if it be not sin to thee, revelle 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 fool travaileth when he hath heard a thing, as a woman which is about to bring forth a child: as an arrow that sticketh in one's thigh, so is a word in a fools heart, that is, it must out. 4. Yea, but I do so report my neighbour's fault, as that it may appear I am sorry for him. Or rather (say I) that thou mayest appear to be an hypocrite, such as Bernard describeth: Serm. in Ca●. 24 You shall see them sometimes (saith he) to send deep sighs before a slander: and so with a kind of gravity, and slowness of speech, with a sad look, and dejected countenance, and doleful voice, the slander is uttered, being so much the more credible, as to them that hear it, it seemeth to be uttered with an unwilling 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 love him, but I could never reclaim him from this fault. And another, I had (saith he) certain notice of this matter, but it should never have been blazed abroad for me; but seeing the matter is made known by others, I cannot deny the truth, with grief I speak it, but so●t is. And then be addeth: it is great pity, 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 Solomon saith, Pro. 18. 8. & 26. 22. Prou. 18, The words of a talebearer are like the words of them that are wounded (that is, they be dolefully uttered) but they go dowue into the bowels of the belly, that is, they inflict, though hidden, yet deadly and incurable wounds. By this which hath been said, it appeareth what is the duty of every good Christian, namely, to admonish or reprove our brother (if need be) to his face; but behind his back to say nothing of him but good, unless we be compelled thereto by necessity: and that to this end, either that his neighbour of whom he speaketh may be cured from the corruption of the sin; or he to whom he speaketh, may be freed either from the injury or from the contagion of the sin; or he who speaketh, may be preserved from the guilt of the sin, which by silence he should incur. This Christian duty is duly to be practised of us all who would be accounted the sons and heirs of God: and with so much the greater diligence & care we are to eschew the foul vice of backbiting and slandering, as it is more common in use, and more hard to be left. And to this purpose there are some things to be considered of us, some things to be done. Consider, first the grievousness of this fault: for every slanderer is a manslayer, striking his brother in secret, and wounding him as it were behind his back; yea, as I said before, killing three men with one stroke: he is a serpent which biteth secretly: a devil, depraving also such things as are well done. Consider, that by backbiting thou makest thyself guilty of the breach of two commandments, to wit, the fixed and the ninth. Consider, that in other sins men communicate with beasts, but in this, with the devil himself. Consider, that all thy slanders are registered in the book of God's providence; and howsoever the Lord seemeth for a time not to regard them, yet he will reprove thee, and set them in order before thee. Consider, how much thou wouldst be abashed, if thy neighbour whom thou backbitest, should take thee with the manner, and t●nquam lupus in fabula, Psal. 50. 21. hear thy tale: how much more oughtest thou to be ashamed, seeing God himself doth hear thy slanders? Consider, when thou art about to speak of thy neighbour's faults, with what mind thou speakest of them: for if of hatred, of envy, of self-love, if to diffame him, or by disgracing him to grace thyself; bid Satan avaunt, who seeketh to be a lying and slanderous spirit in thy mouth. Lastly consider, that of idle words an account is to be made, how much more of malicious and slanderous words? There are three things also to be put in practice, that we may avoid this sin. First, we must fly curiosity, whereby men use to pry busily into other men's behaviour, and securely neglect their own: So doth Plutarch not unfitly define curiosity, De curio●it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a desire to be acquainted with other men's evils. For there are many curious persons and busy bodies, Plutarch de curiositate. who with Lamia or the witch in the fable put on their eyes when they go abroad, but lay them aside when they come home. Such kind of persons Peter by an elegant name calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, superintendents over other men's affairs, 1. Pet. 4. 15. and as it were bishops over other men's diocese. And Paul likewise fitly describeth such kind of women, 1● Tim. 5. 13. which being idle, learn to go about from house to house: yea, not only idle, but also prattlers and busy bodies, speaking things which are not comely. We are indeed to observe one another, Heb. 1●. ●4. to provoke unto love and good works: but we are not like busy bodies, to pry into the conversation of others, that espying their wants, we should censure them, disgrace or diffame them. We may not be many masters to censure others: jam. 3. 4. For in many things we offend all. Rom. 2. 1. Therefore thou are inexcusable, o man, whosoever thou ●rt that judgest: for in that thou judgest another, thou condemnest thyself, for thou that judgest, dost the same things. And ●hereunto belongeth the exhortation of our Saviour Christ Mat. Mat. 7. 1, 2, etc. 7, judge not, that you be not judged. For with what judgement you judge, you shall be judged, and with what measure you meat, it shall be measured to you again. And why seest thou the mote that is in thy brother's eye, and behold a beam is in thine own eye? Hypocrite, first cast out the beam out of thine own eye, and then shalt thou see clearly to cast the mote out of thy brother's eye. The second thing therefore is, that we should be conversant in judging of ourselves, and should, as Plutarch saith, turn our curiosity inward. For as Bernard well saith, De interiori Demo, cap. 42. Woe be to that man who neglecteth to amend his own life, and ceaseth not to carp at the life of others. If thou wilt be carping, retort thine own sins upon thee: behold not other men's faults, but thine own. For if thou view thyself well, thou wouldst never detract from others. Defile not thy mouth with another man's sin, neither backbite him that offendeth, but be sorry for him. For backbiting is a grievous sin. Tom. 4. ho●il. 3. ad popul. chrysostom saith, The devil bringeth men into this custom, That inquiring into other men's lives, they should neglect their own: for he that maketh busy inquiry into the life of others, hath no leisure to regard his own. Thirdly, we are to imitate the example of David. Psal. Psal. 39 1. 39 1. I said (that is, I fully purposed and set down this resolution with myself) I will observe my ways, that I sin not with my tongue: I will keep my mouth as it were with a bridle. For if we let loose the reins to our untamed tongue, we shall find it to be as james saith, jam. 3. 6. a world of wickedness. And because it is a hard thing to tame our tongues, which james calleth an unruly evil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ▪ we are with the same David to pray unto God in this behalf, Psal. 141. 3. Set a watch, O Lord, before my mouth, and keep the door of my lips. For of ourselves we are not able to govern our tongues, jam. 3. 7, 8. as james saith, 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 story of Pambus recorded in the tripartite history of the Church. Lib. 8▪ cap. 1. For he being unlettered, went to a learned man to be taught a Psalm; and when he had heard the first verse of the 39 Psalm, I said I will observe my ways, that I offend not with my tongue: he desired his master to stay there, for that was sufficient for one lesson. And six months after, being reproved by his teacher, that he 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 demanded, whether as yet he had learned it, he said, That in 49 years he had not so learned that lesson, that he was able to perform it. For as james saith, jam. 3. 2. If any man sin 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 saith, Eccles. 14. ●. Blessed is the man who offendeth not with his mouth. It remaineth therefore, that every one should apply this note to himself. For as those which find themselves to be given to backbiting and slandering, mustrepent of this sin, if ever they hope to rest in the mountain of God's holiness; because as yet they be not so qualified, as they are who shall inherit the kingdom of God, whose property it is, not to slander with their tongue: so those who professing religion, have learned to bridle their tongue, and in tender care of their neighbours good name, do love to speak charitably of them, may by this note among others gather assurance unto themselves, that they be the children of God. The fifth note is expressed in these words, That doth none evil to his neighbour. Where first we are to understand the meaning of the words. By neighbour who is meant, all do not agree. The vulgar sort esteemeth no man their neighbour, who is not vicinus, near them in dwelling. The Scribes and pharisees accounted no man their neighbour, who was not their friend: for so were they wont to say, Thou shalt love thy neighbour, Mat. 5. 43. and hate thine enemy. But Christ our Saviour extendeth the signification of neighbour, to our enemies also: Mat. 5. 44. and Luke10, being demanded by an expounder of the law, Luke 10▪ 37. Who was his neighbour? he evinceth, That the Samaritan, though hated of the jews for his country sake, was that jews neighbour who had fallen among thieves; and consequently, that every jew was to show himself a neighbour to any samaritan or stranger in the like case. And in the law itself the Lord so expoundeth himself; Exod. 23. 4, 5. for whom, in Exod. 23, he calleth thine enemy, Deut. 22. 1, 2, 3. the same in Deut. 22, where the same law is repeated, he calleth thy brother. Now neighbour and brother is used in the same sense in the Scripture, as Leuit. Leuit. 19 17. 19 17. Thy neighbour therefore is not only he which is nigh unto thee in place, or near in friendship, but also he who is near unto thee in nature, as every man is partaking the same human nature with thee, whether he be friend or foe, thy countryman or stranger. For all men are brethren among themselves, having one father, which is God, and one mother, which is the earth. All are neighbours, Act 17. 26. being near one unto another in nature, all made of one blood, Esay 58. 7. all one flesh. For even the poorest man that hath not a clout to cover his nakedness, he is thy flesh, that is, of the sameflesh with thee, and therefore art to pity him, & not to hide thyself from him. By the word neighbour therefore we understand any man whatsoever, every man being near unto us in nature, and nearly joined to us by the common bond of humanity. For therefore doth the holy ghost under the names of neighbour & brother, in the Scriptures signify any other man whatsoever, to teach all men so to be affected one to another, as it becometh loving neighbours and brothers. By Evil we are to understand any harm, injury, loss, or hindrance whatsoever, done either to the soul of his neighbour, or to his body, chastity, goods, or good name: for to the soul harm may be done, by scandals in life or doctrine, that is to say, by evil examples, or erroneous opinions: to the body, by violence; to the chastity, by fornication and adultery; to the goods, by theft or robbery; to the good name, by slanders and ill reports. So that in these words the holy ghost assigneth to the citizen of heaven, such innocency towards all men, that willingly he will do no harm to any man, whether friend or foe, whether countryman of stranger, whereby either his soul may be scandalised, his body hurt, his or her chastity violated, his goods impaired, or his good name impeached. And further, under this negative, the affirmative also is required in those which are and shall be citizens of heaven, namely, That they do not only abstain from evil, but also that they be willing and ready to do good to their neighbour, Mat. 5. 44, 45. that is, not only to their friends and well-willers, but also to their enemies. Thus have we the meaning of the words. Let us now come to the scope and purpose of the Psalmist, that is, to show, that this innocency is a peculiar note to the sons and heirs of God, as belonging to them all, and to them alone: for it is the property of God's children to be more ready to suffer than to offer wrong. 1. Cor. 6, 7. For even Socrates, though a heathen man, could say, That it is better 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to suffer injury, than to do wrong. For from offering evil to any, they are restrained by these considerations: First as touching any other men whatsoever, they call to mind and consider, that they were created according to the same image of God; and consequently that they cannot be hurt, Gen. 9 6. but that the image of God also shall be violated. They consider that they are their brethren, of the same nature, of the same blood, of the same flesh, which affinity maketh even beasts of the same kind to love one another: and therefore that he which hurteth or wrongeth another, offendeth against human nature, and violateth humanity itself. And therefore are lovingly 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 household of faith (in which number when they think of particulars they esteem all that profess the same faith with them) to them they think themselves tied by a nearer bond of love: For those they embrace as brothers; not only in respect of creation, but also in respect of adoption, as brothers not only in nature, but also in Christ: them they love and affect not only as neighbours who are near unto them in nature, but also as those who are one with them in Christ, Gal. 3. 28. as being fellow members of the same body whereof Christ is the head. And therefore they easily perceive that no wrong can be offered to them, Act. 9 4. which doth not redound to Christ himself: for what good or evil is done to his members, Mat. 25. 40. 45. Christ esteemeth it as done to himself. Wherefore the children of God are so far from any course or custom of doing ill to their neighbours, that on the contrary, their desire and endeavour is to do good to all men, Gal. 6. 10. but especially to those which be of the household of faith. For first as touching the souls of their brethren, their desire is to live without offence, Act. 24. 16. and not to hinder the salvation of their brethren, either by provocation, counsel, 1. joh. 2. 10. or example: For he that loveth his brother abideth in the light, and there is no scandal in him. Nay they desire to be so far from hindering the salvation of others, as that they acknowledge it to be their duty, to further by all good means the salvation of their brethren, and to win them to Christ: and to that end observe one another, to stir them up to charity and good works. Heb. 10. 24. They instruct the ignorant, reclaim those that err, admonish those that are backward and exhort them, 1. Thes. 5. 14. reprove those that are fallen and restore them, comfort the weak minded go before others in good example, and by all good means desire to edify them. Neither are they hurtful to them in temporal matters, but labour as much as in them lieth, to preserve the life, the chastity, the goods, and good name of their neighbour. Neither do they good only to them that deserve well at their hands, but also to those that deserve ill, 1. Sam. 24. 18. they requite good for evil, & strive (if it be possible) to overcome evil with goodness. Rom. 12. 21. For howsoever the wicked deserve ill of them, yet they will not defile their hands with doing ill, 1. Sam. 24. 14. but with David they will say according to the ancient proverb: Let wickedness proceed from the wicked, but my hand shall not be upon thee. For if we be the true children of God, we will do as our Saviour Christ exhorteth, Mat. 5. 44, 45. Mat. 5, Love our enemies, bless them that curse us, do good to them that hate us, and pray for them which hurt us and persecute us, resembling therein the disposition of our heavenly father, who maketh his sun to arise on the evil and on the good, and sendeth rain on the just and unjust. This is the study and endeavour of God's children, howbeit sometimes they fail through infirmity, contrary to their purpose. But in the rest who are not Gods children, this innocency cannot be found: for although all men almost are ready to allege, that they never did any man hurt, as though it were a very easy thing for a man to contain his hands from evil: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. yet as Basill saith, This is a duty hard to be performed, and requireth great diligence, neither is it common to the reprobat, but peculiar to the children of God: for as john saith, The whole world (that is, the whole company of the wicked) lieth as it were buried in evil. 1. john. 5. 19 And as Paul testifieth, This is the common corruption of all that are not regenerate by the spirit of God, not to do good but evil. Rom. 3. 10. 12. Rom. 3, There is none righteous, no not one: all are gone out of the way, they are become altogether unprofitable, there is none that doth good, no not one etc. And as in respect of God's children, that proverb is verified, Homo homini Deus, Man towards man resembleth the goodness of God, so in respect of the rest, that other is no less true, Homo homini lupus, Man is as a wolf to man: For that we may descend to particulars; If any man receive an injury, who either may or dares requite it, he will never lightly (unless he be the child of God) suffer it to go unrevenged. For not to revenge the least injury that may be, it is with most men esteemed cowardice: For that which the children of God think to be a glorious thing, namely to pass by an offence; that, the rest account to be ignominious. Prou. 19 11. The understanding of a man maketh him long-suffering, and it is his glory to pass by an offence. Now the children of God abstain from revenging wrongs (which the rest will never suffer to go unrevenged) for these causes: First, because they acknowledge Gods singular providence in all things, and are assured that nothing can happen to them which the Lord himself hath not before ordained. And therefore when wicked men do them any wrong, they acknowledge them to be the instruments of God, which being evil he useth well, to their either chastisement or trial: and therefore they will not with the dog snarl at the staff, neglecting the smiter, but they will look up unto God, and as Esay speaketh, Turn unto him that smiteth them. David when he was reviled by Shemei, acknowledged Shemeis cursed tongue which was set on fire from hell, 2. Sam. 16. 10. to have been the Lords instrument to correct him: when Joseph's brethren feared lest he would revenge the injury which they did unto him in selling him into Egypt, Gen. 45. 5. 7, 8. he acknowledgeth that God by their means had sent him thither for the preservation of the Church. Secondly, because they are endued with charity towards all men; and therefore if it be good that the injury should be dissembled, they are content to cover it and to bury it in the grave of oblivion: Prou. 10. 12. For as hatred stirreth up strife, so love covereth the multitude of offences. But if it be not good either for their neighbour, or for themselves, or for the common wealth, that the injury should be put up, then fly they to the magistrate: for he is the minister of God to take vengeance on him that doth evil: Rom. 13. 4. or if the magistrate neglect his duty in this behalf, jer. 51. 36. then do they commit their cause to God, Luke. 18. 7. 8. who hath promised to revenge it. Thirdly, because they know all private revenge to be unlawful and condemned in the Scriptures, as Leuit. 19, Leuit. 19 18. Thou shalt not avenge, nor retain a purpose of revenge against the children of thy people: but shalt love thy neighbour as thyself, I am the Lord. And Rom. 12, dearly beloved avenge not yourselves, but give place to the anger, Rom. 12. 19 namely of God: For it is written, vengeance is mine, I will repay, saith the Lord. But especially Math. 5, Mat. 5. 38. 39 For when as the pharisees had wrested that law Talionis, of requiting like for like (which the Magistrates were to observe in punishing the offences of men committed against their neighbour) unto private revenge, Christ opposeth himself against this corruption, Ye have heard that it hath been said (saith he) an eye for an eye, and a tooth for a tooth. But I say unto you, resist not evil: but whosoever shall smite thee on the right cheek turn to him the other also. Which words we are to understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to say, comparatively, or spoken by way of comparison. For Christ would have us to be so far from desire of revenge, that he would have us ready rather to receive a second injury, than to revenge the former. And hereunto appertaineth that admonition of the Apostle. 1. Thes. 5. 15. 1. Thes. 5. See that none recompense evil for evil unto any man, but ever follow that which is good, both towards yourselves, and toward all men. Fourthly, Psal. 94. 1. because they know that the Lord (who is the God of revenge) hath threatened to avenge those that revenge themselves: Ezec. 25. 12. And well is it said of the son of Syrach, Eccles. 28. 1. he that seeketh vengeance shall find vengeance of the Lord, and he will surely keep his sins. For as Christ himself saith Mat. 6, Mat 6. 15. If you do not forgive men their trespasses, Mat. 18. 35. neither will your heavenly father forgive you your trespasses. Now if this be the property of God's children, not to requite evil for evil, we may easily conceive in what number those Cavaliers, and foolhardy fellows are to be reckoned, all whose courage and manhood consisteth in offering and revenging injuries, who also upon every occasion are ready to quarrel and fight. But let these men know, First, that all private revenge is unlawful, and that if every private man might be his own carver, the magistrate should carry the sword in vain: Secondly, Rom. 13. 4. that all fight (unless it be in lawful battle) is murder in the sight of God: Thirdly, that he which taketh the sword, viz. not delivered unto him by warrant from God, (as it is to the magistrate, to the soldier in lawful battle, Mat. 26. 52. to the private man in case of present necessity) shall perish with the sword: Fourthly, that it is a most fearful thing, either to kill, or to be killed (as oft it happeneth) in private fight: for he that killeth is a murderer, who so polluteth the land with blood as that it cannot be purged but by his own blood. Not to speak of that which every man knoweth, that manslayers have none inheritance in heaven, but shall be excluded out of the heavenly jerusalem, Apoc. 22. 15. and shall have their part in the lake that burneth with fire and brimstone; Apoc. 21. 8. which is the second death: in the mean time who is able to utter what horror of conscience usually accompanieth those who are guilty of murder? Neither is their case better who are slain in fight a private quarrel: For if as the tree falleth, so it lieth: how fearful may we think their estate to be after death, who in thirsting after another man's blood do shed their own blood; and in a desire to murder another, are murdered themselves. Wherefore when we are stirred up to fight or revenge, let us remember the Apostles advice, Ephes. 4, Ephes. 4. 27. Not to give place to the devil: for undoubtedly they are inspired with a fatanicall spirit, who breath out revenge. Wherefore David when Abishai stirred him up to revenge, 2. Sam. 19 22. Shemai answered, What have I to do with you, ye sons of Zeruiah, that this day you should be unto me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of Satan. But to return to my purpose. This is a common thing to all them that are not citizens of heaven, that so oft as either they can or dare, they are ready to requite evil for evil: and very many proceed further, who not only do evil to them that have deserved ill, but many times also either through hatred, or hope of gain, do ill to those who are innocent, neither have deserved evil at their hands. Yea many there are who render evil for good, and seek to harm them of whom they have received good. Seeing then all other men, who be not the sons and heirs of God, are so accustomed to evil doing, it cannot be hoped that they should use to practise the affirmative in doing good: For may we think that those who use to do evil, not only to them that deserve ill, but also to the innocent, and those that deserve well, that they will be ready to do good offices to them that deserve not, and to requite evil with good? Or is it credible that those who are careless of their own salvation should be careful for others, to win them to Christ? Nay, the greatest number are affected as Cain was, who being demanded by the Lord concerning his brother, asked if he were his brother's keeper. Yes verily, we are all appointed keepers of God, Heb. 10. 24. to observe one another, To stir vy one another to love, 1. Cor. 13. 5. and to good works: for love seeketh not her own things, but is also careful for others. And those which be the children of God, are also members of one and the same body, among whom is the communion of Saints. But others are so far from promoting the salvation of their brethren, that by all means they seek to hinder the same, whiles either by provocation, counsel, or example they bring them into sin, which is the cutthroat of the soul, & so become murderers not of men's bodies, but (which is more grievous) of men's souls. Wherefore seeing this innocency agreeth to all the sons and heirs of God, and only to them, it is of good right reckoned among their proper notes, not only in this place, Psal. 24. 4. but elsewhere also in the scriptures, as Ps. 24, Where to the like question, Who shall ascend into the mountain of the Lord, etc. the like answer is shaped, He that hath Innocent hands, and a pure heart, etc. And as the Psalmist in this place affirmeth, that he which doth none evil to his neighbour shall never be removed, but shall rest in the holy mountain of God; Esay. 56. 2. so the Prophet Esay pronounceth that man blessed, who keepeth his hand from doing any evil. It remaineth therefore that every one should apply this note to himself: for howsoever all men almost will affirm that they never did harm to their neighbour, yet it is to be feared lest this innocency can be found but in a few, especially of those who would seem more wise and politic than others: for such is the general wickedness of these times, that none but fools are counted Innocent. And therefore those which would be citizens of heaven, 1. Cor. 3. 18. they must be content to be esteemed fools in the world, that they may be wise to God. Now followeth the sixth note, in these words, And receiveth not an evil report against his neighbour. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth an opprobrious speech, or as the Septuaginta translate, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a reviling and slanderous speech, a sinister or evil report tending to the infamy of our neighbour. The verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, admitteth diverse significations. The first and principal is, to take up: and so a slander may be taken up either in the mind, to think, or devise it, or in the tongue to utter it, or in the ear to hearken or to give ear to it: all which Gods children are to avoid: For as touching the first, howsoever many men think their wicked thoughts to be free, yet notwithstanding the Scriptures teach us that they are repugnant to charity; 1. Cor. 13. 5. for as the Apostle saith, Charity thinketh none evil: Prou. 24. 9 that they are sins, for the wicked thought of a fool is sin: that they are not only forbidden; for so the Prophet Zacharie saith, Zach. 8. 17. Let none of you imagine evil in your heart against his neighbour; Gen. 6. 5. & 8. 21. but also punished, for the holy Ghost doth note that the Lord destroyed the world by the universal deluge, Because the thoughts of men's hearts were continually evil: Prou. 15. 26. that they are an abomination to the Lord: and consequently that we are to bewail them, Act. 8. 22. and crave pardon for them, Esay. 55. 7. and also to repent us of them, Let the unrighteous, saith the Prophet, forsake his own imaginations, and return unto the Lord: For therefore is repentance called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, because it is a changing of the mind. And to conclude, those that will walk uprightly before God, they must labour to approve not only their outward behaviour, but also the secret thoughts of their minds, and affections of their hearts, to him that trieth and searcheth the hearts and r●ynes of men, & especially looketh to the heart. Neither are the children of God to take up in their mouths, that is, to utter (which is a second signification of the verb nasa) slanderous reports: Pro●. 12. 18. for the tongue of the godly wise is healthful, being ready to heal the good name of his neighbour, and not to wound it; whether before his face, by railing, scorning, cursing; or behind his back, by whispering and slandering. And thus some do read this place (and uttereth not a reproach,) which translation seemeth not to be so fit: because we may not think that the Prophet in such brevity of speech, would reckon one and the same note twice; for according to this reading, the fourth note should differ little or nothing at all from this. Neither are the children of God to take up ill reports with their ears, or to give ear unto them, or to receive them; for that is a third signification of the word which the Chaldey paraphrase, and the Greek and Latin translations do embrace, viz. to receive: for so the Septuagints (to omit the rest) do read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and receiveth not an ill report against his neighbours. To these we may add a fourth signification of the verb, which is to bear or endure: according unto which, the meaning of the Prophet may be this, that the child of God cannot brook a slanderer, neither can he endure to hear his neighbour defamed. By neighbour (as was said before) we are to understand, not only those who are near unto us in place (which most commonly are called neighbours) or in friendship, but those who are near unto us in nature (as all men are) whether they be removed from us, either in place, as foreigners and strangers; or in affection, as foes. The meaning therefore of the words is this, that he who shall inherit the kingdom of heaven, shall be so far himself from backbiting his neighbour, or slandering him, as that willingly he heareth not the slanderous reports of tale-bearers, neither can he endure that the good name of his neighbour (which is so dear unto him) should be violated. For surely the good man, to whom the glory of God is dear, and who also tendereth either the fame or salvation of his neighbour, he taketh no delight in hearing the faults of his brethren. For by offences God's glory is obscured, the salvation of our brethren hazarded, their good name impeached, and the judgements of God provoked. Whosoever therefore taketh pleasure in hearing of the offences of others, he also delighteth to hear those things whereby God is dishonoured, our brother's salvation hindered, their good name impaired, and the judgements of God procured: which is scarcely incident to a godly man, whose property it is rather to mourn for the dishonour offered to God, and to be sorry for the infamy of his brother, and to pity his miserable condition, in that by his sin he hath exposed himself to the judgements 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 heavenly jerusalem, forasmuch as they are full of envy and self-love, they think the commendation of others to be to their disparragement, and esteem the dispraise of others as a praise to themselves, and therefore take pleasure to hear the vices and offences of others, their ears being like to cupping-glasses, ready to receive the worst things. And this is so common a vice, though few observe it in themselves, 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 again 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 himself will defame him, nor willingly hear the slanderous reports of others, is particular to the children of God, and heirs of eternal life; and therefore not unworthily reckoned among the notes which are proper to them. Here therefore we are taught, if we would be accounted citizens of heaven, so to tender the good name of our brethren, as that we will not willingly hear the slanders of tale-bearers and backbiters. And forasmuch as this duty is of so great moment and importance, as that the holy Ghost reckoneth it as one of the ten marks of God's children, let us briefly consider and weigh the arguments whereby we may be stirred up to the practice thereof. Consider therefore both the discommodities which follow upon the receiving of ill reports, & also the commodities which accompany the repelling or rejecting of slanders. For if thou hast thine ears open to tale-bearers and slanderers, thou becomest accessary to their sin, and guilty of the same offence with them. Now a slanderer, as I have showed heretofore, is a manslayer, killing three men as it were with one stroke, a serpent biting in secret, a devil. To this foul offence he maketh himself accessary, who willingly receiveth talebearers, and hearkeneth to their slanders. For if there were not a receiver of tales, 〈…〉 there would not be a talebearer. For as in the crime of theft, he is accessary, which receiveth wittingly stolen goods: so in this crime of backbiting, he is accessary, who willingly receiveth the whisperers reports: yea, is more guilty of his neighbour's infamy, than the other is of felony. A thief by himself may steal, and without a receiver may rob his neighbour of his goods: but a talebearer or slanderer cannot rob a man of his good name, nor yet impair his credit, unless there be another to hear and to admit his slanders: well may he show his own malice, but him that is absent, he cannot hurt. De interiori do●o. Wherefore Bernard doubteth not to affirm, That talebearers and tale-hearers are guilty alike. And again, De considerate. 〈◊〉. 2. infine. Whether is more damnable (saith he) to be a teller or a receiver of tales and ill reports, it is hard to say: For as the talebearer hath the devil in his tongue, so the tale-hearer hath the devil in his ear. But if you would use to stop your ears against talebearers, and give them the repulse, either by a frowning countenance, or some sharp reproof, these commodities would follow thereupon: first, you should preserve the good name of your neighbour, which is perhaps as dear unto him, as his life: secondly, you should keep yourself clear from the guilt of this sin. Dum aurem inficit, animam inter●●it. Bern. For as I said before, the backbiter whiles he i●●●cteth the ear, he destroyeth the soul, casting therei●● the seeds of suspicion, hatred, contempt. Thirdly, if you shall so tender the credit of your neighbour, though no friend to thee, as that you cannot with patient ears hear his good name impeached; hereby you may gather, that you are the child of God, for as much as this note of the son and heir of God agreeth unto you. Lastly, you shall cure the slanderer himself of this noisome disease: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for reproof is the cure of such. For as chrysostom saith, If talebearers shall perceive, Hom. 3. ad popul. ●om. 4. that we mislike them more than the parties whom they seek to diffame, they will cease from this evil custom, and amend their fault; and commend us, jan. 5. 20. who have reclaimed them from that sin, as those who have saved them. Wherefore beloved, let us learn to carry ourselves wisely towards talebearers, Eph. 5. 11. that we do not communicate with their sins, but rather reprove them. Let us either by countenance, or speech, or turning away, make it apparent to the talebearer, that we mislike his course. Let us shut our ears to Sycophants, & turn them away with a frowning countenance. For even as the North wind driveth away the rain (and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were the clearer of the sky; Pro. 25. 23. ) so (saith Solomon) doth an angry countenance the slandering tongue. A man ought not therefore to smile upon the talebearer, but to give him an angry look: for if with a pleasant countenance you shall give ear to the talebearer, you shall encourage him to slander: but if you shall hear him with some show of mislike, Hieronym. he will learn (as one saith) not willingly to speak that, which he shall perceive is not willingly heard. But we are not only by countenance, but also (if need be) by speech to put the talebearer to silence. If therefore it shall happen (as oft it happeneth) that a talebearer speaketh evil of a man for that which is good, you may shape him this answer: This is a matter for which you ought to commend him; whereas therefore you maliciously pervert that which is well done or said, you play therein the part of the devil, and make yourself subject to the fearful curse of God, Esay. 5, Esay 5. 20. Woe unto them that speak evil of good. If he speak evil for a matter that is doubtful, you may reply to this effect; Herein you ought Christianly to interpret his doing or saying: 1. Cor. 13. 5. Charity is not suspicious, neither will suffer us easily to believe that which is evil concerning our neighbour, but always expoundeth doubtful things in the better part: But if it were evil as you say, yet what should either he be the better to be backbited, or you for backbiting, or I for giving ear to your words? If for an evil thing, but such as is secret: admonish him to keep it to himself, and privately to deal with the party by way of admonition or reproof: tell him, that the secret faults of our brethren are not to be divulged: and that charity covereth the multitude of offences. If for a manifest offence, and yet but a small fault: tell him, that it is a slip of human infirmity, and that in many things we offend all, and happy is the man that faileth only in small things. If for some great offence, say, What will it profit me to hear that another man is wicked? if he hath any virtues, I pray you tell them me, but his vices declare to himself; if he be such an one as you speak of, he is to be pitied rather than scorned, and we are to behold him as a glass of our weakness. Wherefore let him who thinks that he standeth, take heed lest he fall: We are subject to the like faults, and it is to be ascribed to the grace of God, if we do stand. If he be his enemy whom he backbiteth, tell him▪ That ill will never speaks well and that a malicious report proceeding from hatred, deserveth no credit. For whom men do hate, of them they do think ill & speak ill: for them they behold through their own affection of hatred, as it were a coloured glass, which maketh them and all that they do, to seem evil and odious unto them. If he be his friend, tell him, that he dealeth uncharitably to speak ill of that party who hath deserved well of him. If he allege, that he saith nothing but the truth, tell him, that we must speak the truth in love: Eph. 4. 15. and therefore it is not sufficient, that our speech be true, unless it be charitable. If you plainly perceive his speech to be false, defend the innocency of him that is absent, 1. Sam. 20. 32. as jonathan did the innocency of David, against his own father. If you may be so bold with him, bid Satan avaunt, tell him, that he which falsely slandereth, is a devil, and a manslayer, who with one blow (as it were) seeketh to destroy three, etc. howsoever it is, let it appear, that thou art not well pleased with talebearers, that thine ears do long to hear not the dispraise but the commendation of thy neighbour: if he have any to commend, that thy ears are open to his discourse of virtue: but if either he must needs be speaking, or thou hearing of faults, turn your curiosity towards your own offences. For how can you be excused, if neglecting your own faults, you busily pry into the vices of others. But howsoever, all men are to avoid sycophants and talebearers, yet magistrates especially are to take heed of them, and such as be in authority: for by how much the greater their authority is, so much the more pernicious it will prove, if they give ear to sycophants and slanderers. Putiphar having given credit to the false accusation of his wife, cast innocent joseph into prison: Saul having harkened to their words, 1. Sam, 24. 10. who said, Behold David seeketh evil against thee: persecuted David. And likewise he believing the malicious report of the sycophant Doeg, put to death all the priests of the Lord which were at Nob. David himself giving too hasty credit to the calumniation of the pickthank Siba, 1. Sam. 22. 17. disinherited Mephibosheth. 2. Sam. 16. 4. Ahasuerosh having given ear to the devilish suggestion of wicked Haman, Esther 3. 10. sent forth an edict to destroy the whole nation of the jews. Wherefore it behoveth princes especially, not only in countenance or words, but also with the sword, or other real punishments to repress the talebearer and the sycophant. For as one well saith, Princeps qui delatores non castigat, Suetonius. irritat, A prince that doth not correct slanderers, he doth provoke them. And therefore notable is that profession of David, and worthy of all Christian princes to be imitated, Psal. 101. 5. Him that privily slandereth his neighbour, will I destroy. By this which hath been said, it is manifest, that we are not to give ear to slanderers: notwithstanding, for better evidence I will add, that to hearken willingly to talebearers, is a thing unlawful, hurtful, and shameful: unlawful, because God hath forbidden it, Exo. 23. 1, Exod. 23▪ 1. Thou shalt not receive a false report. Yea a heathen man could say, Thuci. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. That it is no honest thing either for men to deliver slanderous reports one to another, or for the hearers to receive them. And how hurtful it is, there is evidence sufficient in our mother Eve, who because she gave ear to the father of all liars and slanderers, the devil, overthrew as much as in her was, both herself and her whole posterity. It is also a thing of ill report, because it is a sign of a wicked man. For as Solomon saith, The wicked giveth heed to false lips, Pro. 17. 4. and a liar hearkeneth to the naughty tongue. Whereas chose, the detestation of slanders and false reports, is a good sign of the child of God, as the Prophet here showeth. But some man will say, Is it never lawful for a man to hear another report the faults of his neighbour, being absent? I answer, that it is lawful, when either it is profitable for him that is absent, or expedient for thee which hearest, or necessary for him that speaketh. It is profitable for the party absent, when his faults are intimated unto thee, having authority over 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 injury or infection: For he that is forewarned in such a case, is forearmed. Necessary for him which speaketh, when silence would make him accessary 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 have we had in this verse three notes of the citizen of heaven, which are so many branches of charity, to wit, a charitable tongue, a charitable 〈◊〉, and a charitable ear. All which every one is bound to apply to himself, etc. Now followeth the seventh note, vers. 4. In whose eyes a vile person is contemned, but he honoureth those that fear the Lord. Pagnin and others read thus, Aben Ezra D. Kimhi. Who despiseth himself in his own eyes, and abaseth himself. And true indeed it is, that the children of God, howsoever they endeavour to lead an inoffensive course of life, notwithstanding they think very meanly of themselves: for the more holy every man is, the greater sense he hath of his own corruption; and the more perfect he is, the more he feeleth and acknowledgeth his own imperfection. But albeit this assertion be true, yet this exposition doth not fit this place. For the Prophet maketh a plain opposition or Antithesis between the contrary dispositions of God's children, towards men of contrary disposition: namely, that they reverence those who fear God, and contemn 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 Latin translation followeth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The wicked is set at nought in his sight. And likewise R. Shalomoh, as Bucer reporteth, understandeth the words thus, That those who are for their wickedness truly contemptible, are despised of the citizens of heaven. Esay 53. 3. Neither doth the participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify him that despiseth himself, jerem. 22. 28. but simply, despised, as may appear by other places of Scripture. Mala. 1. 7. & 2▪ 9 Neither is the conjunction copulative in the Hebrew text. Dan. 11. 21. This note therefore containeth an opposition or Antithesis of the contrary disposition in the child of God, towards men that are contrary betwixt themselves. And thereby it is signified, that he without partiality 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 contemn God, though they seem honourable in the world: and chose, that he honoureth those that honour God, although they be contemned in the world. For the children of God▪ labour (as their duty is) to conform their judgements to the judgement of their heavenly father: and therefore they honour those whom God would have honoured, and despise those whom God would have despised. But God would have those honoured that honour him, and those that despise him, he would have despised, as himself professeth 1. Sam. 2, 1. Sam. 2. 30. Those that honour me, shall be honoured: but those that contemn me, shall be contemned. Now of this opposition there are two parts, which being such as are not to be severed, do therefore belong to one and the same note. For whosoever doth truly and without respect of persons despise the wicked, because of their wickedness, the same will also honour the godly for their godliness, and chose. But as these two branches are to be joined together; so also they are generally to be understood: Otherwise they do not seem to be perpetual notes of God's children. For this is not a sufficient note of a good man, that he contemneth the wicked, unless also he reverence 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, than all that be haters of their brethren, would challenge this title of godliness to themselves. But the godly man doth not only despise the wicked, but also he honoureth the godly. Neither doth he set at nought this or that wicked man, only from whom perhaps he hath received 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 received some good turn, or whose outward estate is honourable in the world; but generally he hateth and contemneth all those that be wicked for their wickedness sake; and chose he loveth and reverenceth all those that be godly for their godliness sake: for either affection, if it be sincere, must be general, and without respect of persons. But howsoever these two branches are not in use and practise to be severed, yet are we to entreat of them severally. And first of the former part: In whose eyes a reprobate or wicked person is contemned. The Participle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth reprobated, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as jerem. 6, jerem. 6. 30. Reprobat silver are they called, for the Lord hath reprobated them: the Chaldee paraphrase expoundeth it vile; the Septuagints respecting the meaning rather than the word itself, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, wicked, or one that liveth wickedly. For thereby they give us to understand, who they are that are to be held for vile and reprobat persons, namely, the wicked: but not every one that sinneth, is to be held for a wicked or vile person; but in whom sin reigneth, who committeth sin with greediness, who is to every good work reprobat, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and given over to a reprobat sense: such kind of men, Tit. 1. 16. though never so mighty or wealthy in the world, are notwithstanding vile persons and contemptible. Rom. 1. 28. In which sense, Antiochus Epiphanes, Dan. 11, though the son of a mighty king, who for his greatness was called Antiochus the great, Dan. 11. 21. is called a vile person: for sin maketh men vile; and so they seem in the eyes of the godly. By eyes he meaneth the eyes of the mind, the judices and discoverers whereof are the eyes of the body: for in whose judgement or estimation another man is contemptible, his contempt will show itself in the eyes. Now that this contempt of the wicked is a note of God's children, it may appear, 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, Gen. 3. 15. perpetual enmity: Prou. 29. 27. insomuch that a wicked man is abomination to the just, and he that is upright in his way, is abomination to the wicked, as Solomon saith: For they are citizens of contrary kingdoms, the one of the kingdom of light, the other of the kingdom of darkness: they are soldiers warring in contrary camps, the one in the camps of Michael, the other in the camps of the old dragon: they are sons of contrary parents, the one the children of God, the other the children of the devil. As therefore there is opposition betwixt light and darkness, betwixt Michael and the dragon, betwixt God and Satan, 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: Do not I hate them O Lord (saith David) that hate thee, Psa. 139. 21, 22 and am not I vexed with those that rise up against thee? yea I hate them with the perfection of hatred, and esteem them as mine enemies. Such was the affection of Mardocheus towards wicked Haman, Est. 3. etc. And thirdly, seeing it had been better for the wicked that they never had been borne, Mat. 26. 24. as our Saviour saith concerning judas: 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, Luke 23. 30. that the mountains would fall upon them, Apoc 6. 16. that they might be hid from the lamb, and consequently in respect of their sins are as vile as nothing, and as light as vanity; therefore ut homines nihili, as men of no account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they are set at nought by the children of God, as the Septuaginta and the Latin interpreter translate this place. But as this general contempt of the wicked agreeth to all God's children, so also to them alone. john 15. 19 For the world doth love his own, and those that are of the world do love worldlings: and howsoever sometimes they are at variance among themselves, yet will they readily combine themselves against the godly, Luke 23. 12. as Herod and Pilate against Christ. Hereby therefore it appeareth that the general contempt of the wicked is a note of the citizen of heaven. But you will say; what if wicked men be magistrates or governors, are we not to honour them? Surely as they be wicked men who have altogether defaced the image of God, according to which they were created in holiness and righteousness, they are to be contemned: but as they are magistrates, bearing before us the image of God's power and authority; honour and obedience is due unto them in the Lord: for we are to obey evil magistrates, though not unto evil. If therefore we would be esteemed the sons and heirs of God, the wicked are to be vile in our sight. And if we are to contemn and despise the wicked, than their company is to be avoided, and no familiar acquaintance or friendship is to be entertained with them: for such is the hatred and contempt which the children of God have conceived against the wicked, that they can scarcely look on them with patience. Elisha protesteth, 2. King 3. 1●. that had it not been for jehosaphat, he would not so much as have looked upon I●horam the son 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 perceiveth to be one of the offspring of the old serpent, there is a certain rising of the heart against him; so far is he from entering into a league of amity with the wicked: For friendship and familiar acquaintance is for the most part procured by likeness of manners, according to the old proverb, Pares cum paribus facilimè congregantur, Like will to like. And great reason there is why the godly should shun the company and familiartie of the wicked. First, because they mislike their manners and detest their vices: David therefore professeth, Psal. 26. 4. 5. that he had not haunted with vain persons, nor kept company 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 sin: E●cles. 13. 1. For he that toucheth pitch shall be defiled therewith, and he that is familiar with the proud shall be like unto him: Prou. 13. 20. so saith Solomon, He that walketh (that is converseth) with the wise, shall be wise, but a companion of fools (that is to say of the wicked, for they are Salomon's fools) shall be afflicted, that is, as he becometh guilty of the same sins with them, so shall he be partaker of their punishments. The same is testified by the very heathen themselves: 1. Cor. 15. Menander, whom the Apostle citeth in a case not unlike, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Conversing with the wicked, thyself also shalt become wicked. And another, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Theog●●s. Of the good thou shalt learn good things: but if thou be conversant with the wicked, thou shalt lose that understanding which thou hast▪ A little leaven, 1. Cor. 5. 6. saith the Apostle, doth leaven the whole lump. And as it is commonly said, one rotten sheep is able to infect a whole flock: wherefore as we are careful to avoid the presence of him that hath the plague, or some other contagious disease, so ought we much more to avoid the company of those who are overgrown with a leprosy of sin: for no contagion of any bodily disease doth so easily infect the body, as the spiritual diseases of a friend or companion doth corrupt the soul. Thirdly, because by the company and presence of the wicked, the godly are hindered from the duties of piety: wherefore David, Depart from me Psal. 119. 115. (saith he) ye wicked, that I may keep the commandments of my God. Fourthly, that the sinners may be ashamed and so converted: For which cause the Apostle adviseth us not to have our conversation with any, who being called a brother, that is, a Christian, 1. Cor. 5. 11. is a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat not, that is, have no private familiarity with him: for although we are not to forsake their company in respect of public communion either in the Church (for then should we also forsake the assemblies of the Saints, Heb. 10. 25. as the manner of some is) or in the commonwealth (for then should we be wanting in our duty towards our country, and leave the managing of matters to the wicked only) yet are we not privately to accompany with them, for the reasons aforesaid. Again, if it be the property of the godly to contemn the wicked, then doth he not in any wise flatter the wicked in his sin: For flattery, whether it be for the flatterer's profit, it is a base sin; or whether it be for the harm of him that is flattered, it is a most odious sin. The former kind (which more properly are called parasites) like dogs do fawn upon a man for his meat: howsoever in the end like Actaeon's dogs they devour their master: the latter are like Scorpions, which when they fawn upon a man will sting him with their tail: the former are fitly resembled by the ivy, which embraceth the oak to suck out his moisture: the latter, like to coney-catchers when they flatter their neighbour, Prou. 29. 5. they spread a net for his steps: Diogenes. wherefore the Cynic Philosopher being demanded, of all beasts which was most noisome? he answered, of wild & savage beasts, a tyrant; of tame beasts, a flatterer. Neither was it unfitly said of another, That it is better for a man to fall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Antisthenes. for crows do prey upon the dead, but flatterers on the living. Those than that are given to flattery, may easily discern how far they are from the behaviour of the godly: For as Solomon saith, Prou. 28. 4. They that forsake the law praise the wicked; but they that keep the law set themselves against them. And again, He that saith to the wicked (as flatterers use to do) thou art righteous, Pro. 24. 24, 25. him shall the people curse, and the multitude shall abhor him; but to them that (in steed of flattering) rebuke him, shall be pleasure, and upon them shall come the blessing of goodness. Now followeth the other part of the opposition concerning those that honour God: But he honoureth those which fear the Lord. The godly by a Synecdoche he calleth such as fear God. For the sanctifying graces which are the several branches of godliness, as faith, love, fear, etc. they are so linked together as it were in a golden chain, 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 fear of God is a principal part of piety, in which sense, Psal. 111, Psal. 111. 10. it is called caput sapientiae, the head or chief point of wisdom, that is, true godliness, it is no marvel though many times it be put for all religion, as Deu. 6. & 10. Deut. 6. 13. & 10. 12. & be said. Eccles. 12, Eccles. 12. 13. to be the whole duty of man which must teach us, that those which have no fear of God, have no religion in them. Now he is said to fear God, who being truly persuaded both of the infinite power of God, as also of his fatherly love towards him in Christ, above 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 merciful father to him in Christ. And whereas by sin God is displeased, therefore he feareth more to sin, & by sin to offend God, than to displease all men, than to be deprived of all his goods, friends, and commodities of this life, yea of life itself. Wherefore he that feareth God departeth from evil: Prou. 8. 13. yea the fear of the Lord is to hate evil, and is therefore said to be a wellspring of life, Prou. 14. 27. to avoid the snares of death. Those therefore that fear the Lord, the Scripture doubteth not to call blessed, as Prou. 28, Prou. 28. 14. Blessed is the man that feareth always. And Psal. 112. Psal. 112. 1. & 128, Psal. 128. 1. Blessed is the man, yea blessed is every 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 reverenceth and honoureth those that fear the Lord. And why? First, because he knoweth that howsoever they are contemned and despised in the world, as the scum of the world, and offscouring of all things, 1. Cor. 4. 13. notwithstanding they are happy and blessed, and that they are in the world as gold among the dirt. Secondly, he loveth and reverenceth the godly, 1. Sam. 2. 30. because he knoweth that God honoureth those that honour him, In oculi● f●●re. ●ach. 2. 8. and that according to the Latin phrase, he doth bear them in his eyes, insomuch that whosoever hurteth them, they seem to hurt, as it were, the apple of his eye. Thirdly, because he understandeth that those which fear God are the sons and heirs of God, the brethren and fellow heirs with Christ, the temples of the holy Ghost: yea fellow members with themselves of that body, whereof Christ jesus is the head, and therefore whosoever loveth and honoureth them, in them loveth and honoureth Christ. Hereby it appeareth that virtue and true godliness make men true noble and honourable, as chose sin and ungodliness make men base and contemptible: and therefore all that are lovers of virtue and piety, they cannot but honour those who are virtuous and godly. And as this agreeth to all the godly, to love, reverence, and honour those that fear God, and to perform all good offices of brotherly love towards them; so it agreeth to them alone. For the world (that is the universal company of those who are not citizens of heaven) loveth 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 very cause the world doth hate them, as our Saviour Christ doth testify. john. 15. 19 Seeing therefore this duty of honouring the godly is proper and peculiar to the children of God, it is not unworthily made a note of the citizens of heaven. For john also in his Epistle, wherein he setteth down diverse notes whereby men may discern themselves to be the children of God, he reckoneth this as one of the principal, john. 3. 14. We know (saith he) that we are translated from death to life, because we love the brethren. And so Obadiah that he might approve himself to Elias as one that feared God, 1. Kin. 18. 12, 13. he allegeth that favour and honour which he had vouchsafed to the Prophets and servants of God in the time of jezabels' persecution. Neither is there any more certain way to testify our love towards God, than by loving and honouring the children of God: For our goodness cannot reach unto God, and therefore is to be extended towards his Saints upon earth. Psal. 16. 2, 3 Neither can it be that we should love our brother aright, unless we love God much more. And therefore if we love our brethren as we ought, it is an evident sign that we love God: for he that loveth his brother aright, loveth him for God's sake: and he that loveth his brother for God's sake, he cannot but love 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 have in this place a most certain note of a citizen of heaven, if we shall join both the members of the opposition: For whosoever despiseth the wicked, though honoured in the world, because they despise God, and are despised of him; and chose honoureth the godly, though despised in the world, because they honour God, and are honoured of him; and consequently contemneth the wicked, because they are wicked, or for their wickedness sake; and therefore honoureth the godly, because they are godly, or for their godliness sake: he doth evidently show himself not to be of the world, but of God. A notable example of both we have in Elisha the Prophet, 2. King. 3, For when jehoram the king of Israel being in great distress for want of water in that expedition against the Moabites, did therefore with jehosaphat the king of juda, and the king of Edom come unto him to ask counsel of the Lord; Elisha maketh answer to jehoram the king of Israel being the son of Achab and jesabel, an Idolater, What have I to do with thee? Get thee to the Prophets of thy father, and to the Prophets of thy mother: and when he had entreated him not to say so, and had signified in what distress he and the other two kings with their armies were: Elisha replieth, As the Lord of hosts liveth, in whose sight I stand, if it were not that I regard the presence of jehosaphat the king of juda (who was indeed a godly king) I would not have looked towards thee, nor have seen thee. But than is this note most evident, when the wicked (whom the godly man contemneth) abound in wealth and flourish with honour, and chose the godly (whom the good man honoureth) are poor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contemptible in the world. For this, as Basill truly saith, is a token of a noble mind, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. to despise the wicked though honourable in the world. And thereof also men have another notable example in Moses the man of God, who judged the Israelites when they were grievously oppressed in Egypt, to be more happy than all the gallants in pharao's court, who lived in all prosperity. Heb. 11. 24, 25. And therefore by faith refused to be called the son of Pharaoh his daughter, choosing rather to be afflicted together with the people of God, than to have the temporary fruition of sin. And surely beloved, if a man have an eye to the recompense of reward; as Moses had, who would not choose rather to be godly Lazarus, Luke 16. than ungodly Dives. We see therefore, if we desire to be in the number of God's children, how we are to be affected towards other men, namely, that we love, reverence, and honour the godly, though contemned in the world; and chose, despise and set at nought the wicked, though honoured in the world. But this we cannot do, unless we be thoroughly persuaded, that virtue and piety maketh men though in poor estate, truly noble and honourable: and chose, that sin and ungodliness maketh men, though mighty in the world, vile and contemptible. Neither can we indeed be of this persuasion, unless we ourselves be lovers of virtue and godliness, and haters of sin and iniquity. From hence also there doth or may arise both notable terror to the wicked, and singular comfort to the godly, terror to the wicked, because howsoever they flourish in the world, notwithstanding they are despised of God and his children, as men of none account: consolation to the godly, because howsoever they are contemned and abused in the world, yet are they dear and precious to God, and to all the sons and heirs of God. And thus much may suffice to have spoken of the seventh note. The eightfolloweth in these words: He that sweareth to his own hindrance, and changeth not. The Greek translation of the Septuagints, which the vulgar Latin doth follow, readeth, he that sweareth to his neighbour, and deceiveth him not: for it seemeth, the book which the seventy translated, Chald. paraphr. wanted pricks, and that therefore they did read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regna for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rang, Hieronym. the difference only being in the pricks. Aben Ezra etc. Others translate the word l●harang, to afflict himself, expounding it of the vows of fasting, whereby the body is afflicted, and the flesh subdued. But the holy ghost seemeth not to speak of a vow made to God, but of an oath made to man: neither when he speaketh of afflicting the body, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth he use that word harang, which signifieth to do evil, Leuit. 23. 27. 29. 32. but the phrase of afflicting the soul. And beside, this note is reckoned among other duties of charity and righteousness towards our neighbour. Num. 30. 14. The words therefore are to be understood of that faith, Psal. 35. 13. or fidelity which the godly man keepeth in performing his oaths and promises, Esay. 58. 5. although the performance of them be joined with his own loss. And in the like answer returned to the like question, Psal. 24. 4. Psal. 24, this note in the same sense is specified, Nor hath not sworn deceitfully, as those do which mean not to perform their oath. The meaning therefore is, that such is the fidelity of a godly man in keeping his promise, that if he promise any thing, especially under the religion of an oath, he will be sure to perform it, though it be to his own hindrance. Here therefore we are occasioned to speak both of the making and keeping of oaths: and concerning the same to discuss these two questions: first, whether it be the property of a godly man to swear, or not: and secondly, whether having sworn, he be always bound to perform his oath, or not: For in respect of both, there are extremities to be avoided on both sides. Some think a Christian man may not swear at all, others make no conscience of swearing at all. Some think, when they have once sworn, they are to perform their oath, though never so wicked: others will keep their oaths, though never so honest, no further than may stand with their own advantage. Now for the rectifying of our judgement in this behalf, we are generally to consider, what account is to be made of an oath. And first we are to show what an oath is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Arist. and wherefore ordained. An oath is an attestation or calling upon God to be a witness and judge in such things as cannot otherwise be demonstrated: and it is of two sorts, assertory and promissory. An assertory oath (so called, because it hath place in assertions) is a calling upon God, to be both our witness, that we affirm the truth, and also our judge and avenger, if we lie. A promissory oath (so called, because it hath place in promises) is a calling upon God as a witness of our true purpose to perform, and as our surety for performance, and as our judge or avenger, if either we be deceitful in promising, or unfaithful in performing. Now an oath was ordained to supply the want of other arguments, and the insufficiency of human testimonies, to the end, that a needful truth, which otherwise could not be known, might by this means be acknowledged: for an oath hath place neither in matters manifest nor general, as where is question of right; but in things doubtful and particular, where is question of facts, either past or to come. Wherein when as they cannot by other certain and necessary arguments be demonstrated, men fly to testimonies. And because human testimonies have little force in proving by themselves, therefore they fly to oaths, wherein God is called upon as a witness 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 even by the law of nations, that is held for certain and true, which is affirmed under the religion of an oath, though otherwise it could not be proved. For this is engraven in the hearts of all men, That there is a God, to whom all secrets are known, who also is the patron of truth, and avenger of falsehood: and therefore to call upon him as a witness and a judge in that which is not true, it is supposed to be a greater sin 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 outrageous wickedness, as that he feareth not to call upon God whom he knoweth to be a defender of truth and revenger of falsehood, to bear witness with him that he affirmeth the truth, and to execute vengeance on him if he speak an untruth, when he knoweth himself to lie? For what were this but wilfully to provoke the Lord, and as it were to dare him to execute his fierce indignation upon him? And hereby it appeareth, that an oath is an holy ordinance of God, serving greatly for his glory, and for the profit and necessity of men. It is glorious unto God: because when men fly to the name of the Lord as a strong tower and sanctuary of truth, he is acknowledged not only by him that sweareth, but also by them that receive the oath, to be first omnipresent and omniscient, that is, one who is present in every place, and is acquainted with all secrets: secondly, true and a maintainer of truth, and revenger of falsehood: thirdly, just, and therefore willing; omnipotent, and therefore able, to punish those that swear falsely. And these attributes of God are so acknowledged and celebrated in every lawful oath, that to swear by the Lord, Esay. 45. 23. is to confess unto God, Rom. 14. 11. and in the Scriptures it is accounted as none of the meanest parts of his worship, Deut. 6. 13. & 10. 20. Thou shalt fear the Lord thy God and serve him, and shalt swear by his name. Which must put us in mind whensoever we do swear, that by our oath we are to glorify God, and to perform a solemn worship unto him: which was also further signified both by the solemn form of imposing an oath, jos. 7. 19 and the solemn rite of taking an oath among the jews. john 9 24. The form of imposing an oath, 1. King 8. 31. was this, Give glory to God: the manner in deposing, was to stand before the Altar: Cic. pro Cornel▪ Bal. & pro Placc●. which was also the custom of the Athenians and Romans. And as an oath is glorious unto God, so is it also profitable and necessary for men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For an oath being as one saith, the greatest proof among men, it giveth satisfaction to our neighbour, who otherwise would not be satisfied: It is the chief bond of truth, whereby men either bind themselves to God, Num. 30. 2. as in voluntary oaths; or are as it were enforced to speak the truth, as in oaths imposed: for as one well saith, Plutarc. Quest. Rom. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an oath is the freeman's rack. It is the chief preservative against falsehood, the remedy against contention, and as the Apostle saith, Heb. 6. 16. The end of all controversies among men. These premises duly considered, it will not be hard to determine the former questions. For as touching the first: if an oath be (as hath been showed) an holy ordinance of God, making greatly for the glory of God, and profit of men; than whosoever shall refuse to swear, when just and necessary occasion is offered, he sinneth against God's glory and the love of his brethren. Here therefore is to be refuted of us the heresy of the Manichees, renewed by the Anabaptists, who think it altogether unlawful for a Christian to swear, though enjoined thereto by a magistrate. But they sin against the third commandment, and they err, not knowing the Scriptures. For where the Lord forbiddeth us to swear in vain, there he commandeth us to swear aright, for the discharge of our duty in the confirmation of a necessary truth, to God's glory, the good of our neighbour, or the clearing of ourselves. And surely, if it were unlawful to swear as they would bear us 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 have heard maketh for both: and by the neglect thereof we sin against both. And that an oath is lawful, it may appear by the examples of those whom we cannot deny to have sworn lawfully. For first, the most faithful servants of God, both before the law, and since, have used upon just occasion not only themselves to swear, but also to impose oaths upon others. Gen. 21. 23. 31. & 26. 28. Examples of swearing in Abraham and Isaac to Abimelec, Gen. 31. 53. jacob to Laban, Elias to Obadiah, Elisha to jehoram, 1. King. 18. 15. etc. of oaths imposed, by Abraham upon his servant, 2. King. 3. 14. Gen. 24, Gen. 24. 2, 3. and by jacob upon joseph, Gen. 47, Gen. 47. 29, 35. by jonathan and David mutually, 1. Sam. 20. And if it might be objected (as truly it cannot) that these servants of the Lord in these oaths offended, yet other examples may be added, which are without exception: For it may not be thought, that those holy men of God, who were the penmen of the holy ghost, did offend in penning of the scriptures; but in the very penning of the scripture they have used diverse oaths, Rom. 1. 9 & 9 1. especially Paul in his epistles: 2. Cor. 1. 23. & 11, 32. yea in the scriptures are recorded oaths of the holy Angels, who are free from sin: Gal. 1. 20. and to conclude with the example of all examples, Phil. 1. 8. the Lord himself is sometimes said to have sworn. 1. Thess. 2. 5. Apoc. 10. 6. But an oath is not only warranted as lawful, Gen. 22. but also commended as good, Heb. 6. Psal. 63. 11, Psal. 63. 11. every one that sweareth by the Lord, shall be commended, where (as in this place) to swear by the Lord aright, is made a proper note by which a godly man is described. Neither is it only commended as good, but also commanded as necessary. And it is necessary, not only by necessity of duty, in respect of God's commandment, enjoining this duty as a singular branch of God's worship: Deu. 6. 13. 10. 20 but also by necessity of certainty, jer. 4. 2. or as the schoolmen call it infallibility, in respect of the oath of the Lord, which cannot be untrue. Esay 45. 23. By myself have I sworn (saith the Lord) the word is gone out of my mouth, that every knee shall bow to me, and every tongue shall swear by me. But the Anabaptists object the prohibition of Christ, Mat. 5. 34. Mat. 5, But I say unto you, swear not at all: therefore it is not lawful to swear at all. Whereunto I answer, that the purpose of our Saviour Christ being not to abrogate the moral law of God, Mat. 5. 17. as himself professeth, but to expound it, and to deliver it from the gross corruptions and depravations of the Scribes and pharisees, we may not think, that he doth absolutely and wholly forbid this duty of swearing, which as we have heard, is expressly commanded in the law of God. Whereas therefore the Scribes and pharisees taught first, that the third commandment was to be understood of perjury only or false swearing, even as they understood the sixth and seventh commandment of outward murder only, and adultery: and secondly, that not all false swearing is forbidden, but only when the name of God is interposed, or something else, which immediately belonged to his worship, as the gold of the temple, which was consecrated to the Lord, Mat▪ 23. 16, 18 and the gift upon the Altar, which was offered unto God: Our Saviour Christ showeth that in the third commandment is forbidden not only perjury and false swearing by the name of God, but also all rash and ordinary swearing in our common talk, whether by the name of God, or by any of his creatures: Because the offence committed in swearing amiss by them, Mat. 5. 34, 〈◊〉. redoundeth to the dishonour of God. Mat. 23. 〈…〉 Our Saviour therefore speaketh not of public oaths before a magistrate (for in them they swore by the name of God alone) but of private oaths in their ordinary talk and communication, and in respect thereof he commandeth us not to swear at all, neither by the name of God, nor by any of his creatures: For so he saith, jam. 5. 12. But let your communication be yea, yea, nay, nay: which james 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 have occasion to affirm any thing, let it be sufficient to say, yea; and when you are to deny any thing, let it be sufficient to say nay. Neither doth our Saviour Christ simply condemn all oaths in our ordinary talk, but such as are needless or superfluous: For so he saith, Mat. 5. 37. Whatsoever is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, redundant above these, it is of evil. For an oath is not a good thing, but upon necessity, and therefore is not to be used but upon necessity: for a necessary good without the bonds of necessity, is not good. Hereby therefore it appeareth, that as here it is made a note of a godly man to swear, and having sworn to keep his oath, so it is lawful for a Christian man to take an oath: provided always that those duties be observed in swearing, which the holy Ghost hath required in oaths. As first in respect of the object, that we swear by the Lord alone: for seeing what we swear by, that we deify and make our God; therefore we forsake the true God, if we swear by that which is not God, and consequently by this sin provoke the Lord to execute his judgements, not only upon us, but also upon the country wherein we live. As he saith by his Prophet jeremy to jerusalem, jer. 5. 7. How should I spare thee in this, thy children have forsaken me. How so? they have sworn by that which is not God. Secondly, in respect of the manner: that we swear in truth, jer. 4. 2. judgement, and righteousness. In truth, that we may be able to say with the Apostle, Rom. 9 1. I speak the truth in Christ, I lie not, my conscience bearing me witness in the holy Ghost: In judgement, that is advisedly and upon necessary occasion: In righteousness, promising by oath nothing but that which is lawful and just. Thirdly, in respect of the end, that by our oath God may be glorified, our duty discharged, controversies appeased, our brethren satisfied, our innocency cleared. And forasmuch as the child of God who is here described, is careful to perform these duties required in oaths, we may be assured that he is none of these rash and ordinary swearers: but as he knoweth an oath to be an holy ordinance of God, wherein the holy, glorious, Deut. 28. 58. and dreadful name of the Lord our God is used and called upon; so he will be careful in all good conscience to swear holily and reverently. And as he knoweth that an oath is not good but when it is necessary, so he will not swear unless he be drawn thereto by necessity: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for so much seemeth to be implied to the Hebrew word which is 〈◊〉, and signifieth to be sworn, rather than to swear. As for those which swear upon no necessity, usually and ordinarily in their common talk, they do most vilely profane and pollute the holy name of God, turning the sanctuary of truth and verity, into a common house of vanity; Exod. 20. and therefore are such as the Lord will not hold guiltless. Eccles. 23. 11. For as the son of Syrach saith, A man that useth much swearing is full of iniquity, and the Plague shall never go from his house. Yea so far are the common swearers from being reputed the children of God, as that by the judgement of Solomon it is a note of a godly man to fear an oath, and a badge of a wicked man to make no conscience of swearing: For when he would by this particular signify that which he had affirmed in general, that the wicked and the good are many times alike in their outward estate, Eccles. 9 2. He that sweareth (saith he) as he that feareth an oath. Thus much may suffice to have spoken of the former question concerning the taking of oaths: it remaineth that I should entreat of the other, concerning the keeping of oaths, viz. whether all oaths are to be performed, or not? Whereunto I answer, that all oaths, which are lawful and in our power, are religiously and faithfully to be performed and kept: For this faithfulness is both commanded and commended to us in the Scripture, and the contrary unfaithfulness condemned, Num. 30, Num. 30. 3. Whosoever voweth a vow unto the Lord, or sweareth an oath binding himself by a bond, he shall not break his promise, but shall do according to all that proceedeth out of his mouth. Neither is it commanded among matters of less importance, but among the weightier points of the law, Mat. 23, Mat. 23. 23. it is commended unto us: First, by the example of the Lord himself, whose fidelity in keeping of his promises is to be imitated of us, if we would be reputed his children: Secondly, by this testimony of the holy Ghost, where it is made one of the notes of God's children; as also Psal. 24: Psal. 24. 4. Thirdly, by the promise of great blessing; Prou. 28. 20. for as Solomon saith, A faithful man shall abound in blessings. As for unfaithfulness in breaking promises and oaths, it is condemned as one of the sins of the heathen, who were given over to a reprobat mind, Rom. 1. 30, Rom. 1. 30. where he saith they were covenant breakers, and punished in Saul's posterity, because he had broken the covenant made by oath with the Gibeonites: 2. Sam. 21. 6. and in Zedekiah who had broken the oath and covenant which he had made with Nebuchadnezar, 2. Chron. 36. 13. in regard whereof Ezekiel saith, Ezek. 17. 15. 19 Shall he break the covenant and be delivered? As I live saith the Lord, I will surely bring mine oath that he hath despised, and my covenant that he hath broken, upon his own head, etc. Peiorare (saith Tully) non est fals uniurare, sed quod ex animi ●ui sententia iuraris, id non fa ●●r●periurium est. 3. de offi●. For not to perform an oath, when a man may lawfully and is able to perform it, is perjury: For perjury properly is not to swear falsely, but not to perform the oath which thou hast made. Mat. 5. 33. But what if the thing which by oath is promised, be either unlawful, or not in our power? If when we take the oath, we know it either to be unlawful, or not in our power, we sin fearfully in swearing thereto: For he that sweareth to perform that which he knows to be unlawful, if he hath a purpose to perform it, he sinneth with an high hand, of settled purpose and full resolution, which he feareth not to bind with an oath; and therein to call upon God both as his surety that he shall perform it, and as his judge and revenger, if he do not: If he hath no purpose to perform it, he sweareth falsely, and deceiveth his neighbour under the religion of an oath, and profaneth the name of God, whom he calleth to witness an untruth; and that which is worst of all, he desperately tempteth God, and as it were dareth him to his face, when he feareth not to call upon God to execute his vengeance on him, if he perform not that which he hath no purpose to perform: If he knoweth it to be a thing to him unpossible, or not in his power, and yet will swear to do it, he wilfully forsweareth himself, and desperately provoketh 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 perform. But if at the first the matter do not appear to be either unlawful or unpossible, and yet afterward prove so, than he which so deposeth, sweareth rashly and unadvisedly: For we ought to be well assured both of the lawfulness and possibility of a thing before we may presume to bind ourselves by oath to the performance of it. Howsoever it be, an oath so soon as it appeareth unto us to be unlawful or impossible, it is void of none effect, neither doth it bind us: for an oath may not be the bond of iniquity, neither can it tie us to impossibilities. If therefore thou hast sworn to a thing unlawful, thou hast sinned in swearing unlawfully, and for that thou art to crave pardon at the hands of God: but that which thou hast unlawfully promised, thou mayst not wickedly perform. Isidor. Unlawful oaths are laudably broken, and damnably kept, as one saith, in swearing so, thou hast sinned; but it is no sin to break an unlawful oath, he that performeth it addeth sin unto sin, and unto a less sin many times he addeth a greater, to the rashness of swearing, the wickedness of performing▪ Mar. 6. 23. Herod made a rash oath, and as it proved, also a wicked oath: which if he had not performed he had sinned no further in that matter; but by performing it, unto the rashness of his swearing, he added fearful murder of the holy man of God. 1. Sam. 25. 22. 32. 33. David also took an unlawful oath to revenge himself upon Nabal: but when by Abigail he was informed of the unlawfulness thereof, he not only 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 revenging his own quarrel. If further it be demanded, What if that which a man promiseth by oath, cannot be performed without his loss or hindrance? The holy Ghost resolveth us in this place, That it is the property of God's children to keep their oath, though it be to their hindrance. But what if a man be forced to swear to that which is against his profit? if it be not also unlawful, he is to perform it. To unlawful oaths we ought not to suffer ourselves by any means to be forced. But if through fear or infirmity we have yielded to take an unlawful, oath, we have sinned in swearing, but we are not bound to perform it. The ninth mark or note, whereby the holy ghost describeth a sound Christian and citizen of heaven, is, That he doth not give out his money to usury: but chose (for under the negative we are to understand the affirmative) justly getteth his goods, and charitably exposeth them to the benefit of others, as it is said Psal. 112. 5, A good man is merciful, and dareth: and again Psal. 37. 26, The righteous man is ever merciful, and lendeth. August. & Luther in hunc Psalm. I will first speak of the negative. And because, as some worthy writers testify, it is but a small matter not to put forth money unto usury, I will afterwards show, that it is required of every Christian, both (quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in respect of the possession, that he get his goods justly: and also (quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in respect of the use, that he be willing freely to communicate them to the relief of others. M. Luther writing on these words, saith, Iste versus non indiget expositione sed impletione: This verse needeth not to be expounded for the rectifying of our judgement, but to be performed in our practice for the sanctifying of our life. For in Luther's time, and in all the ages before him, although many practised usury, as they did other kinds of theft and robbery, yet there was never any controversy among the learned concerning the lawfulness of usury, more than of other kinds of theft, but all with one consent condemned usury and usurers unto hell. But if Luther were living in these our times, and understood beside the common practice of usury openly, and the cunning shifts whereby it is cloaked, the open defence also thereof undertaken not only by usurers themselves, who have learned many subtle distinctions and instances to justify their trade; but also by diverse divines, otherwise godly and learned, who have either spoken or written more wittily than truly, in favour of usury: assuredly he would confess, that there is scarcely any one moral point of divinity, which needeth more fully to be expounded, and more exquisitely to be discussed. And although it may not be expected at my hands in this mediocrity or meanness of gifts, that I should more fully and more learnedly discourse of this controversy, 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 usury among the marks of God's children, whereunto we are now by order come, having already entreated of those which go before, I may not nor will not refuse to set down what we are to hold concerning this controversy, and as God shall enable me to determine this question: That if usury shall be found to be lawful and warrantable by the word of God, the usurers may hereafter practise it in faith (which hitherto it is more than probable they could never do:) or if it shall appear to be utterly unlawful, that they wholly abstain and desist from the practice thereof, as ever they hope to rest in the mountain of God's holiness. Of the name of Usury, and of contracts in general. Usury hath his name of the Latin word Vsura, which in the first signification thereof, signifieth the use or fruition of any thing, as of money, Cic. 1. Tuscul. Natura dedit usuram vitae tanquam pecuniae. Secondly, Vsura signifieth any accession, addition, overplus or increase above the principal, which is yielded to the creditor in respect of the use of money lent or forborn, or of any thing else which is spent in the use. And this increase is either voluntary or exacted. The voluntary increase is a free gift, gratuity, or reward, which the borrower or debtor having gained by the employment of the money borrowed, voluntarily and freely giveth to the lender, in testimony of his thankfulness for the benefit received; which some call usuram or foenus liberale. The exacted increase, is that which the creditor demandeth either as a recompense of some loss or hindrance which he sustaineth through the default of the borrower, or as a gain covenanted for loan. The former is called Vsura compensatoria, recompensing usury or interest; the latter is termed Vsura quaestuosa, or foenus, gainful usury. Of the liberal Usury (if I may so call it) which is nothing else but a thankful reward, or gratuity, as also of the recompensing usury or interest, there is no question to be made, but that in themselves they are lawful: but of the gainful usury is all the controversy. And thus the Latin word Vsura is distinguished; the English word Usury, though derived thence, yet is otherwise used: for neither is it taken at any time for use, or for liberal usury, or recompensing usury, but only for gainful usury, whereof our question is. And in this sense it is taken two ways, either for the gain itself, covenanted or principally intended for loan, which in Latin is properly called foenus; or for the contract itself of lending for gain, which properly is called foeneratio. Of the contract, the holy ghost speaketh in this place, whereby a man giveth or putteth forth his money to usury. Whereas therefore Usury is a contract, let us briefly distinguish those contracts which concern the alienation or permutation of goods, that it may the better appear, what kind of contract it is: for such contracts are either for the perpetual alienation of goods, or but for a time. The perpetual alienation, if it be liberal and free, is giving: if for recompense, 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 use only, or of the property also: that which is of the use only, if it be liberal and free, is called commodation, or lending to use; if for recompense or hire, then is it called location, or letting to hire; that which is not only of the use, but of the property also, if it be liberal and free, it is called mutuation, or lending to spend; if illiberal and for gain, it is called usury. What Usury is. Wherefore the contract of usury is nothing else but illiberal mutuation, and may thus briefly be defined: Usury is mutuation, or lending for gain. This brief definition doth fully set forth the true nature of usury, and sufficiently distinguisheth it from all other contracts whatsoever. For first I say it is mutuation or lending, wherein all learned men almost, whether they write for usury or against it, Sum. Angel. ●. usha. do agree. In solo mutuo (saith one) vero vel interpretativo consistit usura secundum omnes doctores, that is, Usury according to all the Doctors, consisteth only in loan, whether it be a bare contract of loan, or else cloaked under some other contract, which may be resolved or reduced unto loan. De Vsur. c. 8. Likewise Car. Molinaeus, the chief patron of Usury, It is the common opinion of all (saith he) that Usury properly is not committed but in loan: and again loan is the subject of usury. Subiectum usurae mutuum. Which is also presupposed in the Scripture, Exod. 22. 25, If thou lend money to my people, namely and especially to the poor with thee, thou shalt not be as an exactor or as an usurer unto him, you shall not impose usury upon him. And the same, if need were, might be proved by the other relative, which is borrowing: for lending and borrowing are relatives. And if he which taketh up money upon usury, be a borrower, than he that giveth or putteth it forth unto usury, is a lender. The contract therefore of Usury is a contract of lending: and whatsoever is not a contract of lending either plainly or covertly, that is not a contract of usury. Now in the contract of mutuation or lending, diverse things concur, which also belong to the nature of usury. 1. That it is of such things as are spent in the use, and consist in quantity, that is to say, in number, weight, or measure; as money and victuals, corn, wine, oil, etc. which are particularly mentioned, Deut. 23. 19 Leuit. 25. 37. Neh. 5. 11. 2. And therefore is alienation not only of the use, but also of the property, from which the use (of such things as are spent in the use) cannot be severed. 3. As the property is transferred to the borrower, so the borrower standeth to the hazard of the thing borrowed. 4. That it is not a perpetual alienation of that which is lent but for a time, which time being expired, the borrower is bound to restore the principal. 5. Because the thing borrowed is to be spent in the use, therefore the borrower is bound not to restore the self-same particular which he borrowed, but so much in the same kind or of the same value. 6. It belongeth to the nature of lending, that it be free and liberal. But herein usury perverteth the contract of lending, being illiberal and for gain: for usury is a contract of lending, wherein the creditor or lender requireth of the borrower not only the principal in the equivalent or full value thereof, but also an overplus or gain. And this is that which followeth in the definition, as the difference to distinguish it from free lending, that it is for gain. By gain is meant any addition overplus or increase over and above the * The sum lent, we call the principal: the Latins, sortem, the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. principal, whether it be money or money worth, required not for the indemnity of the creditor, to save him harmless, but for his advantage to make him a gainer by lending; for that only is to be esteemed gain, which is an overplus, clearly gotten above the principal. And whereas I say it is either money or money worth: this money worth reacheth far, not only to goods and wares, but also to labours and services, and whatsoever else being valuable by money, may lawfully be let or sold for money. And when I say that usury is lending for gain, it is meant, that in the first act of lending upon usury, or afterwards in the forbearing, whereby that lending is continued, gain is, if not covenanted for, yet at the least intended. So that where there is a covenant or intent of gain by loan, whether it be in the first act of lending, or afterwards in the forbearing, it is usury: and chose, where there is neither a covenant nor intent of gain in lending or forbearing, there is not usury, though there be an overplus or increase received over and beside the principal. Now, that Usury is thus to be defined, it is evident: first, because as all usury is lending for gain (as no man of learning will deny) so reciprocally all lending for gain is usury; neither can it truly be referred to any other contract: as I will make it plain anon, when I shall show, how Usury by his definition is distinguished from all other contracts whatsoever. Secondly, because all lending for gain, and all gain required for loan, is in the Scriptures condemned under the name of usury. The Hebrew word Neshek is the ordinary name to signify usury, as foenus in Latin, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, or usury in English. For the money which is lent upon usury, is called Noshek, a biter, or which biteth: and the Hebrew phrase, which signifieth to be lent upon usury, is to bite, as appeareth plainly, Deut. 23. 19, Thou shalt not lend upon usury to thy brother money or meat, or any thing else, Asheriishak, which biteth, that is, which is lent upon usury: for whatsoever the usurer dareth, it hath teeth and jaws to eat and consume the substance of other men; his corn or victuals which were made to be eaten, do eat; and his money which was made to be spent, doth waste the substance of others. And therefore Hebrew writers do teach, that in the name of usury is included an admonition, not to borrow upon usury: for he which taketh money upon usury, taketh as it were a serpent into his bosom. Now the money which is lent upon usury, 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 usurer who dareth forth his money upon usury, is said in the same place, Deut. 23. 19 Lo Tasshik. to cause his money to bite; and the gain or overplus, whether it be more or less, which the money lent upon usury hath bitten away from the borrower, whither he be rich or poor, is call Neshek. And further that Neshek is the ordinary word in the Scriptures to signify usury, and also that all increase and gain above the principal exacted for loan is usury, is manifestly proved by the other words which the holy Ghost useth to expound the word Neshek, and to signify usury; those are Tarbith and Marbith, both derived from the same root Rabah, which signifieth to increase: & they are fitly translated incrementum, augmentum, increase; amplius, more: so that he which exacteth an increase or gain above his principal, or requireth more by covenant than he lent, he taketh Tarbith or Marbith, that is usury. The Grecians translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, saith Balsamon Nysseni scholiastes, when a man doth lend any thing that he may receive more than he gave. And that these words are used for exposition of Neshek first the text itself in the Scripture, Leuit. 25. 36, 37. Pro. 28. 8. Ezec. 18. 13. & 22. 12. doth plainly prove: Where these words being used 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 upon Ezech. 18, where he setteth this down as the received opinion of the jews, Hu Neshek hu Tarbith. that Neshek and Tarbith are all one. And the same is confessed by Calvin himself, that whereas usurers avoided the name Neshek, which signified biting, as they do the name usury among us, as being odious; and therefore alleged, that they took not Neshek but Tarbith, as among us they will not be thought to take usury, but consideration, In Exod. 22. 25 Leuit. 25. 36, 37 usance, or interest: therefore the Lord forbiddeth as well Tarbith as Neshek, whereby he condemneth generally Quamlibet sortis accessionem (saith Calvin) any addition or increase above the principal. And upon Ezechiel, cap. 18. he saith, The Prophet condemneth not only Neshek, which signifieth biting, but also Tarbith, which he translateth incrementum, increase: hoc est (saith he) quicquid lucri sibi avari homines conciliant ex mutuo, that is, whatsoever gain covetous men do get to themselves by loan. And the like may be said of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and foenus, which are the fruit or birth of money, be it more or less. Lastly, this is the received opinion of the most approved and ancient writers in the Church of Christ, as of Ambrose, Hicrome, and Augustinc, to which we may add the authority of the counsel held at Agatha, all which are to this purpose cited by Gratian, Caus. 14. q. 3. to prove, that whensoever any gain is exacted for loan above the principal, it is usury: for whereas some imagined, that they committed not usury, because they took no increase or gain in money, but in wares and other commodities, Lib. de Tob. c. 14. Ambrose saith, Et esc● vsur● est, & vestis vsur● est, & quodcunque sorti accedit vsur● est: quod ●elis ei nomen imponas, vsur● est: Meat is usury, and garment is usury, and whatsoever is added over and beside the principal, it is usury; give it what name you will, it is usury. Lib. 6. in Eze. 18. Hierome likewise: Some think (saith he) that usury is only in money; which the holy Scripture foreseeing, taketh away the overplus of every thing, Vt plus non recipi●s quam dedisti, That thou receive no more than thou didst give. Again, some (saith he) for money lent, receive gifts of diverse kinds, and they do not understand that it is called usury and increase, whatsoever it be that they receive above that which they gave. And to the same purpose is that which is alleged out of the counsel held at Agatha, Vsur● est ubi amplius requiritur quam datur, It is usury, when more is required than is lent. Augustine goeth further, In Ps 36. If thou (saith he) hast lent money to any man, of whom thou lookest to receive more than thou gavest, not money alone, but any thing more than thou gavest, whether it be wheat, or wine, or oil, or any thing else; if thou expectest to receive more than thou gavest, thou art an usurer. Upon which testimonies Gratian concludeth, behold it is evidently declared, That whosoever for loan is exacted above the principal, Lactant. de vero cult. 1. 6. c. 18. it is usury. Lactantius also speaking of usury, saith, To receive more than thou gavest, it is unjust: and afterwards addeth, That a justman will not defile himself with such gain. Likewise, all increase whatsoever required for loan, in the civil law also is accounted usury. Lastly, the common lawyers are of the same judgement: For Glanuile, who was lord chief justice of England in the days of Henry the second, teacheth, that usury is committed, when a man having lent any thing that doth consist upon number, weight, and measure, doth take any thing over and above his loan, Lib. 10. cap. 3. And thus it appeareth, that the true nature of usury is expressed in this definition. Let us now see how by this definition usury is distinguished from other contracts, and also other things which may seem to have some affinity therewith: for of the rest it is needless to speak. It is therefore distinguished I. from all liberal contracts, as that of donation, or free gift▪ of mutuation, or free lending to spend; of commodation, or free lending to use; because they be free and liberal, but usury is illiberal and for gain. 2. From all lawful buying: because in buying there is a perpetual alienation of money, in usury but for a time: and therefore in the contract of buying & selling, the seller is not bound to restore the money again; but in the contract of usury, being a contract of mutuation or loan, the debtor is bound after a time to restore the money again. Whereby it appeareth, that a contract of buying rents, whether for ever, or for a man's life, wherein there is an absolute bargain and sale, and a perpetual alienation of the principal, howsoever there may be injustice therein, if equality be not observed, yet is it not usury: for the subject of usury is loan, and by the contract of loan the borrower undertaketh after a time to repay the principal. 3. From lawful Location or letting to hire: which is the rather to be observed, because some imagine, that money and other things which are lent upon usury, may as well be let as other things. But there is great difference betwixt usury and the lawful contract of Location or letting. And first they differ in the subjects: so that the things which be lent upon usury cannot be let, namely, to that use for which they are lent, and those things which be let cannot be lent upon usury. Usury is in those things which are spent in the use, and consist in quantity, standing in number, weight, and measure. Location, is of such things as are not spent in the use, neither stand in number, weight, and measure. The subject of usury, are such things as have no fruitful use in themselves, but the gain which is to be raised by employment of them, is to be imputed to the industry and skill of the imployer. The subject of location, have a fruitful use in themselves naturally. The use of things lent upon usury cannot be severed, or reckoned apart from the property and dominion; because they are such things as are spent in the use, and therefore if you use them, you spend them. The fruitful use of things lent, may be severed and reckoned apart, and is valuable by itself, as of land, goods, house, etc. which remain in the use unspent. In the contract of loan, whether free, or upon usury, the lender granteth to the borrower, not only the use, but also the property of the thing lent, from which the use of that, which we lend to be spent in the use, cannot be severed: hence 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 use only of the things, retaining the property to himself. Because that which is the subject of loan and usury is spent in the use, and is lent to be spent; therefore the borrower is bound to restore, not the same particular which he borrowed, but so much in quantity or full value in the same kind, without any impairing or diminution. Because that which is the subject of commodity and location is lent & let, not to be spent, but only to be used; therefore he that taketh the same to use, is bound to restore the self same particular which for the most part is impaired and made worse in the use. As in mutuation and usury, the property is translated to the borrower, so with the property also the hazard wholly appertaineth to the borrower: for the very contract of mutuation includeth in it an obligation binding the borrower, that whatsoever becometh 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 pawn, or his lands to mortgage, giveth sureties, to assure and secure the creditor for the principal. As in location the use is communicated to the hirer, but the letter retaineth the property; so the peril and hazard of the thing, if it shall miscarry without the default of the hirer, belongeth to the letter, and not to the hirer; because it came for his hire, Exod. 22. 14. 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 quantity, in number, weight and measure, as money, meat, and drink, wine, oil, etc. and are lent to be spent, Non cadunt in commod●tum aut locatum, they cannot be let. For in such things, contrary to the contract of Location, the property with the use is transferred to the borrower, and he becometh owner for the time thereof: neither is there in such things themselves any fruitful use, which is valuable by itself, being spent in the use: but if there arise any gain, it is to be ascribed to the skill and industry 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 use, 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 peril. And therefore the letting of such things as are not lettable, is nothing but mere usury under another name. Indeed if such things as stand in quantity, as money and such like, be not lent to be spent according to that use for which they were ordained, but to some other use and purpose; the lender communicating only the use, and retaining the property, requiring again the self-same particular to be restored, himself also perhaps standing to the hazard, if it miscarry without the borrowers default; them this contract is not mutuation (for thereby the property is always altered) or usury, but commodation, if it be free; or location, if it be for hire. Howbeit, this hire, unless the letter do stand to the hazard, or unless the thing be impaired in the use, aught to be little or nothing: for if there be inequality betwixt the hire and the use, though there be not usury in such a contract, yet there is unjustice. 4. From the contract of partnership: wherein one man having perhaps no skill in merchandise, committeth a stock of money to another, being a merchant or tradesman, to the end that he may employ the same in some lawful traffic, and covenanteth with him not only to be partner with him in a proportionable part of his gain, if it please God to make him a gainer, but also to partake with him in the loss, which without his default he shall sustain. For here, although there be expectation of gain, yea and a requiring and taking of gain for the most part, yet there is not usury: for in partnership, the property of the money is not transferred unto him that receiveth it, but remaineth in him which did deliver it, and at his hazard and peril it is employed: and therefore in partnership there is not so much as loan, and much less usury: for as Molinaeus truly saith, In contraectu societatis cessat subiectum vsur●, scil. mutuum: in partnership the subject of usury ceaseth, viz. loan. For in loan the property is transferred to the borrower, and with the property the hazard: so that if the principal 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 security as the lender thinketh sufficient, whether it be his word, or his bill, or his bond, or his pawn, or his surety, for the repayment of the principal. In the contract of partnership, he that delivereth his money to the other, doth not covenant absolutely for the restitution of his principal, and much less for gain, but conditionally, according to the event or success of the negotiation; covenanting as well to be partaker of the loss as of the gain. But the contract of mutuation or free lending, bindeth the borrower by an absolute covenant to restore the principal: and the contract of usury bindeth the borrower by an absolute covenant, not only to repay the principal, but also to yield the overplus covenanted for. And this absolute covenant is not an abuse besides the nature of this contract (as some have imagined) but as the absolute covenant of the restitution of the principal is included in the contract of mutuation, so the absolute covenant not only of repaying the principal, but also of paying usury, is included in the contract of actual, or as they call it, formal usury: and is so of the nature of this contract, that where this absolute covenant is not, there is not actual and formal usury. For if there be a covenant only in eventum lucri, to gain if he gain; or a bare expectation of gain for loan without any further covenant, but for the restitution of the principal, then is the former not formal usury, though it be mental and actual in part, and the latter is but mental usury: & not then neither, if as on the one side there is a covenant of partaking gain, if there be gain; so on the other side there be a covenant of partaking loss: or as there is expectation of gain, if the borrower gain, so there be an unfeigned purpose of bearing part of the loss, which the borrower without his default shall sustain: 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 gain where there is gain, and purposing to bear part of the loss where there is loss, it is partnership. Where by the way we are to note, that howsoever usurers do build their practice upon the judgement of some divines, yet no godly learned divine doth allow the usury which is usually practised. And I am persuaded, that if they understood this absolute covenant or expectation of gain, without purpose of hazarding the principal or any part thereof, to be of the very nature of an usurious contract, as indeed it is, they would never have spoken or written word in the defence of usury. For they would not have a man to make an absolute covenant for gain, but in eventum lucri, that is, that he may covenant, if the borrower shall raise a lawful gain, to have part thereof. And they define that usury which they allow, to be partem lucri, part of the borrowers gain. So that by their judgement, if a man borrow money, not to make a gain of it, but otherwise for his necessary uses, of such an one no gain is to be required: or if the borrower, which takes up money, hoping to raise a gain thereby, shall not gain, of him there is no gain to be exacted. But if the borrower shall not only be no gainer, but notwithstanding he hath used his skill and diligence in his trade, shall also prove a loser, the constant judgement of learned divines in this case is, That the lender, which for his loan either covenanteth or looketh for gain, must be content to bear part of the loss: so that the difference which is in substance of matter betwixt those divines which seem to speak for usury, and us that speak against it, is very small. They allow that contract, in which there is a conditional covenant for gain, if the borrower gain, with an unfeigned purpose of partaking in his loss: We allow that contract wherein there is a covenant, as of partaking in the gain when there shall be gain, so of bearing part of the loss, when there shall be loss, without his default that received the money to employ it, that so there may be equality. Which contract in substance differeth little from the former: for if thou must have an unfeigned purpose to bear part of the borrowers loss, and art bound in conscience to put that purpose in execution, when he is a loser; why shouldest thou not make thy covenant accordingly, if thou hast to deal with an honest man? And why mayest thou not as well make thy contract so, if the purpose of thy heart be upright, as to think, that after thy contract is made, thou art bound in conscience so to deal? Now if thou didst covenant equally to bear part of the loss, as well as to reap part of the gain, than were thy contract neither usury nor loan, but partnership, which is a lawful contract. Indeed, I do confess, it is more fit many times that the borrower should stand to the lender's courtesy, than the lender altogether to the borrowers fidelity: and therefore though there be a covenant on the one side, in eventum lucri, to partake in the gain, if there shall be gain; and on the other side, but a purpose of bearing part in the loss, so that purpose be upright and unfeigned, I would not altogether condemn such a contract. It were therefore to be wished, that men having learned to distinguish usury from other lawful contracts, would according to the scriptures simply and absolutely condemn it, rather than they should by seeming to allow and commend under the name of usury some other lawful contract (which indeed are not usurious) give an occasion of so great offence to covetous worldlings: who when they hear some usury allowed by divines, they doubt not (such is our natural self-love) that the usury which themselves practise, is to be warranted, though their practice differ never so much from the judgement of all learned and godly divines. 5. It is distinguished from three other things, to which the name of usury especially in the Latin tongue is assigned, but are not this gainful usury, whereof we speak: the first of these is the adventurers usury, which in Latin is called nauticum, or m●ritimum ●oenus, and is a gain or allowance made for money, which is transported beyond the seas, at the peril and hazard of the creditor, contrary to the contract either of gainful usury or free loan, and seemeth to draw near to partnership, the manner whereof is thus: I deliver to a merchant who is to travel beyond seas, a sum of money for him to use in negotiation, as he thinketh best for his advantage, conditioning with him, that if his ship miscarry, I will lose not only my hope of gain, but also the principal itself: but if his ship shall come safe to land, by the arrival whereof he is sure of good gain, I look for an allowance proportionable to that hazard which I sustain. And this hazard, men were wont to undertake, either for the whole voyage, covenanting for a certain gain, if the ship arrived 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; Budaeus de Ass Glare●●us de Ass. cap. 12. Ho●oman de usuris. as from London to Venice, which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But for as much as covetous men were apt to use this practice as a cloak to cover their usury, pretending great adventure or hazard when there was little or none, & to exact an unreasonable gain far above the proportion of their adventure or hazard: Therefore Iustini●n stinted this usury at 12 in the hundred: And the Canon Law is thought wholly to condemn it. Decr. Greg. l. 5. ti●. deusuris Q. Naviganti. But as Hotoman hath showed, the text is either corrupted, the word (not) being omitted (for Gregory in that chapter setteth down three cases, whereof this is the first, which he exempteth from usury:) or else the law is very unreasonable, seeing where is hazard, there may be gain required as the due price thereof. And therefore adventurers usury may be allowed, not only in tr●iectiti● pecuni●, that is, in money sent over the sea at the creditor's peril; but also in other cases wherein the creditor sustaineth the like hazard: Provided always, that there be an adventure or hazard in truth, and not in pretence only: and also that the gain be proportionable to the hazard. The second is that which some call liberal usury, being indeed a gratuity or free gift, which the borrower finding himself much benefited by the lender's courtesy, doth of his own accord in testimony of his thankfulness, freely give to the lender, who neither intended when he lent, nor expected whiles he forbore, any gain, and much less covenanted for it: For in this case, although the lender receive some allowance above the principal, yet he committeth not usury: because neither the contract which he made, was lending for gain; neither is the overplus which he receiveth, a gain, either covenanted, or intended, or required for loan; but a gratuity or thankful courtesy, which may with good conscience be given and received from an able and willing gi●uer. For as the lender's courtesy hath not made him uncapable of a good turn from the borrower, which before he had lent, he might have received: so doth it bind the borrower to duties of thankfulness, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially if he have well gained by that which the creditor could not well forbear. The third, is that which is called vsur● compens●tor●●, recompensing usury, which we call interest: For although interest among Lawyers be of a more large signification, as belongeth not only to loan, but also to some other contracts: yet as it is referred to loan, it is in effect the same with recompensing usury, which is nothing else but a just recompense which the debtor, having through his default been the effectual cause of the creditor's hindrance, doth owe unto him by the law of nature. And that hindrance may be twofold, damnum emergens, loss arising, or lucrum cessans, gain ce●sing: But this ceasing gain which must come into estimation, must not be uncertain and doubtful, but certain: or at lest very probable. For if the creditor through the default, either incur loss, or be hindered of certain gain, it is very equal that thou shouldest make him such recompense quanto creditoris interest, as he is damaged or hindered by the delay. And it is very lawful that the creditor should provide for his own indemnity in this behalf: For it is against equity (as the Apostle saith in a like case) that to the creditor should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cor. 8. 13. and to the debtor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but the hindrance is to be recompensed, that there may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, it is unjust that the creditor should sustain loss or hindrance through the debtor's default: or that the debtor should be enriched with the creditor's loss or hindrance: But equity requireth that a full recompense be made, that the creditor may receive his own without ●olle or hindrance; and the debtor having been through his delay the cause of the creditor's hindrance, should sustain the penalty of his own, either negligence or unfaithfulness: For interest in respect of the creditor, is a just recompense of his hindrance sustained by the debtor's fault; & in regard of the debtor, it is a penalty: For which cause it is called cōpensatori● vsur●, in respect of the creditor's loss, so also punitoria vsur●, in respect of the debtor's default. As for example, I lend thee one hundredth pounds, which thou undertakest to repay at the end of six months: which time being expired, and thou either through negligence or unfaithfulness failing of thy promise, I incur a loss (perhaps by forfeiture of a bond, pawn, or by taking up money upon usury to prevent that loss) or else having necessary occasion to employ my money to my certain or very likely gain, am hindered of that gain: In this case I may lawfully provide for mine indemnity, by exacting an equal recompense at thine hands: and thou art bound in conscience to make good this loss or hindrance which through thy default I sustain. But here certain cautions are to be remembered. First, that interest be esteemed not according to the gain or benefit which the borrower hath reaped by the employment of the money, but according to the hindrance or loss which the creditor sustaineth through the borrowers default. Secondly, that interest is not to be required, nisipost moram, but only after delay & default committed by the borrower: for until then, the borrower (unless he were such a one as could compel the creditor to lend) is not the effectual cause of the creditor's loss. Thirdly, that not always after delay it is to be required, but only then, when the creditor hath indeed sustained loss or hindrance by the borrowers delay. Fourthly, that he do not voluntarily incur any loss, meaning to lay the burden thereof on the borrower, but do his true endeavour to avoid it, either in whole or in part. Fiftly, that when he suspecteth loss or hindrance by the debtor's delay, he descend not unto extremities with those who have broken day, not through negligence or unfaithfulness, but through want and necessity, 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 own arbitrement (for it is not fit that every creditor should be his own carver) 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 prevent his loss) borrow according to the rate permitted by law, I eos qui § cae●eros Cod. lib. q. ●it. 32. c. 26. therefore Iustini●n stinted recompensing usury, at six in the hundred.] Which conditions being observed, it is lawful for the creditor to require an overplus besides his principal: which overplus, notwithstanding is not usury. For there is great difference betwixt usury and interest. In usury, the lender intendeth and seeketh gain; by interest, he only provideth for his indemnity. Usury is intended, or perhaps covenanted for in the very contract: interest is not intended at the first, but happeneth after delay. Usury is a gain which from the time of the contract, until the time of payment, accrueth to the lender: interest is a recompense of the loss, 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 gainful usury, Lib. de definite. appellat. it is pernicious Sophistry, saith Melancthon. And thus you have heard what usury is. Now we are to proceed to a threefold distinction thereof. And first, that usury is either inward and mental, or outward and actual. Mental usury. The mental is a lending for gain without covenant, that is, when the creditor only intendeth and looketh for gain by lending and forbearing his money, but doth not indent or covenant with the borrower for gain. And this may be called the usury of the heart: for the Law of God being spiritual, Rom. 7. 14. doth not only restrain the hands, and outward man; but also the intent and purpose of the heart: in so much that moral actions, though in show good, are to be judged evil, if they proceed from an ill intent, and tend to an ill end: For he that intendeth evil, hath the like evil will with him that worketh evil: And he which by lending only intendeth his own gain, he dareth for gain. And therefore, if actual usury be evil, than the intent and purpose thereof is also evil. For lending is a work of charity, and an act of liberality, wherein if we have true charity, we respect not our own profit, but the benefit of the borrower. Wherefore as Augustine saith, In Psal. 36. If thou lookest to receive more than thou gavest, thou art an usurer. And hereunto the most writers refer the speech of our Saviour, Luk. 6. 35, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lend, looking for nothing; that is, for no gain or profit thence: For as the Canonists and Schoolmen say, Sola spes usurarium facit, hope alone maketh an usurer: But that is thus to be understood. 1. When the expectation of gain is the cause of our lending; and when our own profit is principally intended, that is, when we so lend for our own gain, as that were it not for the expectation of gain, we would not lend: For if our chief regard be to help our neighbour, and have but a secondary respect to our own profit, as if that were not we would notwithstanding lend for charity and humanity sake; this secondary respect maketh not an usurer, though it something detract from the purity of our love, and the commendation of our loan. 2. When there is expectation and purpose of gain, without any intent of partaking in the loss: For when the lender so intendeth his own gain in the borrowers gain, as also he purposeth unfeignedly to bear part of his loss, this intent is not usurious. For although his outward act be a contract of loan; yet in respect of the purpose and intent of his heart it is partnership: when as therefore the lender principally intendeth his own gain, without purpose to bear part of the borrowers loss, that intent or expectation of gain maketh an usurer. An usurer I say, before God, but not before man: an usurer in the inward court of conscience, but not in the outward and civil court, which taketh no notice of mentuall usury: neither can it be punished by the laws of men, who cannot search the heart. Outward and actual usury is, Actual usury. when the creditor doth not only intend certain gain by lending, but also covenanteth for a certain sum to be allowed him at a certain time, or times. This in the Scriptures is called imposing of usury, Exod. 22. 25, Thou sh●lt not impose usury upon him: wherefore in actual usury, a covenant is made for certain gain; and in that covenant the very form of actual usury consisteth: For which cause some do call such a contract, Formal usury. And this covenant useth to be confirmed by obligation, either verbal, as bills and bonds; or real, as pawns, or mortgage; or personal, as suretyship; whereby the creditor is secured for the receipt, and the debtor bound for the payment, both of the principal and also of the usury. But in this actual and outward usury, there is a covenant usually made for the payment, not only of a certain sum, but also at certain times. The sum is proportionated or rated according to the quantity of the principal, or stock which is lent, and according to the length of the time: For by how much the principal is greater, & the time longer, so much greater allowance is made. Now the principal, be it more or less, is reduced to the rate of an hundred, to the imitation of the Grecians and Latins: For whereas the Mina among the Grecians contained an hundred Drachmas, they brought the principal to the rate of the Mina, and the usury was reckoned according to the number of Drachmas. The Romans also reduced the principal to the centenary number. And because the centesim● vsur● (an usury 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 usurarum, that is, as the gross or total sum of usury: and all lesser usuries were termed by the parts of the Assis. And for as much as the Assis containeth twelve Vncias, and every Vncia is the hundred part of the principal, which was paid monthly for the centesimae usurae; hence it is, that the diverse notes of usury among us may easily be reckoned, according to the Roman computation. For the centesimae usurae, which were one in the hundred monthly, are in a twelve month (which is a year) twelve in the hundred. So Deunx is 11. dext●ns or decumo. 10. Dodrans. 9 Bes. 8. Septunx. Molinaeus. 7. Semi●. 6. Quincunx. 5. Triens, that is, the third part of the centesim●, Semis ad trientem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lat. sescupla sei● sesquialter. 4. Quadrants, which is the fourth part of the centesima, 3. Sextans, which is the fixed part of the centesima, 2. Vncia, which is the twelfth part of the centesima, is one in the hundred by the year. As touching the time, usurers among the Grecians and Romans, Hinc liber faenebris pecuniae Kalendarium dictum. were wont to covenant for their usury to be paid monthly. For which cause, Faeneratori●. Haec ol●m consuetudo fuit, ut ultra statutum K●lend●rum diem, in Idus concederens dilationem. l taq, solitum er●t, ut quae in Kalendis faeneraverant, idibusreciperen● & relegerent. Chabot. in Hora. epod. 2. Basil calleth usurers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, monthly exactours; and compareth them to those unclean spirits, which cause the monthly fits of the falling sickness. And according to that sum which was monthly paid, was the usury named: if the hundred part of the principal was paid monthly for usury (which was after twelve in the hundred by the year) it was called centesi●ae usurae, and among the Grecians vsur● drachm●lis: if the 150 part (which was after eight in the hundred by the year) it was called bes centesimae: if the 200 part (which was after six in the hundred by the year) semis or dimidi● centesimae: if the 300 part (which was after four in the hundred by the year) it was called triens or tertia pars centesimae. Seeing therefore usury was paid monthly, and had the name of that sum which was monthly paid, it were too great an absurdity for any man to imagine (as some have done) that Semisses usurae are fifty in the hundred, Vid. Budaeum de Ass. fol. 24 & 25 that is, half of the principal; or trientes, to be the third part of the principal: for then Semisses usurae should be fifty in the hundred monthly, and trientarium ●oenus should be after 33 pound, 6 shillings, 8 pence, monthly for an hundred, etc. Whereas Antonius Pius is commended for exercising trientarium soenus, as the least which then was in use, that with his substance he might heap money. And accordingly justinian, when he stinteth usury, permitteth gentlemen and noblemen to take tertiam partem centesimae, that is, four in the hundred: and to march●●ts, Vsque ad bessem (not sortis, but) centesimae, that is, ●fter eight in the hundred. Secondly, Open usury. Usury is either manifest, or covert. The manifest usury is a plain contract of lending for gain: as when a man dareth 10 pounds, with this covenant expressed, that at the years end he shall receive 11 pounds. And this usury commonly is contained within those limits and bounds, wherewith the positive laws of countries do stint and circumscribe it. The covert usury, Covert usury. is a covert lending for gain; which is practised either when men being ashamed of usury, seek some honest pretext to hide their covetousness; or not being contented with that moderate usury which is permitted by human laws, find out other devices, which some call mysteries, whereby they may defeat the laws which stint usury, and may exact without danger of the law, immoderate and excessive gain. But this mystical usury is not unworthily of some called terrestris piratic, land-pyracie. Now it is called covert usury, because whereas usury is a contract of lending for gain, this in appearance seemeth to be a contract either not of lending, or not for gain. When it seemeth not to be a contract of lending, it is cloaked under some other contract, which is to be resolved into loan: for usury masketh sometimes under the vizard of selling, or buying, or letting, or partnership, or exchange, or adventurers usury: examples of all which are to be produced: Usury in selling. and first of selling. For when the seller exacteth an overplus, more than the just value of the ware, only for the time of forbearance which himself granteth to the buyer, he committeth usury. When I say an overplus above the just value, I call that a just value, when there is an equality betwixt the ware and the price, according to the common estimation at the time of the sale: but of that equality there is some latitude; and we may not think that price to be unjust, which is but a little under or over the precise Arithmetical equality. And therefore the seller who granteth time, so long as he keepeth himself within the latitude or compass of an ordinary and equal price, he may not be thought to commit usury. And it may so fall out, that the buyer will not be brought to give the equal price, unless he may have some time granted for the payment: In which case, though the buyer may perhaps think that he payeth the dearer for the forbearance, yet there is no usury, because the seller doth not sell the dearer for time. And when I say (only for the time of forbearance) I insinuate, that there may be some other reasons, why the seller granting 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 likelihood it will be clearly more worth his charges & hazard (if there shall be any) and the impairing or diminishing of the thing (if it be subject thereunto) for the mean time being deducted. And secondly, if the thing which he selleth hath a fruitful use, and yet notwithstanding, that use shall be in all likelihood of no less price at the day of payment, than it was at the day of the sale, he may take so much the more, as the fruitful use of the thing is in the mean time clearly worth, the estimation of the hazard and charge being deducted. As for example, when a man selleth land, and granteth time for the payment, etc. I add, for the time which himself granteth to the buyer, because if the buyer, detaining the price longer than the appointed time, shall be an effectual cause of loss or hindrance 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 unfaithfulness, he useth delay. But when a man selleth his ware for more than the just price, only because he gives time to the buyer, he doth indeed sell time, which is not his to sell, and under the contract of selling he committeth usury: for when the seller is content to grant time to the buyer for the payment 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 loan: and upon such forbearing the buyer becometh a debtor, and the seller a creditor. As for example, thou sellest me ware for 11 pounds, to be paid at the end of six months, which thou wouldst have sold for 10 pounds in present money: This men may call what they will, but it is usury, after the rate of twenty in the hundred. Likewise, if a man selling a cow, or some other commodity worth forty shillings, to a poor man, shall agree with him, because he is not well able to pay so much together, to take twelve pence a week for a year, under a colour of accommodating the poor man, and condescending in his sale to his mean ability, he requireth an usury of thirty in the hundred. But will you hear a mystery? A gentleman in his need cometh to an usurer to borrow a hundred pounds, the usurer tells him he hath no money, but (saith he) to accommodate you, I will help you with a commodity worth an hundred pounds: which commodity you may commit to such an one (meaning his broker) and he will sell it for you. The gentleman taketh the commodity, entereth into a bond of two hundred pounds for the payment of an hundred, and perhaps with usury for the said commodity: he entreateth the broker to sell it for him, promising him a reward. The broker undertaketh the matter, and willeth the gentleman to repair unto him the next day: in the mean time he selleth it to the same usurer for fourscore pounds, or an hundred marks. So that under the colour of selling a commodity, the usurer dareth but fourscore or an hundred marks, for which he will receive a hundred, or perhaps a hundred & ten pounds. Notwithstanding, the gentleman finding his present need supplied, is well eased for a time, like to a man which in the fit of an ague hath drunk a cup of cold water: but when the day of payment cometh, he is in greater distress than before; for now being not able to pay, he forfeiteth a bond of two hundred pounds. But you may not think, that the usurer will strait way sue the bond: No, rather than he will deal extremely with him, he will give him a new day, and it may be, feed his prodigality with more money, to the intent that he may mortgage his land to him, for the payment both of the new debt, and of the former sum, with usury: which payment the unthrifty gentleman being not able to make, the usurer having according to that curse, Psal. 109. 11, 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-pirates. Secondly, Usury in buying. usury is cloaked under the contract of buying, when a man for the payment of money beforehand to him that needeth present money, buyeth any commodity under that, which in all likelihood will be the price or true value thereof at the time of the delivery. I say to him that needeth present money. For otherwise, no man will sell his commodities under foot, unless he have need of ready money. And therefore this aggravateth the fault of such buyers, who take advantage by their neighbour's necessity, and seek to gain by their need. This is after a sort as the Prophet Amos Amos 8. 6. speaketh, to buy the poor for silver, and the needy for a pair of shoes. I add, under the true value, because if it be doubtful whether the commodity will bear a greater or less price at the time of the delivery thereof, such a contract is not to be blamed as usurious. But when there is certainty that the price will be greater, than is usury committed in such a contract: for the laying down of money before hand to a man that standeth in need thereof, is in effect all one, as if he lent him so much money to be repaid in ware. When as therefore he covenanteth to receive ware of greater value than his money cometh to, he dareth for gain, and so committeth usury. As for example: a farmer wanting money to pay his rent, entreateth an usurer to lend him money until Midsummer; and finding him backward, offereth him consideration: nay (saith he) I will not require usury of thee, I will deal better with thee than so, we will take a course to supply one another's want: for as thou wantest money now, so shall I want corn then; here is sixteen pounds, for which thou shalt give me at Midsummer twenty quarters of good wheat. This bargain the farmer is content to accept, rather than to forfeit his lease, albeit he knoweth well enough, that at Midsummer his corn is like to be better worth than twenty pounds. Again, a countryman cometh to a farmer, that is at great charge in the inning of his harvest, and understanding that he wanteth ready money to defray his expenses, upon occasion of speech maketh him this offer, to let him have eight pounds in ready money, if the farmer on newyears day will deliver to him twenty quarters of barley, which at that time are like to be worth 11 or 12 pounds: so that for the forbearing of eight pounds four months, he would gain three or four pounds. This kind of usury is often practised in buying of rents or annuities: But forasmuch as some are too favourable towards such contracts, and others too austere against them, it shall not be amiss briefly to determine what we are to hold in this point. For where is on the buyers part a purpose and an absolute covenant for the perpetual alienation of his money, and on the sellers part no covenant for the redeeming of his rent, it is plain that in such a contract there is no loan, and therefore no usury: Howbeit if equality be not observed, there may unjustice and oppression be committed. When as therefore a man having an hundred pounds, (on which he is loath to spend being his stock) buyeth an annuity or rent during his life, of twenty marks, or 14 or 15 pounds, as shall be thought most equal; such a contract is lawful and just, and is especially to be commended to single men or women who have no charge depending on them. Or if a man be willing to leave a rent or annuity to others after him, he may buy for his hundred pounds a proportionable rent, perhaps of five or six pounds for ever, to the payment whereof the cellar's lands may be liable. But what if a man buy a rent for a certain and difinit time, as for ten or twenty years? I answer, if it be a true contract or bargain and sale, and a proportionable rate observed, that it is not usury, no more than by the payment of a fine, to diminish the rent. Howbeit usury many times is cloaked under such contracts: As for example, A man borroweth, or already 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 year for ten years, which is a greater usury than of ten in the hundred: For the borrower paying yearly ten pounds of the principal, doth notwithstanding pay yearly ten pounds for usury, as though no part of the principal had been in the former years paid. And thus we are to judge of those contracts wherein there is an absolute covenant for the alienation of the principal. But the greatest controversy is concerning those bargains wherein the seller of a rent reserveth liberty to redeem it, and the buyer covenanteth upon the repayment of the principal to sell it back again, or rather to release it. I answer, if the buyer of the rent giveth as much for it as it is worth in the common estimation of men, the covenant of releasing it to the seller when he shall redeem it, maketh not the contract usurious. For that covenant maketh the buyers bargain the worse, and not the better. If therefore the seller require this covenant, that by paying the principal he may redeem the rent, not because of the inequality of the rent, but only because he would not have his lands liable to such a rend charge; this covenant which maketh his case so much the better, doth so much the more free the buyer from usury. But when this covenant of redeeming the rent is made, because of the inequality of the rent, it is always a cloak of usury: For neither the seller meaneth perpetually to alienate the rent, the greatness whereof forceth him so soon as he able to redeem it, neither doth the buyer otherwise than in taking a pawn or mortgage intent the perpetual alienation of his principal. But you will say, in this contract is not loan, because the buyer hath no right to demand his principal: Neither doth he need, for the seller will be sure so soon as he is able to repay it. And therefore such a bargain is rather a contract of oppignoration or mortgage, than of buying or selling. And even as he which hath a pawn of better value than his principal, needeth not as in respect of his own profit to be overhasty with the borrower for the payment of his principal, which indeed he hath no right to require, having a pawn of more worth in am thereof, and yet is truly said to have lent upon a pawn: so he which hath a round rent assured unto him, the right whereof is of more worth than his money, though he may not, nor need not demand again his principal, may truly be said to have lent as it were on a pawn or mortgage, and in lending to have committed usury; because even as in the contract of Antichresis, he hath the fruit and profit of the thing pawned until the principal be paid, and yet looketh either to have the principal wholly paid, allowing nothing back for the rent which he hath received in the mean time, or the same rent to be continued for ever. Wherefore M. Luther writing on this Psalm, saith Nostro autem seculo ●oelicissima est usura, etc. In our age usury is most happy, being by the authority of the Bishop of Rome, become justice & a lawful contract, the name of usury being removed, Extrau. come. de emption & ●endi●. cap. I. & Contractum emptionis & venditionis annui census cum condition: revenditionis non esse usurarium. and a new name invented, whereby it is now called contractus redemptionis, The contract of redeeming, or, buying again. For this is now called a fine figure, and by this justice the whole world at this day is justified, especially the Clergy, and that monster reigneth securely, the Gospel being by this means extinguished, and all the righteousness thereof with the kingdom of God, Necsic tamen Antichristum adesse ullus credit: and yet not thus neither doth any man believe that Antichrist is come: And for the same cause the greatest patrons of these contracts do confess, Molin●us. that they have succeeded in room of the old usury, from which they differ little in substance. For what difference is it whether I assure a man ten pounds a year out of certain lands, until I repay unto him an hundred pounds, or enter into a bond of two hundred pounds for the payment of an hundred and ten, this bond being renewed yearly until the principal be paid? yet this difference there is, that as in some respects the new usury is better than the old; so in other respects, worse. Better, because the creditor cannot force the debtor to the payment of the principal at once: Worse, first, because the debtor is fo●ced to greater security. Secondly, because whereas the old usury by, the civil law, was to cease and to determine so soon as it had matched the principal; and whatsoever was paid more, was to be abated from the debt, 〈◊〉 ●●at he which payeth yearly ten pounds for an hundred, should by the civil law, be wholly 〈◊〉 charged o● the debt in the end of twenty years. But in the 〈…〉 there is no regard had of equalling the princi● in so much that the increase may by many degree● ex●●ed the stock itself. In this argument therefore we are to hold the mean●, neither condemning all buying of rents (though it be with condition of selling back again the same) nor yet allowing all. We are not to condemn the buying of rents at an equal rate and indifferent price, as lands and rents in the common estimation of men are valued: As namely, after the rate of twenty years purchase, which is the rate observed in this contract of redemption, by the imperial law of Germ●nie. For the preception of this rent is not usurious: First, because this is not a contract of loan, but of buying and selling: Secondly, because the rent which he receiveth is the fruit of that which is his own, raised out of such lands as are at his peril: whereas in usury, the creditor receiveth profit of that which now is not his, the property being transferred unto the borrower, and with the property the hazard. Neither doth the covenant of selling back or releasing the rent to the seller when he shall redeem it, disprove the property or dominion which the buyer hath therein, but only circumscribe and restrain it: As when I give a man a commodity, with this condition, he shall not allienat it to any other; I give him the property and dominion of the thing, though restrained. Neither are we to allow those bargains wherein a greater rent is bought, than the money is worth: for such contracts, if they be absolutely made for the perpetual alienation of the rent to the buyer, and of the money to the seller, though they be not usurious, yet are they unequal and unjust. But if they be conditionally made with this covenent, that the seller by the payment of the principal, may redeem and so extinguish the rent, then are they usurious, because a perpetual alienation either of the rent by the seller, or of the principal by the buyer, is not intended, but a great rent by way of mortgage, according to the contract of Antichresis, made over unto the buyer, both for his assurance in receiving of his principal in the end, and for his usury allowed for his loan in the mean time. And forasmuch as such contracts are usually practised in the Church of Rome, and not only permitted but allowed and authorized as just and lawful by the Pope of Rome, this evidently proveth that the Romish Church is deeper in this sin of usury, than the reformed Churches, whom notwithstanding the Papists condemn for this sin: For albeit the sin is practised among us, as much perhaps as among them, yet do not our laws allow usury as good, but permit it only, as evil, and permit it with limitation and restraint, as shall be showed. But will you hear a mystery practised in buying? A man having urgent occasion to use present money, cometh to an usurer to borrow forty pounds for three months: the usurer pretendeth that about that time he shall have occasion to lay out his money for wheat, and therefore covenanteth with him that at the end of three months he shall for his forty pounds deliver unto him fifty quarters of good wheat, or for want thereof five and forty pounds: which he saith not, either that he needeth corn, or that the borrower hath corn to sell; but that under this pretence of buying corn, he would exact an unreasonable gain, viz. of five in the forty lent for three months, which is after fifty in the hundred by the year. Thirdly, Usury in letting. usury is practised under the colour of letting, so oft as men would seem to let things which are not letable, when as indeed they lend for gain things to be spent in the use, as money, victuals, and such other things as consist in quantity, that is, in number, weight, and measure: For such things neither have in themselves a fruitful use which may be let, neither are they to be referred in the same particular impaired by the use, neither doth the property or hazard thereof as in things let, appertain to the letter. But behold some other mysteries. A farmer wanting money to store himself with cattle, cometh to an usurer to borrow twenty pounds, and being loath in his need to receive a repulse, offereth usury. It is not my manner, saith he, to put out my money to usury, but here is twenty pounds for thee with which thou mayst buy thee eight kine: these eight kine I will let thee for so many rials yearly, provided always 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 four pounds' usury for twenty pounds, which is after twenty in the hundred. To another, coming to borrow the like sum, he delivereth 20 pounds, pretending that the borrower shall buy therewith an hundred sheep: this hundred sheep, saith he, I will let thee yearly for so many shillings, so as thou wilt undertake to make always my stock good: which he saith not, that the borrower should bestow his money in sheep, but that under pretence of letting, he might exact five in twenty, which is after five and twenty in the hundred: otherwise if indeed he did let cattle or sheep for an indifferent rate, and stood to the hazard of them, the conaract were lawful. But in those unreasonable covenants, the cattle which to the hirer are mortal and subject to many casualties, are intended to be immortal and free from all hazard to the letter. And for as much as the contract of Facio ut des as the Lawyers speak, 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 under pretence of that contract. As for example, a poor man cometh to his neighbour to borrow 20 shillings, he having some small skill in scriveners craft, pretending that he will lend his money freely, so he may ever have it again upon small warning, is content to lend his money for a month, promising when that month is expired he will lend it him for another month if he can forbear it, and so from month to month; only in regard of his pains he is to have at the renewing of his bond every month twelve pence, which (besides one shilling allowed him for a couple of bills or bonds) amounteth to twelve shillings in the year, which is after threescore in the hundred. Fourthly, Usury in partnership. usury is committed under the colour of partnership, so oft as the creditor covenanteth to partake in the gain, not minding to bear part in the loss: For the money which is to be employed he will have acknowledged to be his in respect of the gain, but the borrowers in respect of the loss. Fiftly, Usury in exchange. usury is practised under exchange. Now exchange is either of ware for ware, or of money for money. The former is called barterie; wherein usury is committed, when the first deliverer of his commodity requireth more of the other than his commodity is worth, in respect of the time which he granteth to the other for the delivery of his ware. Exchange of money, is either for money presently delivered, or by bills of exchange assured. In the former which is practised by money-exchaungers (whom the Scriptures cail 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there is no loan, john. 2. 14. 15. and therefore no usury, though they use not to exchange without gain: For seeing it is their trade wherein they spend their time, labour and cost, to accommodate men in that behalf, a competent gain is to be allowed unto them. Exchange of money for money to be received upon bills, is either without gain, as when English money is exchanged for the just quantity there, in other money, according to the public and known valuation thereof: or else it is for gain; and that is either the bankers exchange, or the merchant's exchange. The bankers are they which are more properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trapezites, Mat. 25. 27. whose dealing in exchange by bills is twofold: For sometimes they give bills, and sometimes they take: they give thus; A man being to travel to Venice, delivereth to a banker an hundred pounds, which he desireth to receive at Venice: The banker, because he is at charge with keeping servants there, as also for that he taketh upon him the safe delivery of the money, freeing the traveler from the trouble and hazard of the carriage, thinketh himself worthy perhaps of 4 or 5 pounds for assuring him an hundred at Venice; and accordingly for his hundred pounds received here, giveth him a bill, upon the delivery whereof at Venice, he shall be sure to receive ninety six pounds. In this contract there may be unjustice, if the banker require too much gain, but there cannot be usury on his part, whiles he dareth not: nor on the travelers part, whiles his principal is not increased but diminished. Again sometimes they take bills: as thus, An English man being arrived at Venice, and having occasion to use money there, taketh of a banker an hundred pounds, in Venice coin, giving him a bill for the payment perhaps of an hundred and four pounds of English money, in London: this overplus if it were required in respect of the time of forbearing, it were usury; but being required in this regard, because the banker useth a chargeable trade to free men from the trouble, charge, and hazard of conveying their money to Venice, and is content to receive it at their home, taking the whole labour, charge and hazard upon himself, it is as lawful as the former. For this allowance is not made in respect of the loan and time of forbearing, but in respect of the place of payment, in which respect the banker taketh a trouble, charge, and hazard upon himself to free the traveler therefrom. The merchant's exchange of money by bills, is that which is not made according to the public and known valuation of coins in diverse countries, but according to such prices thereof as merchants do set among themselves, respecting the length of time betwixt the loan 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 paid. But suppose the money be lent upon a bill of exchange, to be exhibited at Middleborough: In the next place consideration is had of the time, and the party which taketh up the money is demanded whether he will have it at sight, or at usance, or at double usance, etc. At sight, that is, whether he will give 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 usance, that is, whether he will have it for a month longer, or at double usance, that is, for two months. When the party hath signified for how long he would have the money, inquiry is made how the exchange goes that day from London to Middleborough, which every broker in the exchange can tell. To day perhaps twenty shillings sterling at sight is valued at four and thirty shillings and four pence of the Zelanders coin, and it may be to morrow at four and thirty shillings and six pence, and so up and down as the price of corn riseth and falleth in the market. And even as there be huckster's and engrossers of corn, by whose means the price of corn many times is much enhanced; so are there some who maketh a trade of exchanging, and combining themselves together, do find means to engross the money as it were into their hands, especially against such times as they know there will be greatest use of money, that then they may put it forth at what prices themselves list. Well, suppose the party would have the money at sight, being to allow for every twenty pounds sterling as the exchange goeth, perhaps four and thirty and six pence of that coin, 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 chose the Zelanders coin 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 every pound for the loan of his money a few days, (as those too well know to their great loss, which take up money both by exchange and rechange.) But if the party will have the money at usance, than every pound sterling is higher rated by four pence: if at double usance, than the price is raised eight pence: so that when twenty shillings sterling in the Zelanders money is valued at four and thirty shillings and four pence at sight; at usance it is four and thirty shillings and eight pence; at double usance five and thirty shillings, which is a gain of five marks (of their coin) in the hundred pounds sterling for two months: and of twenty pounds of their money in an hundred pounds sterling by the year. In this exchange there are these faults: Money which was ordained to be the price of all wares, and the measure of all bargains, is not only made a ware, contrary to the nature thereof (nam quod medium est venditionis non potest esse terminus;) but also the price thereof, which ought to be certain and certainly known, and by public and sovereign authority established and settled in every commonwealth (for that is the rule and measure, whereby all things are prized, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eth. 5. 5. as the Philosopher saith) the price I say thereof, whereby all things are prized, is made uncertain, for the gain of some other men, to the endamaging of the commonwealth. 2. Those which make a trade of dealing by exchange, do either find means themselves to raise the price of money, or else do lie in the wind, till the prizes being raised, they may lend it forth for greater gain. 3. In exchange at sight, usury is committed by them which seek gain thereby, though somewhat mystically, the lender being sure almost at all times to be a gainer by his loan. Notwithstanding, I do not absolutely condemn those merchants, who dealing by exchange at sight, do not thereby seek gain, but mutually serve one another's turn, following the prices as they go in the exchange, being as well content as occasion serveth, to borrow after this manner, as sometimes they are entreated to lend, sometimes also, though very seldom, they proving no gainers by this loan. Howbeit, their dealing were more commendable, if in their exchange they could and would follow the common and known prices of coins, appointed by public and sovereign authority: For it may seem strange, that private men should take upon them to alter the value of princes coins. 4. But as for usance and double usance, there is no question to be made but usury, yea great usury is therein plainly committed, at the rate of twelve in the hundred at the least. Now the merchants exchange is either real or counterfeit: the real is, when bills of exchange, whereupon money hath been delivered, are in deed and in truth transported to the place appointed beyond seas, to the end, that thereby so much money may be received there to the lender's behalf, as by the manner of dealing in exchange before specified, is due. The counterfeit exchange is, when in imitation of the real exchange, money is delivered upon bills of exchange, with mention also of the places of exchange, not to the intent that the bills should be transported for the satisfying of the creditor beyond seas, but that the lender keeping the bills at home with him, may have the like allowance which merchants have for the same time, dealing by exchange and rechange, betwixt the places named: the reason of which practice is, because the gain which is reaped by exchange, is greater than any other which is tolerated by the magistrate: insomuch, that they which put forth their money in this counterfeit exchange, are supposed to gain after sixteen or twenty in the hundred. And therefore this kind of exchange may most worthily be called Cambium siccum, that is, dry exchange; because it is void of charity, Sum. A●gel. voce usura. § 54 being indeed a griping usury, practised under the colour of merchandizing exchange: howbeit the former also by the doctrine of the schoolmen is to be called dry exchange. 6. Lastly, usury is practised under pretence of the adventurers usury, when a man covenanteth for gain in lending, under pretence of hazard, when indeed the principal is not hazarded: as when a man dareth an hundred pounds, with this condition, if himself and two or three other, which he shall name, or any of them, shall be alive at the twelvemonth's end, that the debrour shall pay him a hundred and ten pounds, otherwise he shall pay but fourscore and ten pounds. For if he should name but one, it were seven to one, that he should be living at the years end, but numbering three, it is more than twenty to one, that some one of the three shall survive: this therefore is but a cloak of usury. And thus we have heard of usury, practised in such contracts as having the names of other contracts, do not therefore seem (though indeed they be) contracts of lending. Now we are briefly to speak of usury committed, when there seemeth to be no contract of lending for gain. As first, usury is sometimes practised under a colour of free lending; as when a man lending an hundred pounds in light or cracked angels, and other money not currant, covenanteth with the borrower, that he shall repay him in good and currant money. Such was the usury practised of old by the jews in the time of Ezechiel, a little before the captivity: The shekel of the Sanctuary 320 gerahs. Exod. 30. 13. For as some write, they having ordained a new shekel, exceeding the old two and thirty grains, so that whereas the civil or Mosaical shekel (which was but half of the holy shekel) weighed an hundred and threescore grains, W. H. de ass▪ ex Munstero & D. Kimhi in Exod. 30. the new weighed an hundred ninety and two; they would lend after the old shekel, but they would be paid according to the new. Secondly, usury is practised in lending upon pawns. For although by taking a pawn which the debtor may spare, the lender may lawfully provide for his security & indemnity: yet when gain is sought thereby, it is a cloak of usury. As first, when he dareth upon a pawn which is much better than his money, in hope to get the pawn, it is a spice of usury. Again, when the creditor covenanteth to have and enjoy the fruitful use of the pawn in am of his loan, abating nothing of the principal; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. this contract of the lawyers is called Antichrests, wherein at the first sight appeareth some show of equality and justice, That as the debtor useth the creditors money, so the creditor should use and enjoy the debtors house and lands: But indeed this contract is unjust and usurious: usurious, because it is nothing else but lending for gain. For when the debtor yieldeth to the creditor the use of his house and land for the use of his money it is all one, as if he allowed him the rent of the house and land for usury. unjust also and unequal; first, because the house and land, which is let for ten pounds a year, and pawned for an hundred pounds, is worth two hundred or perhaps three hundred pounds: and therefore it is unequal, that for the use of an hundred pounds, which is spent in the use, and is not lettable, the borrower should yield the fruitful use of his house and ground, which being worth two or three hundred pounds, may be let for ten or twelve pounds a year. Besides, the creditor, though he hath the profit of the house and land, yet hath he not the property, neither doth he bear the hazard thereof: and therefore reapeth the fruit of that which is not his own, and whereof he beareth not the hazard. But to the borrower belongeth both the property and the hazard of the money borrowed. Wherefore the Scripture condemneth the using of things laid to pawn, as lying in clothes pawned, Amos 2. 8, I mean such an use, as whereby the thing pawned is diminished or impaired. But among us there are usurers which commit double usury, not only covenanting for usury in money, but also impairing the thing pawned (as plate or garments) by the use thereof. Thirdly, under lending upon bonds. For although it be lawful for a man to take bonds for his indemnity, and thereby by way of interest to save himself harmless; yet if thereby he seek for gain, he committeth usury. As for example, one comes to borrow of thee twenty pounds for a twelvemonth: thou sayest, thou canst not forbear thy money so long, therefore thou wilt lend him so much freely upon his bond for a month, hoping, that he which came to borrow for a twelvemonth, 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 usury thou couldst have covenanted for. But whether in taking bonds thou playest the usurer, or not, thou mayest discern by this note: for it thou desirest in thine heart, that he may keep touch with thee, and not incur the forfeiture of his bond, it is a sign, that thou providest only for thine indemnity: but if thou wishest that he should rather break his day, than keep touch with thee, it is a sign, that thou lendest for gain, and takest a bond, not that he should pay the sooner, but the more. But if thy disposition be such, that thou wouldst not lend to a landed man, if thou didst think that he would keep touch, than dost thou lend not to help thy neighbour, but to undo him: and whiles thou layest a net for thy brother, thyself fallest into the snare of the devil. 4. Lastly, usury is practised under the colour of interest, so oft almost as men agree for interest aforehand. For although some have distinguished interest, that there is a casual interest, Molinaeus. Interest casuale momentaneum. Promisiwm & successiwm. Interest usurarium. which they confess is not to be regarded but after delay: & a promiscuous or successive interest, which as they say may be covenanted for proratione temporis, according to the proportion of the time, which they call interusurium; and confess it to be called in the law usurious interest; Fr. Hotoman. yet those of soundest judgement do hold, that interest is not to be allowed, nisi post moram, but after delay: for grant interusurium, or successive interest (as they call it) to be lawful, then can you not but allow of all usury. For first, interest is to be measured, not ex part debitoris, but ex part creditoris. And therefore no respect is had therein, whether the debtor do gain thereby, but only whether the forbearing of the money be an hindrance to the creditor, or not. And secondly, if it be lawful for a man to agree, according to the proportion of the time, for so much gain as the laws permit; every lender may pretend, that by the forbearing of his money he shall be so much at the least damnified, & therefore may covenant for so much at the least by way of interest. Notwithstanding, I will not deny, but in some case a man lawfully require and take interest, though the borrower have not made delay: as namely, when by the borrowers authority, or otherwise, the creditor (who cannot without his loss, or certain hindrance of some just and lawful gain, forbear his money) is as it were forced to lend to a man, whose estate or ability is such, that he may better undertake to save the lender harmless, than the lender may want his money: provided always, that it be true interest, in respect either of certain loss to be incurred by want of the money, or of certain hindrance of just and lawful gain to be sustained. For in this case, the borrower being the effectual cause of the lender's hindrance or loss, and being better able to bear that imposition of interest, than the lender is to forbear his money, I doubt not, but the lender may by requiring interest, provide for his own indemnity. We have heard two distinctions of usury: the third and last remaineth, viz. That usury is either simple, or compound: the simple, wheu usury of the principal only is exacted: compound, when usury not only of the principal is required, but of usury also, and is therefore called usury of usury, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Aristoph. Nub. 5. As for example, when a man having lent an hundred pounds for a twelvemonth, after ten in the hundred, is content for a second year to forbear both the principal and usury: there is due to him the first year by simple usury, a hundred and ten pounds: but the second year by usury of usury, Accessio accessionis iure civili non conceditur. a hundred and one and twenty pounds. And for as much as usury of usury was ever condemned, it hath been an ancient practice of usurers, to join the former years usury unto the principal, and so anew to covenant for the usury of the whole sum. Which contract of the Grecians is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of Tully, renouati● fanoris, renewing of usury. We have showed what usury is, and how many ways▪ it is committe●●ow we are to consider the quality of it, viz. whether it be lawful, or not: for this, the covetousness of these times hath made a controversy, which in former ages was never doubted of. But not to hold you long in suspense, I will in this short assertion determine, what we are to hold concerning this question: Which assertion I will afterwards not only prove by testimonies of Scriptures, and by other arguments, but also defend and maintain against the objections of those who hold the contrary opinion. My assertion therefore is this, That all usury (which I have defined to be mutuation, or lending for gain) whether it be mental or actual, whether manifest or covert, whether simple or compound, is simply and in it own nature utterly unlawful: howsoever some usury is worse than other, according either to the estate of the borrower, or the quantity of the usury. I will begin with the law of God, which in three places forbiddeth usury, viz. Exod. 22. 25. Leuit. 25. 35, 36. Deut. 23. 19: against which places the patrons of usury bring many exceptions, which by the grace of God shall be refuted. But I will chiefly insist on that place of Deuteronomie, Deut. 23. 19 Thou shalt not lend upon usury to thy brother, the usury of money, the usury of meat, the usury of any thing that may be lent upon usury. That is, thou shalt not lend for gain to thy brother, neither money, nor meat, nor any thing else which consisteth in quantity, as in number, weight, and measure, and is spent in the use, and wherein usury is usually committed. Against these allegations there are diverse exceptions taken; as first concerning the words whereby usury is signified in the Scripture: For in that place of Deuteronomie, and in this Psalm, not all usury (say they) is forbidden, but Neshek, that is, morsurie, or biting usury, which biteth and damnifieth the neighbour. For there is (say they) a certain toothless or not biting usury, which doth not hurt but help the neighbour. But I have showed before that Neshek is the common and ordinary name whereby all usury is signified in the Hebrew tongue. And therefore this word doth not distinguish one kind of usury from another, but in general signifieth, that all usury is biting. And in like sort, he which dareth for gain, is called Masshik, and he which taketh up upon usury, though for his gain, is called Nashuk, the money which is lent for gain is called Noshek, that is, which biteth (as appeareth evidently by this text) because when it is repaid, it biteth and as it were gnaweth away some part of the borrowers substance for an overplus or gain to the creditor, which is called Neshek, as it were the bit. So that all usury in it own 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 himself whole by biting of others; yet usury is a gain which is bitten and shred away from the borrower, and that either to his loss, or (as hereafter shall be showed) to the hindrance of the commonwealth, whose common profit in all contracts is especially to be regarded. Secondly, I have showed before, that Neshek is all one with the other words Tarbith and Marbith, whereby any gain or clear increase above the principal required for loan, is signified: and therefore the least gain required for loan, is Neshek, and condemned for usury in the scripture: as Leuit. 25. 36, Thou shalt not take of him usury or increase: which the old Latin translation readeth thus, Thou shalt not take usury of him, nor more than thou gavest. And vers. 37, Thou shalt not lend him thy money upon usury, nor thy victuals for increase, that is, as Ambrose readeth, in amplius recipiendum, to receive more. Upon which words he saith, Has sententia dei omne sortis excludit augmentum, Lib. de Tobia. cap. 15. This sentence of God excludeth all increase above the principal. Whereunto you may add, Pro. 28. 8. Ezech. 18. 8. 13. 17. and 22. 12: in all which places these words are not only used promiscuously to signify the self-same thing, but the latter words Tarbith and Marbith are ever added as the exposition of Neshek. And therefore those words which the holy ghost confoundeth, let not us distinguish; and much less upon this frivolous distinction let us build our practice, or hazard the eternal salvation of our souls. For you know who hath said, Eze. 18. 13. He that putteth forth to usury, or taketh increase, shall he live? he shall not live, he shall die the death, and his blood shall be upon him. But against this truth concerning one and the same signification of Neshek and Tarbith, they raise again diverse other exceptions, in which they shift from one to another, because they have no sure ground to stand upon. First they say we must distinguish betwixt Neshek and Tarbith: for Neshek is restrained to money, and Tarbith to corn and victuals, Leu. 25, and therefore they are deceived, who think that Tarbith of money is forbidden. As if they should have said, Tarbith, that is, the increase of corn and victuals, is indeed unlawful, but the usury or Tarbith of money is not unlawful, unless it be Neshek. And yet themselves allow as great increase for corn as for money. But I answer first, that Neshek is the usury not of money only, but of corn and victuals, and every thing else which is put to usury; as appeareth plainly Deut. 23. 19, where also every thing which is put to usury, is called Noshek. For so he saith, 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 usury. Secondly, that there is the like reason for money and other things, which consisting in quantity, are spent in the use: and therefore it had been all one, if the Lord had said, Thou shalt not lend thy money, be Marbith, for increase; nor thy victuals, be Neshek, for usury. Thirdly, the Prophets use these words indifferently for the same thing, as Ezech. 18. & 22. Prou. 28. 8, Yea, but (say they) the Prophets, who are the interpreters of the law, must be expounded according to the law. Nay rather if they be interpreters of the law, the law is to be interpreted by them. But they use to understand the word Tarbith as an exposition of Neshek signifying more plainly that same thing which is meant by Neshek; and therefore these words in the Law are so to be understood. 2. Their second exception is, that Tarbith doth signify not evericincrease, or accession, but multiplication; and therefore by that name, Usury, unless it be an expressive 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 corn and victuals? or may we think that an express and multiplied increase of money is to be allowed? And therefore this is but a mere shift, as well as the former: For not only all antiquity have understood by this word, any gain, overplus or increase whatsoever above the principal, but the most learned also of those new writers, who write but too favourably of usury, acknowledge that hereby all increase or accession above the principal is condemned, as before hath been showed. Yea, but Rabah from whence Tarbith is derived, signifieth to multiply, as Deut. 17. 16, where the king is charged not to multiply horses: for he is not forbidden to have 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 multiply wives, not that an excessive multitude only, but all plurality of wives is forbidden. Leuit. 18. 18. And as Tarbith in the Scriptures; Mal. 2. so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Hebrew writers, is derived from the same root, whereby notwithstanding the least and easiest usuries are signified. And as I deny not but that Rabah signifieth to multiply, so I affirm that sometimes it signifieth to grow or increase, and sometimes including a comparison, to be more or greater, as 1. Re. 4. 30. Gen. 43. 34. and Hiphil to augment or to make greater or more, as Psal. 71. 21. and in the same chapter of Leuit. verse. 16. 1. Chron. 4. 10. Exod 30. 15. So that Tarbith and Marbith doth signify any increase whatsoever, Leuit. 25. 16. when more is required than was lent. And if any shall further urge the force of the word multiplying, I answer, that in usury there is multiplying, and such a multiplying, as money being put forth from six months to six months unto usury of ten in the hundred, and the usury 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 principal in seven years, and every seven years doubleth the former sum, so that 1000 pounds being thus put forth for seven times seven years, which is no long time, multiplieth itself to 128000 almost, and in seven years more to 256000, etc. 3. Others have found out this evasion, H. Z. That Tarbith signifieth usury of usury. Which interpretation if we shall follow, we must confess that the Lord condemneth no usury of corn and victuals, Leuit. 25. 36. unless it be usury of usury, which is absurd. This therefore is a certain truth, that Neshek, Tarbith, and Marbith, are words of the same signification, whereby all gainful usury whatsoever, is condemned in the Scriptures. 4. Others, who would fain prove the lawfulness of usury out of the Scriptures, have found out (as they think) another word of a middle and indifferent signification. And therefore howsoever they confess that all Neshek, Tarbith and Marbith are forbidden, for they signify biting and excessive usury: yet Masshah, whereby moderate usury is signified, is not only allowed and commended, but sometimes also commanded towards the rich. Whereunto I answer, that Masshah properly signifieth an exaction, and in those places which concern lending and borrowing, it signifieth in respect of the creditor mutuum, in respect of the debtor debitum, but such a debt as the creditor dareth upon security, and therefore meaneth to exact again from the debtor, as Deut. 15. 2. and 24. 10. Prou. 22. 26. And that in the Scriptures it is not used in the signification of usury. For whereas they object Nehem. 5. 7. 10, I answer, that the word there is not Massbah, but Massa, proceeding from another root, and signifying a burden, as Tremelius also, and junius translate it. Or if it did signify usury (as indeed by that burden is meant usury) yet is it there condemned. Yea but Nasshah the verb, whence Massbah is derived, signifieth to lend upon usury. Nasshah signifieth properly to exact, and is used in the signification of lending with purpose to exact that which is lent, whether it be freely lent or for gain; as when men lend upon bonds, sureties, or pawns (in which sense the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and faenerare, are often used in ancient divines.) And when it is used in the signification of free lending, it doth not signify that charitable lending, whereunto our Saviour exhorteth, Lu. 6. 35, but that civil lending upon sufficient security, which although it be lawful towards the rich, and them that be of ability, yet is it not allowable towards the poor, to whom we ought to lend looking for nothing again. Wherefore the Lord faith Exod. 22, when thou lendest to the poor thou shalt not be Kenosheh, like an exactor unto him, neither in imposing usury upon him, verse 25. nor yet in taking a pawn of him, Deut 24. 12. verse 26. Ezek. 18. 7. 12. 16. But in the signification of lending for gain or usury, it is never allowed in the Scriptures, or used in the better part. And if any man can allege any one pregnant testimony of Scripture, where Masshah signifying usury, or Nassbah signifying to lend upon usury, is either commended as good, or allowed as lawful (which I am sure no man is able to do) I will yield in the whole controversy. And yet this is the chief ground of a tedious and disorderly discourse written, The Treatise begins thus, The question of usury, & ● but not printed in English, in defence of usury: wherein though there is great show made of learning, yet do I not find many things worth the answering. Those reasons which have any show of reason shall by the grace of God in due place receive their answer. For as touching this point, whereas the Author of that Treatise allegeth for the warranting of usury, and lending upon usury, as commended under the name of Masshah and Nassbah, Deut. 24. 10. and 15. 2. 2. King. 4. 7. Prou. 22. 26, 27. Esay. 24. 2. jer. 15. 10. any indifferent man that is of judgement will easily acknowledge, that there is scarcely any show of reason in these allegations, as the bare repetition of the places will sufficiently show. Deut. 24. 10, When thou lendest thy brother any loan (namely which thou purposest to exact again; for so much, as I said, is implied in the word) and therefore the English Geneva translation readeth, When thou shalt ask again of thy neighbour any thing lent, thou shall not go into his house to take his pawn: Tremelius and Pagnin read thus, Come mutuaueri● proximo tuo ullius reimutuum, etc. The meaning of Deut. 15. 2. is this, every creditor shall forbear to exact his debt of his brother in the seventh year, which is the year of remission or freedom: in 2. King. 4. 7. Elisha biddeth the widow having sold her oil, to pay her creditor: Prou. 22. 26, 27, Be not of them which are sureties for debts; if thou hastnothing to pay, why should he (namely thy creditor) take thy bed from under thee? In all which places the word is not used in the signification of usury. And the like may be said of the other two places, Esay. 24. 2. Cannosheh Caasher noshe ●o, It shall be to the exactor, as to him of whom he exacteth: and so Jerome readeth, Sicut qui repetit, sic qui debet, and the Septuaginta, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and jer. 15. 10, I have neither lent to them, neither have they lent to me: and so Tremelius and junius read, Non dedi mutuum, neque mutuo dederunt mihi: or if any shall imagine that the signification of usury is in these two places expressed, (which indeed cannot be proved, though some translations read so) yet is usury neither commended nor yet condemned therein. But I shall have occasion to speak of them both, when I shall entreat of borrowing upon usury. Now I proceed to a second exception, which they make against the allegation of Exod. 22, out of the place itself: For say they, there is the like reason of taking usury, and of taking and keeping a pawn, vers. 25, 26, 27. but a pawn may be taken of the rich, and being taken may be kept, therefore in like sort usury may be taken of the rich. But I answer, that there is not the like reason of taking usury and pawns: the creditor in taking a pawn, only provideth for his indemnity, that he be no loser; but in taking usury he requireth gain: and yet to take a pawn of a poor man, or such a pawn as thy neighbour, though not so poor, Deut. 24. 6. 10, 11, 12, 13. cannot spare; it is a cruel and uncharitable part, Exod. 22. 22. forbidden in the law of God. The sense therefore of that place is thus much, That they should not afflict or oppress the poor; but chose relieve them by loan, and in lending, that they should not only abstain from seeking gain by usury, but also that they should not provide for their indemnity by taking pawns. And therefore by this place we are commanded, if our ability may afford so much, to lend to our needy brother, without hope not only of gain, but also of recovery of the principal, he being not able to repay. In this place therefore there are two degrees: The first, that we oppress not the poor, but relieve them with free loan. Secondly, that in loan we should be so far from seeking gain by usury, that we should not take a pawn of them for our indemnity. Their third exception is against the allegation out of Leuit. 25. 37, from whence they reason thus, The usury of corn is as much forbidden as of money, but not all usury of corn is forbidden, but only that which is great and excessive: and therefore not all usury of money is forbidden, but that which is great and excessive. The assumption they prove first by the confession of those who have been the greatest scourgers of usury, who confess some usury of corn to be lawful. For answer whereof, we are to know that usury is not always committed in corn and such like commodities, whose prices do rise and fall, so oft as more corn or other ware is required than was lent, unless more in worth and value be required: For commonly four bushels of wheat in june, are worth five or six in October; and therefore if a man should lend corn in june to receive the equal worth thereof by all likelihood in October, though in a greater quantity, it were no usury, because it is no lending for gain. Otherwise it is the received opinion of the learned, that usury is committed in all those things which are spent in the use, Deut. 23. 19 as money, meat, corn, wine, oil, Nehem. 5. 11. when more in worth and value is required than was lent. Secondly, they allege the example of joseph, to prove that usury of corn is not unlawful unless it be excessive: Gen. 47. 23, 24, 25. For joseph was very good to the Egyptians, and yet notwithstanding for seed-corn once given, be required a fifth part for ever. Which example if it were thus rightly alleged, it would prove that for a quarter of corn lent in a dear year, it would be not only a lawful, but a bountiful act to require a quarter at the lest to be paid yearly for ever. But indeed this example of joseph hath no affinity with usury: For when the Egyptians money and cattle were spent, Gen. 47. 18, 19 and now had nothing left them wherewith to buy food for themselves, and seed for their ground; in this extremity they come to joseph in the seventh which was the last year of the famine, and offer to sell themselves and their land to Pharaoh for food and seed: whereupon joseph being not to deal for himself but for the king, accepteth their offer, and buyeth both them and their land to the king's use, and in testimony that the right property and dominion of the land appertained to Pharaoh, he removeth the people of the land from one side of Egypt to another. When as therefore the right and property of the lands of all the Egyptians, Verse 20. excepting the priests, appertained to Pharaoh, he granted the same unto the Egyptians, thus removed as it were in fee farm, reserving the fifth part of the fruits for a rent to the king's use. And therefore in this example there is no usury, unless it be usury for a man having bought lands of one man to let them out to another at an easy rent. Their fourth exception is out of both those places, Exod. 22. 25. Leuit. 25. 35. viz. That usury is forbidden towards the poor, and therefore it is lawful towards the rich: and some add, That not all usury towards the poor is condemned, but that only which biteth and oppresseth them: For there may some usury be imposed upon the poor, which shall not bite them, but rather heal the bite which their penury hath made. To omit the common practice of usurers, who out of their brothers want take advantage of seeking the more gain; I answer, that this evasion is very frivolous: for Deut. 23. 19, there is no mention of the poor, but all usury is forbidden towards a brother, whether he be rich or poor; meaning by brother any either Israelit or proselit, or as Clemens Alexandrinus speaketh, Strom. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in this general sense including both rich and poor, the learned among the jews have understood this law, and unto this day it is observed among them, as appear by the book of R. Abraham, lately set forth in Latin, called Vox Dei. And our Saviour Christ Luke 6. 34, giveth this tetimonie to the very sinners of his time among the jews, that they would lend one to another, that they might receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so much as they lent. And therefore it is certain that not so much as the least usury was lawful towards a brother, whether he were poor or rich. Indeed if the Lord in the Scriptures had put such a difference betwixt the poor and the rich, as he did betwixt the Israelit and the Canaanit, To the rich thou mayest lend upon usury, but to the poor thou shalt not lend upon usury; then usurious contracts with the rich might with good conscience be practised. But Deut. 23. 19, 20, he maketh opposition not betwixt the poor and the rich, but betwixt an Israelit and a Canaanit: and in other places of Scripture, as Psal. 15. Prou. 28. Ezek. 18. and 22, all usury and increase is absolutely and general without condition or limitation condemned. In these two places, viz. Exod. 22. and Leuit. 25. mention is made of the poor and needy, because the commandment of loan is especially made for their good: and because usury imposed upon them is a more grievous sin. But may we conclude from hence (as indeed the author of the aforesaid english Treatise concludeth) We may not take usury of a poor 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 poor, the widow, the fatherless, or stranger; therefore wrong may be done to the rich, to the married wife, to the children that have their parents living, to those which be not strangers: Prou. 22. 22. or when Solomon saith, Rob not the poor because he is poor; we might infer, therefore thou mayst rob the rich because he is rich. But the Lord oftentimes when he speaketh against the sins of the sixth and eighth commandments, Exod. 22. 22. 23, etc. maketh express mention of the poor and helpless, Zach. 7. 10. because all wrong, violence, robbery and oppession exercised towards them, are most grievous and indeed crying sins. And not only in that respect doth the Lord sometimes mention the poor and needy in the prohibition of usury, but also because those only which have need, have just occasion to borrow. And as the needy have most occasion to borrow, so are they most subject to the oppressions and injuries of the wealthy: For as we commonly say, Where the hedge is lowest, there every one goeth over. Howbeit the signification of a needy 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 having means of their own to supply their want: For if men have means of their own, they ought not to borrow; For the holy ghost in the borrower presupposeth need, Deut. 15. 7, 8, 9 and to the same purpose Plato provided by law, that no man should fetch water at his neighbours well, until himself having first digged, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto the potter's earth, under which there is no water, did find his own ground to be without water. And it is truly said of Plutarch, Plutarch, 〈…〉 non fae●erand●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That the law provideth for their help who want means of their own. And therefore 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 look to gain by those which need not our help, we must deal with them by some honest contract of negotiation. For loan is such a contract as God hath appointed to be free; and where it is not free, he hath condemned it with fearful terms under the name of usury. For as Chemnicius well faith, Loc. come. tom. 2. de pauper●a. cap. 2. In human societies 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 venal, or let to hire as mercenary duties. And surely, saith he, if the Scriptures in the contract of loan should grant usury to be exercised towards the rich, the duty of free lending would soon be abolished, and those who have need to borrow should not be able to borrow freely: for every man will think he giveth to the needy so much as he might gain of the rich (and you may be sure that will not be much) and therefore God should then have provided worse for the poor, when he intended to have provided best for them: for men's necessity many times is such that they must needs borrow, and better upon usury than not at all. And therefore, that liberality and free lending should not fail, the Scripture oftentimes doth simply and generally condemn usury. And whereas they say, that not all usury of money towards the poor is forbidden, Exod. 22. 25, but that whereby he is oppressed, nor all increase of corn and victuals is condemned, Leu. 25. 36, unless it be a multiplied and excessive increase: I answer first, that all usury imposed upon the poor and needy, is an oppression of them. Whereas therefore they urge, that Exod. 22, oppression is forbidden first generally, and after particularly in the several sorts of it; and that some do so read that place, You shall not oppress him with usury, etc. themselves do prove that which I said, that all usury imposed on the poor, is a kind of oppression. And yet to say the truth, the words of the text, Exo. 22. 25, are, You shall not impose usury upon him: and Leuit. 25. 36, Thou shalt not take usury of him. The same doth Zanchius and others confess, that there is no usury imposed on the poor, but it is a biting and hurting of him. Cal. in Ezek. 18. A p●upere semper foenus exigere nefas eri●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And it is not likely, that the biting of penury will be healed with the biting of usury. No man (saith Basil) healeth one wound with another. 2. Again, I answer, that Exod. 22. the Lord doth not only forbid oppression of the poor, but also commandeth the relieving of them by loan; and withal giveth charge, that in lending to the poor and needy, they should not only abstain from usury, but also from taking of pawns. And surely, if the taking of pawns from the poor, be in their opinion an oppression of them, when as by pawns the creditor only provideth for his indemnity; how much more is all imposing of usury upon them, an oppression of them, seeing thereby he doth not only provide for his indemnity, but also requireth more than he lent, seeking gain out of his brother's need? The like is to be said of Leuit. 25. 35, 36, When thy brother with thee shall fall into want, and his hand shall shake (that is, shall want means of his own to supply his want) thou shalt sustain him, (namely by loan, as it were by putting a staff into his hand to stay him up) the stranger also, and the sojourner, that 〈◊〉 may live with thee. Thou shalt take no 〈◊〉 of him, nor vantage, but thou shalt fear thy God, (where by the way we gather, that those who take usury of the needy, have not the fear of God before their eyes) that thy brother may live with thee. From whence also we may infer, that he which imposeth usury on the poor, taketh a course to eat them up that they may not live with him. Yea but say they, the poor sometimes is relieved by usury. I grant he is relieved and eased for a time by the loan, though not by the usury; for that, when the principal is to be repaid, gnaweth and biteth some part of the poor man's substance from him, and so increaseth his want, and by little and little eateth him up. Money lent upon usury to a poor man to supply his need, may not unsitly be compared to a piece of new cloth sowed upon an old garment: for that, although it cover the rent for a time, and seemeth to have 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 therefore is but a cruel relieving of the poor and needy. For the like might be said of a victualler, who selling a penny loaf for six pence to a man ready to die for hunger, doth relieve him in his want, and preserveth him from death, but yet his and the usurers mercies are cruel, Pio. 12. 10. as Solomon saith of all the wicked. Thirdly, if the Lord straightly command free loan towards them that be in need, then questionless all usury, be it never so small, is forbidden towards the poor: but the former is certain, as we shall show out of Deut. 15. 8. etc. Luk. 6. 35. And therefore the least usury that may be, is forbidden towards the poor, and that under the name of Neshek and Tarbith, that we should no longer dream, that no usury is Neshek, unless it be great, nor Tarbith, unless it be excessive. Their fifth and last objection is, that the law which forbiddeth usury, is not moral, but judicial, and therefore not belonging to us. They prove it to be a law judicial, because Deu. 23. 20, usury is permitted towards a stranger. I answer first, if it were a judicial law, yet the equity thereof, which is perpetual, would appertain to us, viz. That usury is not to be imposed upon a brother: But behold we Christians are all brethren in Christ, this difference of jew and Gentile being taken away. Neither can there any sufficient reason be given, why we should not deal as charitably one with another, as the jews were bound to deal among themselves, seeing we are not only brethren in Christ, but also members of the same body, whereof Christ is the head; especially seeing our Saviour hath propounded himself for a pattern, that we should love one another as he hath loved us, and hath made this mutual love the cognisance of true Christians. Hereby (saith he) all men know you to be my disciples, if you love one another. If therefore it were unlawful for the jews to require any usury, whether it were more or less of a brother, whether he were rich or poor; much less is it lawful for Christians, whom it behoveth more than the jews to be waned from covetousness and worldly cares, and to whom some things are unlawful, which to the jews because of the hardness of their hearts, were permitted. But indeed the law forbidding usury, is moral, as divers of the most learned patrons of usury do confess, whose names, because their memory otherwise is blessed, I will conceal. For it cannot be denied, but that theft, oppression, and whatsoever is unjust and uncharitable, is forbidden in the moral law of God; but usury is a kind of theft and oppression, it is unjust and uncharitable, as hereafter it shall be proved, therefore it is forbidden in the moral law of God. 2. The law which commandeth free lending, is not judicial but moral, and is therefore renewed by our Saviour Christ: therefore the law which forbiddeth usury or lending for gain, is moral. For the same law which commandeth the affirmative, condemneth the negative. 3. Usury is reckoned in the Scriptures among the transgressions of the moral law: yea, somewheres it is ranged among the abominations, that is, the most grievous crimes forbidden in the law: as Eze. 18. and 22. 12, where the Prophet, as Basil hath well observed, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In Psal. 15. placeth among the greatest evils, the taking of usury and increase. 4. Biting usury and excessive increase, is without question forbidden in the moral law, as an high degree of theft and oppression. But the usury which the patrons of usury understand to be forbidden in the law, is biting usury, and excessive increase. Therefore the usury which the patrons of usury themselves understand to be forbidden in the law, is forbidden in the moral law of God. 5. Whereupon followeth another consequent, That seeing the same usury which is forbidden in the law, is permitted towards a stranger, therefore this permission of usury is proved to be judicial, and the prohibition moral. But for the better understanding of this law we are to consider who is meant by stranger in this place. The Hebrew word used here is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, whereby is meant not every stranger which is not an Israelite by birth. For on him that was either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is advena, a proselyte, 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. 12. 43, 45, 48.) usury was not to be imposed, Leu. 25. 35, (Thou shalt relieve him, viz. the brother, the stranger also and sojourner, that he may live with thee) but only on him that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, extraneus, or histis (as the word histi was wont to signify) an alien, as by birth, so also in dwelling, in religion, in affection. See Obad. vers. 11. and Lament. 5. 2. Now in this sense the word may signify either more generally any one that was a mere alien from the commonwealth of Israel, or more specially such aliens as were the remnants of the Canaanites. If we understand this permission of usury to be extended towards all aliens, there might be two causes rendered, why the Lord permitted the same: the one, the hardness of the jews hearts: the other, the unjustice of the Gentiles. For the Lord as a wise law giver, in his judicial laws permitteth in a civil respect some things evil in themselves for the avoiding of a greater mischief, not to allow or justify the same from the guilt of sin, as before him in the court of conscience; but to exempt the same from civil punishment in the external court before the magistrate: as for example, the hardness of the jews hearts being such, that when they set their affections on other women, and waxed weary of their wives, they would either put them away to their shame and utter undoing, or else tyrannize over them, if they continued with them; the Lord therefore by a civil or judicial law permitted men to put away their wives without the crime of adultery, so as they could give them a bill of divorcement, wherein they should give testimony to their wives chastity. And yet whosoever did put away his wife without the crime of fornication, howsoever he were by this civil permission free from punishment of the magistrate, notwithstanding, he was guilty of adultery before God, as our Saviour Christ teacheth, Matth. 19 So the hardness of the jews hearts, and covetousness being such, that if they were not permitted to practise usury towards strangers, they would exercise it against their brethren; and likewise, the injustice of the Gentiles with whom they did traffic, being such, as they would be sure to exact usury of the jews: therefore, that neither the Gentiles by inequality of negotiation should eat up the jews, nor yet the jews should oppress one another by usury, it might be, that in these civil respects the Lord permitted it towards the Gentiles. And therefore as the permission, which gave leave to the jews to put away their innocent wives with a bill of divorcement, doth not disprove the law forbidding adultery to be moral, but proveth itself to be judicial: so the permission of usury towards strangers, doth not prove the law forbidding usury to be moral, but itself is evidently proved to be judicial. And as he which without the crime of adultery putteth away his wife, is notwithstanding that civil permission an adulterer before God: so he which practiseth usury, as permitted to him either by the law of Moses, against any stranger, or by the civil laws of men, is notwithstanding a thief before God. But in my judgement we shall more rightly expound this place, if by stranger we do not understand any stranger, but that stranger, that is to say, the remnants of the Canaanites, by whose impoverishing the L. would have the jews enriched. For first the words are not Lenokri, as Dent. 14. 21, but Lanokri, that is, extraneo ifti, as Tremellius and I●nius translate, adding this exposition, extraneo ifti, to this stranger, that is, to the relics or remnants of the Canaanites, whom the Lord had appointed to destruction, and would have by little and little consumed. And to the like purpose Ambro●e expoundeth this place: But perhaps (saith he) you will say, ●ib, de Tob. c. 15 it is written, thou shalt lend upon usury to a stranger, etc. Who then was the stranger? but the Amalekite, but the Amorrhite, but the enemies of the people of God? there (saith he) exact usuric, whom thou desirest to hurt worthily; against whom thou goest to war lawfully, on him thou mayest lawfully impose usury: whom thou canst not easily overcome by war, on him thou mayest easily wreakethy self by usury. Ab hoc 〈◊〉 am exige, quem no● sit crimen occidere. Take usury of him whom thou mayest lawfully kill: therefore, ubiius belli, ibietiam ius usurarum, against whom there is right to wage war, against them there is right to practise usury. And this exposition seemeth therefore the rather to be embraced, because when these remnants of the Canaanites were rooted out, all usury afterwards is generally and absolutely forbidden, without exception of any as Psal. 15. Prou. 28. 8. Eze. 18. and 22. Rabbi Salomo, as Lyranus reporteth in Exod. 22. 25. denieth it to be lawful for a jew to take usury of a stranger. And the Hebrew gloss so understandeth this text, Psal. 15. That hath not given his money to usury, De arcanis cathol. verit. lib. II. cap. 4. no not to a Gentile, saith he. Which P. Galatinus also doth note to have been the judgement of the Rabbins. Tom. 5. lib. 6. in Ezek. 18. And this progress Jerome well observed. Vide profectum: See the proceeding (saith he) of the holy ghost, In the beginning of the law usury is forbidden only towards brethren: but in the Prophet it is forbidden towards all, without limitation. But this permission, or if you will, allowance of usury towards the Canaanite doth no more prove the law against usury not to be moral, than the allowance of manslaughter in war doth prove the law forbidding murder, to be judicial. For although the law condemning usury be never so perpetual or moral, yet notwithstanding as all other commandments of God, so is it to be understood with this limitation and restraint, namely, unless God otherwise appoint. It is a moral law which forbiddeth other theft as well as usury; but if the Lord by special warrant allow the Israelites to spoil the Egyptians at their departure out of Egypt, they may lawfully do it. It is a fearful sin forbidden in the sixth commandment of the moral law, if a father shall kill his only son: but if the Lord appoint Abraham to kill his own son, he is authorized to do it. For if princes may dispense with their own laws, much more is this prerogative royal to be granted to the Lord, whose will is the rule of justice, having this privilege, that whatsoever it willeth, is therefore just, because he willeth it. Whereas therefore some object, That if usury be permitted towards a stranger, therefore simply it is lawful: I answer, if it be permitted, it is thereby rather proved to be unlawful in itself: For if it were lawful in itself, it should not need to be permitted, as the putting away of a man's innocent wife, being a thing simply and in itself evil, was notwithstanding permitted to the jews. Yea, but now all difference of brother and stranger is taken away: and therefore that which is lawful towards one, is not unlawful towards another. Assume, but usury is lawful towards one, that I deny. It was lawful towards the stranger, because it was allowed by a judicial permission, or dispensation; but is not now lawful, because by the moral 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 believe in Christ, otherwise there are brothers and strangers still. But what is hereof to be inferred? Surely, if all difference of brother and stranger be taken away, then is not usury lawful among those that profess the name of Christ: for we are all brethren in Christ, and therefore that which is not lawful among brethren, is not lawful among us. For I hope none will be so absurd, as to conclude, that all difference of brother and stranger being taken away, we are all aliens and strangers one to another, and therefore that usury among us may be lawful, as it was lawful for the israelites towards the Canaanites. But how was it permitted towards the stranger? Surely as a grievous punishment, whereby the Lord would have him impoverished and consumed. If therefore the Lord permitted or allowed usury to be exercised only against the Canaanites, whom he had appointed to destruction, and whom he would have by degrees wasted and consumed, Deut. 7. 22. and also permitted it to this end, that thereby they might be wasted and impoverished: dost thou think that thou canst in charity impose the same upon thy brother? And thus have I manifestly proved, that all usury or lending for gain is condemned in the moral law of God: howsoever the judicial law allowed the practice of it towards that alien, that is to say, the Canaanite. To these places of the law, I will add the example of Nehemias' that godly magistrate, Neh. 5. 11. in the fist chapter of that book: for when as the needier sort had made complaint that whereas they being employed about the building of the walls of jerusalem, and neglecting their own particular, were fallen into want, by reason of their great charge of wife and children, and wanting means of their own, had been forced to borrow of the wealthier sort corn, wine, & oil, for their sustenance, & money for payment of the king's tribute: so it was, that the wealthier sort had not only taken their houses, lands, and vineyards to pawn, but also exacted of them for usury the hundredth part over and above the principal: Nehemias' therefore hearing this complaint, was greatly offended with these rich men, who contrary to the law of God required usury of their brethren, and causeth them not only to remit this usury of the hundredth part, which he calleth a burden, Vers. 7. & 10. and would have the people eased thereof; but also to restore unto them their lands, their vineyards, their olive grounds, and their houses which they had taken to pawn. Where the centesima usura, that is, the usury 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 whom it being exacted monthly, was an usury of 12 in the hundred) is plainly condemned. But against this allegation I find three exceptions: the first, that the usury which is here condemned, was exacted of the poor; and they do not deny, but that usury is unlawful toward the poor: I answer, that although these borrowers were in want, yet were they not such poor men as these patrons of usury imagine: for they had houses, lands, vineyards, and olive 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 pawn, nor yet without allowance of usury, had yielded in their necessity not only to pawn their houses and lands, but also to grant an usury of twelve in the hundred to their creditors. And therefore this place proveth, that men of wealth ought to lend freely not only to the poor and base sort of people, but also to men of better place and calling, being in need. The second exception is, C. Molin. that some understand this place not of the creditors taking usury for loan, but of the governors exacting allowance of their needy brethren for their maintenance. Which they prove, because usury was execrable among the jews: and therefore the centesima or hundredth part here mentioned, was not usury, but the hundredth part of their rents and goods which they paid for the stipends of their governors. First to their reason I answer: that to so many of the jews as feared God, usury was execrable, as I partly observed before out of Leuit. 25. 36. but it is the want of the fear of God, which Nehemias' objecteth unto the rich men in this place, vers. 9 who neglecting or forgetting the law of God in this behalf, had learned the customs of the Medes and Persians, in requiring usury for loan. Secondly, as touching the objection itself, to the private judgement of one or two I oppose the general and received opinion of all the learned beside, who either expound or translate this place, understanding the same with one consent of usury. 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 king's tribute, See Ezr. 4. 13. & 7. 24. and corn and victuals for their sustenance, were fain to pawn their houses and lands, yea some had bound over their children to their creditors) and also by the remedy provided by Nehemiah, which was, that the creditors should restore their pawns, and remit the hundredth part of the money, corn, wine, and oil: for these were the particulars which they had lent, and for the loan whereof they required, usur as centesimas, that is, usury of the hundredth part. Thirdly, out of this place the aforesaid author of the English Treatise laboureth to prove the lawfulness of usury by the example of Nehemiah himself and his followers, who had lent upon usury to these men; for so he readeth vers. 10. for even I my brethren and my servants did lend them upon usury money and corn: the word is Noshim, of the verb Nashah, which as I have said before, signifieth either to exact, or to lend with purpose to require or exact again that which is lent; and so in this place is interpreted two ways, either in the sense of free lending (as the most do read) wherein Nehemiah commendeth his own example to be followed; or in the sense of exacting, as Tremellius and junius 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 servants exact of them that which is due unto us: But that (as afterwards he showeth) he had forborn all the time of his government: Vers. 14, 15. etc. for the sense which that author giveth, is repugnant to the text itself. For why should Nehemiah be so angry with the other wealthy men, if himself and his followers, who were to give them example of charitable dealing, had practised the same thing? or how could he reprove them so sharply, if himself were guilty of the same offence? or would he allege his own practice of usury, to persuade them to desist therefrom? or if he condemn usury in himself and his followers, as well as in the rest (as he doth, if that interpretation were good) how is usury justified by his example? Now I come to those places of Scripture wherein usury is generally and absolutely condemned, and they are four. The first is the text which we have in hand, where, Psal. 15. unto the Prophet demanding who shall sojourn in the Lord's Tabernacle, and who shall rest in the mountain of his holiness, He that giveth not his money to usury, that is, that dareth not for gain. Out of which place this syllogism may be gathered; whereunto let every usurer consider how he shall be able to answer before the Lord. He that shall inherit the kingdom of heaven doth not put forth his money to usury, but thou, (say I, to the usurer or him that dareth for gain) dost put forth thy money to usury, thou therefore (unless thou repent) shalt not inherit the kingdom of heaven, but shalt be cast out of the heavenly jerusalem, and shalt have thy part in the lake, which burneth with fire and brimstone, where is weeping and wailing and gnashing of teeth: De Teb. c. 15. For as Ambrose inferreth upon this place, If therefore he be blessed (saith he) that hath not given his money to usury: then no doubt he is accursed who hath put forth his money to usury. Yea but (saith the usurer) the word here used is Neshek, which signifieth biting, and therefore so long as I bite no body, this conclusion includeth not me. Whereunto I answer, that Neshek is the general word whereby all usury is signified, and therefore that all lending for gain is Neshek, as I have manifestly proved before. Neither is it called Neshek because the lender biteth, but because the money lent upon usury biteth or gnaweth away some part of the borrowers substance, and so he which dareth causeth his money to bite, as the Hebrew words do plainly signify, Deut. 23, 19 And therefore consider well whether this distinction of biting & not biting usury, grounded upon the notation of the word (which indeed distinguisheth not one kind of usury from another, as though one did bite and another did not bite, but rather imports that all usury is biting) be so sure a distinction as thou wilt adventure thy salvation thereupon. The second testimony is of the wise king Solomon, Prou. 28. 8. Pro. 28. 8. He that increaseth or multiplieth his riches by usury and increase, gathereth them for him that will be merciful to the poor: that is, riches gotten by lending upon usury and by taking increase, shall be translated from the covetous usurer, who is commonly cruel and unmerciful to the poor, unto the liberal and bountiful man who will be merciful to the poor: For the translation of riches threatened, is an evident argument of unjust 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 dear unto them, so they would not gather the same by usury. Against this testimony they make three exceptions: The first, that not all usury or increase is here condemned, but biting usury and multiplied increase. I answer, that all gain or clear increase above the principal covenanted for, or exacted for loan, is Neshek and Tarbith here condemned, as I have proved before. Secondly they object, that the proverb speaketh of him who lending upon usury to the poor, oppresseth them thereby, for so much the proverb doth not obscurely signify, that goods taken from the poor by couctous usurers, shall by just and liberal men be restored unto them again. This collection I deny not to be witty, but I deny it to be sound. For no more can necessarily be gathered hence, but thus much as I said, that goods unjustly gotten by men covetous and unmerciful, shall be transferred from them, to the liberal and merciful. To which purpose the holy ghost often speaketh in other places of Scripture, as Prou. 13. 22, The riches of the sinner is laid up for the just: Eccle. 2. 26; Upon the sinner the Lord sendeth trouble and molestation to gather and scrape together, that he may give to the man that is good before him: job. 27. 16, 17, Though the wicked should heap up silver as the dust, and prepare raiment as the clay, he may prepare it, but the just shall put it on, and the innocent shall divide the silver. The truth of which commination daily experience doth prove, for seldom do usurers children thrive or come to good. And that which commonly is said, De male quasitis non gaudet tertius haeres, is verified by Solomon, Eccles. 5. 12, 13. And for as much as usurours do not use to trust the poor but with small sums, out of which ariseth a small increase; it is not therefore likely that great riches are gathered by usury exacted only of the poor: and therefore the proverb seemeth to speak of usury required not only of the poor, but also of the richer sort, to whom the greater sums lent, do raise greater gain. Thirdly, they object that the proverb speaketh of him whose trade and profession is to seek gain by usury, and whose great wealth hath no otherwise risen but by usury. To which I answer, If to lend upon usury were a thing lawful, why should not the custom or trade of lending upon usury be lawful, as well as the custom or trade of seeking gain by other lawful contracts. But now say the patrons of usury, it is utterly unlawful to make a trade of usury. Yea Calvin plainly affirmeth, that whosoever maketh a profession of usury, In Ezek. 18. he ought to be excluded from the company of men, and that he ought not to be suffered in the Church of God, for an usurer is ever a thief. How then can lend upon usury, though but for once or twice, be lawful? for if it were lawful for once or twice, why not for three or four times? and if so oft, why not for five or six times? and if so, why not for ten or twenty, or for so oft as you will? Now if you lay these three exceptions together, you shall perceive that this patron of usury would have none to be condemned by this place, but such as making a trade of exacting great and excessive usury of the poor, do thereby alone gather great wealth: so that there can scarcely be found any so wicked an usurer, who may not by these exceptions elude and shift off from himself this so plain a testimony against all usury. I proceed to the third testimony, Eze. 18, which if there were no more, might alone suffice for the condemnation of all usury whatsoever: For there the holy Ghost, vers. 8, and 17, describing a just man that shall surely live, among other marks he reciteth this twice, And hath not given forth upon usury, neither hath taken any increase: And again desciphring a wicked man who should not live but die the death; he setteth down diverse notes, any one whereof should (without repentance) be sufficient for his condemnation: for so he faith, vers. 10. Verse. 10. and 11, Verse. 11. If a just man be get a son that is a thief, or a sheder of blood, if he do any one of these things: though he do not all these things, but either hath eaten upon the mountains, or defiled his neighbours wife, Verse. 12. or hath oppressed the poor and needy, or hath spoiled by violence, or hath not restored the pledge, or hath lift up his eyes unto the idols, or hath committed abomination, or hath given forth upon usury, or hath taken increase, Verse. 13. shall he live? he shall not live, seeing he hath done all these abominations, he shall die the death, and his blood shall be upon him. Where we may note that not only the act of covenanting for gain in the contract of loan, but the exacting also of an overplus or clear increase, though perhaps without any covenant going before, is condemned. And that it is condemned not only among other crimes forbidden in the moral Law, but also is reckoned among those abominations: for the committing of any whereof without repentance: the Lord denounceth certain death; ask with indignation, that any man should make a question whether usury be a damnable sin, or whether the usurer dying in that sin without repentance should be saved, That hath (saith he) given forth upon usury, or hath taken increase, shall he live? he shall not live, he shall die the death, and his blood shall be upon him. And lastly, that all usury or taking increase is generally forbidden, without limitation of circumstances. Whereas therefore the holy Ghost setteth down this proposition, Whosoever putteth forth his money to usury, or taketh increase, shall surely die, meaning thereby eternal death. It is a wonder if the conscience of the usurer do not from thence assume and conclude thus, But thou lendest forth upon usury, thou takest increase, therefore if thou continuest in this sin, thou shalt surely die eternally, and thy blood shall be upon thee. Against this allegation they object, first, that the general which is here forbidden, is oppression of the poor: of which general, this is one special kind, biting or multiplication: The former of money, the latter of other things. If therefore usury be so tempered that it oppress not the poor, it is not forbidden: much loss, if it relieve him. I answer, that to speak properly, nothing is here commanded or forbidden, but certain notes are recited both of the just man who is to be saved, from the fifth verse to the tenth: and also of a wicked man who should not live but die, from the tenth verse to the fourteenth: And that among the notes of the just man, abstinence from oppression, is not set down as a general including other specials, but as a distinct note: or if it were set down as the genus of usury, what other thing could be concluded thence, but that all usury is oppression. Now in the catalogue of those marks whereby a wicked man is deciphred, Verse 12, 13. betwixt oppression of the poor and usury, idolatry is placed: which is a sufficient argument that usury is not here set down as a species of oppression of the poor and needy before specified; howbeit this is to be acknowledged, that usury so often as it is exercised towards the poor, is an oppression of them. But if you desire to know the true genus of usury, you may say it is theft: For usury is the lender's theft, which if it be exercised towards the poor and needy, is also oppression and robbery. Secondly, they object that in this place of Ezekiell, the retaining of the pledge is as well condemned, as the taking of usury: But the retaining of a pledge is sometimes lawful, therefore also usury. I answer, that by the same reason other malefactors might defend their robbery & idolatry, and such other abominations, some whereof are here interserted betwixt the detaining of a pledge & taking usury. But hereby you may perceive the strange dealing of these men: for whereas among nine or ten notes one only is found which is not simply evil, namely the retaining of a pledge; hence they will conclude that there is the same reason of taking usury, and of keeping a pledge. Why do they not rather gather seeing usury is reckoned among eight or nine other notes, which be of things simply evil and abominable, that usury in like sort is simply evil and abominable? and that is Ambrose his collection, Vide, saith he, quemodo foeneratorem cum idololatra copulavit, quasi crimen equaret, See how he hath coupled the usurer with the idolater, as though he would have usury esteemed an equal crime with idolatry. There remaineth the last testimony, Ezech. 22, against which no such exceptions can be taken. For among other abominations, for which the Lord threateneth destruction against jerusalem, this is reckoned, verse 12, Thou hast taken Neshek, Vetarbith, usury and increase: from whence we may plainly gather, that seeing usury is called an abomination, and is reckoned among things not only simply evil, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Basill observeth, the most outrageous transgressions of the moral law, that it also is of the like nature; and that it is such a grievous sin as that it pulleth down the wrath of God, not only upon the usurer himself, but also against the country wherein he liveth. And here we are to observe that the taking of usury and increase is so condemned for such an abomination as I have said, as that no such exception can with any show of reason be objected against this place as against the former: For here is no mention either of the poor, as though it were committed against them alone, or of the detaining of a pledge as though usury were to be matched therewith, for it is matched with murder, idolatry, incest, and other such abominations, neither that it is in this place so subjected to oppression as a species thereof, but generally and simply it is condemned as a grievous abomination, whereby the usurer provoketh the vengeance of God not only against himself, but also against the society wherein he doth live. And thus we see all usury or lending for gain, by diverse testimonies of Scripture to be plainly and manifestly condemned. Of which doctrine the covetous worldlings are apt to make this use, If it be so that we may not by the word of God lend upon usury, then surely we will not lend at all. Answer, it is a greater sin not to lend at all to a man who is in great need, than to lend unto him upon usury: Even as it were a greater offence altogether to deny food to him that is almost famished, than to sell it unto him at an unreasonable rate. And therefore many commonweals do tolerate such usury as is not immoderate, for the good both of the borrower and also of the lender: Of the borrower, because his necessity many times is such, that it is far better for him to borrow upon usury, than not to borrow at all: Of the lender, because to lend upon moderate usury to them that must needs borrow, is a less sin than not to lend at all. But as the afore cited places condemn the negative, and forbid lending for gain, so there are diverse manifest testimonies of Scripture enjoining the affirmative, and commanding us to lend freely. And therefore as we are to abstain from usury because God forbiddeth it, so must we practise free loan because God commandeth it. These places because they are so many evidences against usury, I will the rather recite: And first, that in Deut. 15, where the Lord having provided by law, that in the seventh year no debt should be demanded; and foreseeing that hereby the covetous would take occasion when the seventh year should draw near, to refuse to lend to them that were in need; therefore vers. 7. and 8. the Lord straightly chargeth them not only at other times to lend freely to their needy brother, but even then also when the seventh year was at hand. His words are these, If any one of thy brethren with thee be poor and needy within any of thy gates in thy land which the Lord thy God giveth thee, thou shalt not harden thine heart, nor shut thine hand from thy poor brother, but thou shalt liberally open thine hand unto 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 seventh year, the year of freedom (wherein debts were not to be required) is at hand; nor that thine eye be evil towards thy needy brother, so that thou wilt not give unto him, and so he cry unto the Lord against thee, and it be sin unto thee. Thou shalt freely give unto him, and let not thine heart be evil when thou givest unto him; for because of this the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand to. In which words the Lord not only commandeth them straightly, to lend freely to their brethren being in need, not only at other times, but even immediately before the year of remission wherein no debts were to be demanded: but also useth two effectual reasons to persuade them to the voluntary and cheerful performance of this duty. The former, because if they should refuse to lend to their brother in his need, it should be a sin unto them, and good reason: for we are not absolute Lords of that which we have, but only the Lords stewards, who must one day give an account of our stewardship, and therefore we are bound in conscience so to employ those goods which he hath committed to our trust, as he appointeth. And therefore seeing the Lord commandeth those which be of ability, as his stewards to lend to them that are in need, it is a sin unto them if they shall refuse to lend freely unto 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 bless thee in all thy works, etc. Now if this promise with some others in the word of God do not prevail with us in this behalf, we shall bewray notable infidelity. If a poor man bring unto thee a rich man to be his surety, thou wilt not fear to lend unto him: but when the Lord becometh a poor man's surety, nay promiseth himself to be thy paymaster and to make thee full recompense, thou wilt not take his word; no not his written word, Prou. 19 17, He that dealeth graciously with the poor, whether it be by free giving or free lending, dareth unto the Lord, and the Lord will recompense him that which he hath given. But lest any should allege, though falsely, that this is a judicial law, and therefore bindeth not them: I will therefore produce two testimonies out of the Gospel of our Saviour Christ. The former, Mat. 5. 42, Give to him that asketh, and from him that would borrow of thee turn not away. What then (will you say) is every one bound to lend to every one that asketh? I answer, 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. The other testimony is Luke. 6. 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Lend, looking for nothing thence: which words though they be diversly read and expounded, yet in every sense they command the duty of free lending. The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admitteth diverse significations, as first to bring into despair; according to which sense thus much is insinuated, that those which refuse to lend unto men in their need, cause them to despair. But this sense is not incident unto this place, unless we read as indeed the Syriac interpreter doth, instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lend causing no man to despair. 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 sink under the burden of their want. When as therefore thy brother cometh to borrow of thee for the supply of his want, Mat. 5. 42. turn not thy face from him, Deut. 15. neither harden thy heart towards him, nor shut thine hand from him, Leuit. 25. 35. but when his hand doth shake, stay him and hold him up, suffer him not to sink under his necessity. Secondly, it signifieth to despair, or to be out of hope. In which sense our saviours words may thus be expounded, Lend, nothing despairing of recompense: as if he should have said, let not distrust or despair conceived at thy neighbour's want, keep thee from lending, as though thou shouldest be a loser by thy loan, but lend him freely for the supply of his want, though he be not likely either to repay the principal, or to do thee as good a turn. For your reward, saith our Saviour Christ, shall be great, Prou. 19 17. God himself will be your pay master: as elsewhere he hath promised. Thirdly, it signifieth aliunde sperare, to hope from any thing: as if he had said, looking for nothing thence, that is, either from your courtesy of lending, or of the thing that is lent: from or by reason of your courtesy of lending, look for nothing; that is, for no profit or benefit of your own. In lending, respect not your own good or profit, but the benefit of the borrower. Which general sense is very fit & apt, including in it these two particulars, of either whereof some do understand this place, that is, either of the like good turn, or of usury. 1. Of the like good turn, as if our Saviour had said, Lend where you do not look to borrow or to receive the like benefit, either because they are unable or unthankful; not that it is unlawful to lend where a man may look to borrow or to receive the like courtesy: but our Saviour would not have us rest there, for sinners will lend to sinners to receive the like; but his meaning is, that we should not only lend to our friend and such as are both willing and able to make us recompense, but also to others who are either unwilling or unable to show the like courtesy to us. And thus Zanchius expoundeth this place, conferring it with the like in the fourteenth Chapter of the same Gospel, Luk. 14. 12. 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 again, and a recompense be made thee: but when thou makest a feast call the poor, the maimed, the lame, and the blind, and thou shalt be blessed, because they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just. Not that it is simply unlawful for a man to invite his friends and rich neighbours, but that of the two sorts, the poor are the rather to be invited; for the other is but an act of common civilities, but this is a work of Christian charity, which shall not want his reward. Secondly, it is expounded of usury, which is the most usual interpretation of this place, as if our Saviour had said, Lend, looking for no gain from thence, as Henry Stephen also in his marginal notes translateth, Nihil inde lucri 〈◊〉 ants, hoping for no gain thence. Yea Zanchius sometimes so readeth, but with this addition, scil. Ob officium mutuation is, hoping for nothing thence that is for the duty of lending. And in this sense all authors almost that have in former times written against usury, understand this place: For according to this (which as I said is the most common) interpretation, all usury, whether it be actual or mental, is by these words most plainly condemned: and whereas some of latter times (as you shall hear) understand this nothing of the principal, others affirm, that you might as well put out the word lend, and say give, because the contract of lending presupposeth both in the lender an intent of alienating the principal but for a time, and in the borrower a covenant, to restore after a time the principal. Lastly, it is expounded as I said, of the principal or the thing lent: and then the sense must be this, Lend, looking for nothing thereof again. As if he should have said; Lend not only to such as from whom you may hope by reason of their ability or such security as they shall give you, to receive your own again; but also to such, as by reason of their want you cannot hope to receive the principal again. And this by the context itself doth seem to have been the meaning of our Saviour christ in this place: for (saith he) in the former verses, If you love them that love you, and do good to them that do good to you, and lend to them of whom you hope to receive, viz. that which you have lent, what thank shall you have? for even sinners and such as are mere natural men, void of the grace of God, do love them of whom they are loved, and do good to those that do good to them, and lend to such as themselves, that they may receive as much again: but you (saith our Saviour) love not only your friends, as sinners do, but also your enemies, and do good to those of whom you look for no good, and lend not only to them of whom you hope to receive your own again (for so much sinners are ready to do one to another) but also to those of whom you can have no hope to receive your own again. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 35. is all one with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, vers. 34. And therefore our Saviour Christ requireth an higher degree of love, than abstinence from usury: for he would have us to lend not only without hope of gain, but also if need require, without hope of recovering the principal. And (which is duly to be observed) he giveth this testimony to the very sinners of his time, That they would lend to sinners, that they might receive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ so much again. For as I have showed before, when we lend by mutuation, we do not look to receive the same particular again, as in commodation; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so much as is equivalent thereunto. Whereof we may necessarily infer, that those which will not lend to receive so much again, but more, are worse than the very sinners among the jews. And therefore that which our Saviour uttered concerning the pharisees, may well be said of those sinners in respect of us: unless our righteousness exceed the righteousness of these sinners of whom our Saviour speaketh, Mat. 5, 20. we shall never enter into the kingdom of heaven: but if our righteousness be exceeded by them, how shall we escape the condemnation that is to come? Against this testimony alleged out of Luk. 6, I find three exceptions made by one and the same author. They say this place maketh nothing against usury, first because Christ speaketh not of negotiation and gainful contracts, such as usury is, but of the relieving of the po●e, as appear vers. 30. Answ. If our Saviour do not in express words forbid usury, as he doth, if the words are so to be read, Lend looking for no gain; yet he doth by consequent forbid it: First, in that he commandeth free lending: Secondly, in that he giveth testimony to the very sinners, That they would lend to receive their own again. And therefore saith, it is not a thing thanks-worthie before God, if men will no otherwise lend, but to receive as much again. Thirdly, in that he would have us lend without expectation of the principal itself, or any part thereof: and therefore if our neighbour is to be holpen (as Beza saith) without regard of recovering the stock, much more are all usurious contracts forbidden. Neither doth our Saviour Christ speak only of relieving the poor, but also of civil lending, wherein a man looketh to receive his own again: for we may not so understand our Saviour Christ, as though he did forbid men to love their lovers, or to do good to those that have deserved well at their hands, or to lend to such of their friends and acquaintance, as will restore what they have borrowed; for they that will not do thus much, are worse than the very sinners of whom our Saviour speaketh: but he requireth a higher degree of Christian love in those that be his followers, viz. to love not only those that love us, but also them that hate us; to do good not only to those that do● good to us, but also to them that deserve ill at our hands; to lend not only to those who will repay, but also to such, as of whom we cannot hope to receive that which we lent: so that our Saviour Christ requireth both, as in a copulative sentence (the notes whereof be, not only, but also) but commendeth the latter especially unto us. For whereas lending proceedeth from one of these three fountains, as Zanchius also hath observed, namely, either from covetousness, when men by lending seek their own gain, as usurers do use to lend; or from natural courtesy and civility, when men lending freely to gratify their friends, intent to require their own again, as civil honest men (whom notwithstanding our Saviour Christ calleth sinners) were wont to lend; or from Christian charity for the Lords sake, as true Christians are willing to lend: our Saviour Christ is so far from allowing the first, that he would not have Christians to rest in the second. And whereas men do choose rather to lend after the civil manner, upon security to receive the principal, rather than after the Christian manner for charity sake, not taking so much care for our principal, as to help our Christian brother, because the former seemeth to stand rather with their profit, our Saviour Christ therefore even in this respect also preferreth the latter. For if men will lend only upon security to receive their principal, Mat. 5. 46. what thanks have they, saith our Saviour, or as Matthew reporteth, what reward have they? for sinners will so lend, to receive recompense from men by the repayment of the principal. But they that are ready to lend for the Lords sake in Christian charity towards their neighbour to supply his want, though they have no hope to receive their principal at the borrowers hand, their reward shall be great, and in stead of recompense at the borrowers hand, they shall receive plentiful recompense from the Lord. Secondly they object, That what our Saviour Christ commandeth, he commandeth to be performed towards an enemy, but I am not bound to lend to mine enemy, unless he be oppressed with want: therefore this commandment enjoineth this duty of free lending only towards such as be oppressed with want. I grant, 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 enemy, being oppressed with want, or to an ungodly man in his extreme 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 enemy, is also of the household of faith? But the former they themselves confess, and reason proveth it. For if I ought to help and relieve the ox or ass of mine enemy failing under his burden, Exod. 23. 4. 5. how much more am I bound to help and succour himself, failing and fainting under the burden of his want? See Rom. 12. 20. & Prou. 25. 21. Thirdly they allege, That our Saviour Christ doth not forbid expectation of gain, but of the principal itself: for vers. 34. he teacheth that one sinner will lend to another, that he may receive so much as he lent. And therefore that they which will approve their piety, must lend, though they be not like to receive any thing again. I answer, if men ought to lend without providing for their indemnity in receiving the principal, if so their brothers need require; much more ought they to lend without requiring an overplus over and above the principal. And again, if sinners be content to lend without gain, so they may have their own again; what shall we think of those who will not lend to receive so much as they lent, unless they may receive more? And lastly, if our Saviour Christ allowed of usury, he would acknowledge, that the lender should do an act worthy of great thanks, if he would lend freely, though upon covenant to receive his own again: for he that should lend an hundred pounds; should besides the supplying of his neighbour's want, do him as great a pleasure, as if he gave him ten pounds out of his purse: but when as he saith, if you lend to them of whom you hope to receive that which you lent, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; what thank shall you have? he evidently showeth himself to be so far from allowing usury, that he would not have men to rest in civil lending. But the Lord acknowledgeth no further benefit done by lending, than the supply of the borrowers want, and signifieth, that he which dareth in assured hope to receive his own, hath full recompense made him by the borrower, when he restoreth the principal in the full value thereof; whereas they which lend without hope of receiving the principal at the borrowers hands, shall receive a great reward at the hands of God. And thus have we heard out of the written word of God, what is his both revealed will and also judgement concerning usury. His will, both in that he straightly commandeth free loan, and also severely forbiddeth lending for gain. His judgement, not only in that he censureth usury as a fearful sin, and calleth it an abomination, but also in that accordingly he threateneth his fearful judgements, both temporal against the usurer himself, and that which is more, against the country wherein it is committed; Eze. 22. and also spiritual, ask with indignation, Whether an usurer should live? & plainly affirming that he shall surely die, Eze. 18. moriendo morietur. Now 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. And therefore though no other reason could be given why men should lend freely and not for gain, yet this alone were sufficient, because God would have us lend freely, and not for gain. It ought to have been argument sufficient to our first parents to restrain 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 sin and folly to enter into disputation against the word of God, according unto which we shall be judged in the last day. But as by the written word of God the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or unlawfulness of usury is sufficiently proved, so also by other evident arguments and testimonies it may be convicted to be sinful both in itself and in the judgements of all those who have lived in former ages. Whereupon it will also follow, that the usurer sinneth not only against the law of God, but also against the light and law of nature. And thus he sinneth against his neighbour. God. himself. Against his neighbour. For whereas there are two duties especially to be practised towards our neighbour, that is to say, justice and Charity; justice, to give every man his own; 1. Cor. 10. 24. & 13. 5. and charity, not to seek our own but other men's profit; justice, to do no man wrong, charity, to do good to all: usury offendeth against both, as being both unjust and uncharitable. Which copulation is duly to be marked. For whereas some allege, that usury is not against charity, when neither the lender nor borrower is hurt thereby; it shall hereby appear, that if at any time it may seem not to be opposed to charity as an hurtful thing, yet is it always opposed as an unjust and unequal thing. For first, the general law both of justice & charity is this, As you would that men should do to you, so do you to them likewise. Luke 6. 31. But when you have need to borrow, you would that men should lend you freely, Mat. 7. 12. and not impose usury upon you: therefore in like case, when others would borrow of you in their necessity, you ought to lend them freely, and not impose usury upon them. But against this argument diverse 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 equal price. For who would not rather borrow things to use freely, than to take them upon hire? and who would buy ware, if he might have it given him? I answer, not every thing which we would that men should do to us, are we to do to them; but that which in equity and with good conscience we desire to be done to us: otherwise, he which desireth to be slain, might lawfully kill others. But by commodation, a man cannot desire in equity and with a good conscience to borrow freely that which is lettable, nor by free donation to receive that which is saleable, unless it be of some special friend, or of some that looketh for as good a turn at our hands, or in case of present or urgent necessity: for that were to desire another man's loss, without making of recompense. But he which hath need to borrow by mutuation, may in equity and with a good conscience desire to borrow freely of him that is able to lend, because he doth not only purpose yea covenant to make full recompense, 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 gratify his creditor wherein he lawfully may, as now he desireth to be holpen by him. 2. Again, some who exercise moderate usury, allege for the justifying of themselves, That if they had occasion to borrow, they would be willing to borrow upon usury, after eight or ten in the hundred. Yea, they would think themselves beholding to such an one as would lend unto them after that rate. And therefore they do as they would be done unto 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 material. And secondly, that no man which borroweth for his need, is willing simply or with an entire will to borrow upon usury, but upon a conditional necessity, for avoiding a greater mischief. As he which casteth his goods into the sea to lighten the ship in a dangerous tempest, is simply unwilling to cast away his goods; and yet is willing so to do, upon a conditional necessity to save his life. And as he which falling among thieves, giveth them his purse, being forced thereto by a conditional necessity, viz. if he will save his life, being simply unwilling to forego his money: so he which in his necessity yieldeth to pay usury, doth it (as the Poet speaketh) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, willingly, for avoiding a greater inconvenience, but simply against his will. For that which a man doth not integra voluntate, Qui non integravoluntate consentit. invitus appellatur. Hotom. de usur. ●●s●metus 85. D. de ad. haered. with an entire will, he doth invitus, against his will, Eth. 3. 1. say the Lawyers. Which always happeneth in these mixed actions, wherein the agent is (as the Philosopher saith) 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 answer, that neither is the borrower simply willing, neither is that axiom generally true; for then joseph had not sinned against his mistress, if he had granted her desire, neither had Saul's armour bearer been worthy of blame, 1. Sam. 31. 4. if at Saul's own request he had killed him, being the anointed of the Lord. But joseph confesseth, Gen. 39 9 that he should have sinned fearfully, if he had yielded to her desire: 2. Sam. 1. 9 10, 14. And David putteth to death that pickthank, who had (as he said) at Saul's own entreaty slain him. And therefore, seeing usury is as well forbidden in the Scriptures, as murder or adultery, it is not the borrowers entreaty that can make it lawful. Yea but say they, The borrower is willing, he seeks to me, he entreats me, yea & of his own accord he offers me usury. I answer, and yet is he not simply willing thereto, but his necessity for avoiding a greater inconvenience, maketh him seem willing to that whereunto he is simply unwilling: For doth not the mariner in the tempest use all expedition with earnestness to cast out his goods, as though he earnestly desired to be rid of them, and yet is indeed unwilling to be deprived of them? Doth not the party which is fallen among thieves and is afraid of his life, earnestly entreat them to take his goods, and readily give his purse and what else he hath, so they will spare his life; and yet simply is unwilling to lose his money if otherwise he could choose? Or if that example mislike the usurer, suppose a man in extremity of hunger coming to another to buy bread, who meaning (as the usurer commonly doth) to take advantage by his neighbour's want, seemeeth unwilling to sell him any food: will not this party in his extremity offer the other twelve pence for that which is not worth two pence, and entreat him that he would take his money, and perhaps tell him that in so doing he shall save his life? and yet no man is simply willing to give twelve pence for that which is worth but two pence, or if he were, his desire would not excuse the receiver. It is evident therefore that the usurer breaketh the general law of justice and charity, in doing to others as he would not that others should do to him, and also in taking another man's goods without the others man's good will. But I will show you severally, first, that usury is unjust: and secondly, that it is uncharitable. All illiberal contracts are unjust, wherein commutative justice is not observed; and commutative justice is not observed where is not equality kept of the things committed, whether the commutation be of the things themselves for recompense, or of the use only for hire. Now that there may be equality, allowance is to be made of the necessary cost, hazard and labour which appertain thereto, for all these are valuable: as for example. A merchant traveling beyond seas, buyeth commodities there at an easy rate, which having transported into his own country, he may with a good conscience sell so much dearer, according to the proportion of his necessary labour, cost, and hazard. And where none of these considerations are, there ought to be no gain: or if there be, there is inequality, and so unjustice. But you will say: what if a man sustain loss, is not allowance to be made thereof? If any man hath been the effectual cause of that loss, he and no other is to make recompense: but if loss be sustained by the hand of God, we must bear it as a cross which the Lord hath laid upon us, and not presume to lay it upon any other man's shoulders who hath not been the effectual cause of our loss. But now (say I) usury is an illiberal contract, and although it be in truth no other contract but lending for gain, yet it putteth on the habit of letting, exchange, partnership, and is not only an uncharitable lending, as shall be showed, but also an unjust letting, an unequal exchange; and an unconscionable partnership. And first, it is a most wicked and unjust kind of letting, agreeing with true letting in nothing else but in taking an overplus: for first as I have showed heretofore, Location is of such things as are not spent in the use, but have a fruitful use in themselves which may be valued apart from the property and dominion: and therefore he which letteth any thing, he alienateth the use for an equal price, retaining to himself the property. But usury is of such things as are spent in the use, and are lent to be spent, neither have they any fruitful use in themselves which may be valued apart from the property, because they be spent in the use; and therefore he which putteth forth upon usury alienateth not only the use but the property also, from which, as it is the subject of mutuation or usury, the use cannot be severed. As for example, If I let an house or a piece of ground, etc. I let the fruitful use which is in themselves naturally, retaining still the property to myself: But he which putteth forth money, or meat, or any thing else that is spent in the use, he cannot let the fruitful use of them, or value it apart from the property, for there is no such fruitful use in them that can be valued apart, and therefore with the use if he lend them to be spent, he must needs alienat the property also. For the use 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 distraction of them, it is to be ascribed to the industry and skill of him that doth employ them; and consequently the gain, if there be any, of right belongeth to him, who being now the owner thereof (for as I said, in mutuation the property is transferred to the borrower) bestoweth his skill and industry to raise a profit out of that which is his own. Secondly, in location the letter alienating the use only and not the property, is to receive again the self same particular, after it hath been used of the hirer, being for the most part impaired in the use, in respect whereof there is a second reason of demanding and taking the hire. But in usury, the lender alienating not only the use but the property also, covenanteth to receive again not the self same particular impaired in the use, but the full value thereof in the same kind, without any impairing or diminution of the principal, and therefore in usury there is no such reason of an overplus, as in location. Thirdly, in location the letter as he retaineth the property of that which is let, so he also beareth the hazard thereof. In so much that if it miscarry without the hirers default, it miscarieth to the letter, and not to him: for he is only to pay the hire, Exod. 22. 14, in respect whereof there is a third reason of the hire demanded, as being in part the price of the hazard. But in usury the lender as he alienateth the property with the use, so also with the property he transferreth the hazard to the borrower: in so much that if the principal, or any part thereof miscarry, it miscarries to the borrower, it is safe to the lender, by the very contract of mutuation. Luit. §. pen. C. de fur. Now it is a principle in the law, Vbi periculum, ibi lucrum collocandum est, To whom the hazard belongeth, to him appertaineth the gain: Hotom. ex Pom. in l. is qui, 13. And that no man ought to reap gain by that whereof he beareth not the hazard: § 1. D. commod In si non fuerunt. 20 in si. l. si igitur. 55. eod. etc. and again, That there is no gain allowable by law, which hath no hazard joined 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, etc. which may be a fourth reason of demanding hire: but there is no such respect in usury. Nay the usurer having transferred the property of that which is lent, to the borrower, & with the property the labour which is to be employed, the hazard which is to be sustained, the cost which is to be borne for the raising of any commodity by the employment of the money; notwithstanding, he would have the money to be thought his, in respect of the gain, though the borrowers in respect of the loss. Now if you lay these things together, you shall in part perceive how unjust & unconscionable a gain usury is, even then when the borrower seeketh to be a gainer by the employment of that which he hath borrowed. 1. In that the usurer letteth that which is not lettable, & requireth an hire for the fruitful use of that which hath in itself no fruitful use, but is spent in the use; and therefore being not valuable by itself, ought not to be paid for by itself, as it is, when in respect thereof an hire is required over and above the principal. Secondly, in that he requireth gain or hire for another man's industry and skill, hazard and charge employed about that which now is not the usurers, but the other man's which useth his skill and pains, and beareth the hazard and cost about it; the usurer in the mean time having nothing to do with the money, having transferred the property thereof to the borrower, neither yet bearing the hazard or charge, or being at the pains of the employment of the money. But against this argument, diverse things are objected. First, they say money is not spent in the use. I answer, it is spent to the borrower so soon as he hath used it, though the substance thereof remain in other men's hands: and it is lent to be spent. For therefore the borrower is bound by the contract of mutuation to restore not the same particular (for that is to be spent and gone) but so much: and it is all one to the usurer, not only by the contract of usury, but of mutuation, whether the principal be kept, or spent, or lost, or employed to advantage, the borrower being bound alike, whatsoever becometh of that particular, to restore the full value of the principal. It is nothing to the lender how the money lent be used, for the time of the loan, so that the principal be restored in due time. 2. Yea but although the money itself remain not to the borrower after he hath used it, yet it remaineth in the equivalent, that is, in some commodity or ware which hath been bought therewith, by uttering whereof, some gain may be raised. I answer, first, that it is all one to the usurer by the very contract of usury, whether I give the money borrowed, or lose it, or misspend it, or pay a debt with it, or buy a commodity with it; and if I buy a commodity, whether it be such as is to be spent in necessary uses, as victuals and such like, or whether it be to remain with me, or be a ware which I would sell to others. And likewise the use of money is one and the same, viz. the distraction or spending of it: For whatsoever I do with the money, and howsoever I use it, whether to my loss or gain, I am by the very contract of usury bound to restore the principal with the usury, and therefore these are but frivolous pretences. But suppose I buy a commodity which I mean to sell for gain: first, I employ my skill and industry according to my trade, for the following whereof I am at charge; I only bear the hazard of the bargain, which many times falleth to my loss; and lastly, the commodity which I sell is mine own, and therefore the gain as well as the loss, if there be any, belongeth of right to myself and no man else. But as I said, whether I gain or lose by the employment of the money, I am bound alike by the contract of usury to pay the principal with the increase, and therefore my gain, is no more the cause of his gain (though that be pretended) than my loss, because in both he gaineth alike. 3. Objection. But although money itself hath no fruitful use, Eccles. 10. 19 yet as Solomon saith, money answereth all things, and therefore with money I may buy that which hath a fruitful use, as namely cattle, house, or lands, etc. and what reason can be given why I may not as well let my hundred pounds in money, as my hundred pounds worth of cattle, houses or lands, which I buy with my money? Answer. Your money cannot be let for the reasons aforesaid, and being lent it is the borrowers, who bearing the hazard of it besides his pains and charges, is to reap the gain thereof: but cattle, house and lands, may be let, they have a fruitful use which is valuable, they remain yours notwithstanding they be let, and the hazard of them appertains to you. 4. Suppose a man of better estate than myself, borroweth of me an hundred pounds, and therewith buyeth lands, and out of his land receiveth the fruits or rent thereof. What reason is there that he should receive a rent for the land bought with my money, and I in the mean time have none allowance for my money? I answer, in such a case thou needest not lend, or if thou dost, thou mayest lend thy money upon this condition, That so much land as is bought therewith shall be mortgaged unto thee, that so the bargain may be thine, and the rent thereof paid to thee, until thou receive thy principal. But you will say? Might I not as well lend my money for gain? I answer, no: for if he besides the charges do also bear the hazard of the land which he hath bought and is his own, it is good reason that he should have the fruits thereof. And what reason is it that when he which beareth all the charge and hazard, receiveth scarce five pounds a year, he should allow thee ten? But if thou takest the bargain into thine hands, the fruit that riseth, is of thine own; and as thou bearest the hazard, either in respect of the title, or in regard of some common calamity, so is it good reason thou shouldest have the profit thereof. As for the other, he sustainenth no disadvantage: for by this means he may be assured of the land which he desireth, when he can procure the money: and if he never procure the money, it is no reason he should ever have the lands. 5. Again, whereas I said that money being lent is the borrowers, both in respect of the property, and also of the hazard, and therefore the profit thereof belongeth to the borrower and not to the lender, who hath transferred from himself both the property and the hazard for a time; the usurer demandeth, What reason is there (saith he) that I should lend my money, and by lending make it another man's, without recompense? I answer, if you do but lend your money, the borrower is bound by the very contract of loan to make you recompense by restoring the principal in the full value thereof. Yea, but why should I make that which is mine another man's, and transfer the dominion and property from myself to another, if I may not require some gain therefore? I answer, because the Lord himself hath so straightly commanded thee who art of ability, to lend freely to thy brother being in need, Deut. 15. 8, 9 as that if thou refusest to lend unto him, it is sin unto thee. And secondly, because he hath most straightly forbidden all lending for gain, and condemneth it as an abomination, which whosoever committeth he shall not live, but die an everlasting death. And thirdly, because the patrons of usury themselves do confess, That for the duty or courtesy itself of lending, that is, of making that which is mine to be thine for a time, no gain ought to be required, or if there be, it is damnable usury. Whereupon I infer another consequent, that if thou mayest not require gain for the act of lending itself, whereby thou makest that which is thine to be another man's for the time, because the Lord forbiddeth it, and the patrons of usury confess so much; then canst thou not require a gain, much less a certain gain, not only out of the profit which he may perhaps reap of the money which now is his, and whereof besides his skill, industry and charge, he alone doth bear the hazard, but also out of his loss. Thus therefore it appeareth that usury is a very unjust letting. 2. It is also a very unequal exchange, when for an hundred pounds delivered, an hundred and ten pounds is required. Why, But by this reason, you will say, you condemn all gain, and negotiation for gain. May not the merchant lawfully for his wares bought in another country for one hundred pounds, require one hundred and ten here? I answer as before, that there are three considerations, viz. of necessary cost, industry, and hazard; for all or any whereof, a proportionable gain may be allowed, but where none of those are found, there ought to be no gain: consider then whether any of these are to be found in usury or not: doth the usurer therefore take any pains for the gain which he requireth by usury? Nothing less. Usury is a gainful idleness, whereby men do eat of the sweat of other men's brows. For whether they eat or drink, sleep or wake, work or play, their gain by usury cometh in alike. Is he at any cost for the getting of this gain? Not of an halfpenny. Doth he bear any hazard? It is no part of his meaning. He requireth a covenant of the borrower for the payment both of the principal and also of the usury, at a certain time; and for the performance of that covenant, before he will lend his money he will be sure of so much security as himself thinketh to be sufficient, whether it be by bonds or statutes, by pawns or sureties: so that if the principal or any part thereof be lost, it is lost to the borrower, but it is safe to the usurer, by the very contract of usury, ratified by other securities. What then is the reason of this excess or inequality in the contract of usury, that for an hundred pounds, one hundred and ten pounds of the like money should be required? Forsooth, saith one, this gain I require for the forbearance of my money? Why, but say I, if thou lendest thy money for a time, thou must needs forbear it for the time of the loan. And if thou must lend it freely and take no gain for the courtesy of lending, thou must also forbear it freely, and take no gain for the courtesy of forbearing for the time of the loan. Yea but I forbear it to my hindrance, and therefore so much as I am hindered, I may lawfully require by way of interest. Hindrance I confess is to be recompensed by him who is the effectual cause thereof, and interest I have showed before to be lawful: and therefore if the borrower through his default be the effectual cause of the lender's loss, the lender may with a good conscience require interest, and thereby provide for his own indemnity. But indeed the borrower, unless he forced the creditor to lend, is not the effectual cause of the creditor's loss, until he hath made delay. Neither is the creditor after delay to demand interest, unless by the delay he incur some loss, or sustain hindrance of some lawful and certain gain. We confess (say they) that the casual or moment any interest, Molin. whereof you speak, is not to be allowed or regarded but after delay: but the promiscuous or successive interest is to be allowed according to the proportion of the time of the loan even before delay. And what is this successive 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 usurium, and by our usurers, interest. I hear new names, but the thing thereby signified is the gross and common usury which is forbidden in the Scripture, and hath been condemned in all ages, as I have showed heretofore. For interest is to be esteemed not according to the borrowers success in the employment of money, but according to the hindrance which the lender sustaineth by the forbearance of his money, and thereof it hath the name. And whereof is the hindrance which he sustaineth? Forsooth of so much gain as either himself might have raised by his money in the same time, or another would have allowed him according to the laws. wouldst thou then have employed it thyself? Perhaps it is but a usurious pretence. But be it so: How wouldst thou have employed it? By negotiation or traffic? That is not likely: Usurers love not to be adventurers, there is too much hazard in traffic. But if thou wouldst, it may be thou shouldest have been a loser: and therefore set thy fear of loss by adventuring, which thou escapest by not hazarding the principal, against your hope of gain which you looked to receive, if you had adventured, and let thy possible gain which thou hast miss, be recompensed with the possible loss which thou hast escaped. And know this, that the hindrance of uncertain gain is not to be allowed after delay, much less before: neither can uncertain hopes be sold with a good conscience for certain gain, especially to those that do not buy them. Yea but another would have allowed me after ten in the hundred. But lawful interest is an allowance of lawful gain: After delay made by the borrower, the lender cannot with a good conscience by way of interest require allowance for the hindrance of either uncertain or unlawful gain, much less may it be required before hand, and yet much less may it be covenanted before hand. Yea but what reason is there that I should sustain hindrance without recompense? Lay aside usurious pretences. Canst thou not indeed without thine hindrance forbear thy money? consider then the estate of him that is to borrow. Is he a prodigal gentleman, or riotous person? feed not his riot and vanity. Is he a covetous tradesman that seeks to compass great matters, and to be an engrosser or forestaller of commodities, to the prejudice of the common wealth? make not thyself accessary to his covetous practices, to such thou oughtest not to lend. Hath the party no great need to borrow? to such thou needest not lend, or if thou dost, thine hindrance, if thou sustainest any, is merely voluntary, and of such an hindrance thou canst require no recompense of him who hath not been the effectual 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 sustain some hindrance, yea though thou shouldest hazard the principal, thou must willingly yield to both, as imposed of the Lord: neither must thou seek gain out of his need, but lend freely for the Lord's sake, who requireth this duty at thy hand, and will be sure to recompense thee not by ten in the hundred, but by hundreds for thy ten, if not in this life, as many times he doth, yet in the life to come. Lend, saith our Saviour Christ, looking for nothing thence, and your reward shall be great, etc. If then the forbearance of the money, Interest usurarium. and this usurious interest (as the Law doth term it) be not a good reason to justify the inequality which is in usury, what other reason may there be thereof? Forsooth, saith another, the use of the money. Why, but the selling of the use of a thing is the letting of the thing, but money cannot be lawfully let, as I have sufficiently proved. The use of money is the spending of it, as the use of victuals is the eating of it: and in things spent in the use, thou canst not without great inequality require one allowance for the thing, and another for the use, which cannot be reckoned apart from the thing, or severed from the property. If thou lend me ten loaves, thou shouldest deal very unequally with me, if thou shouldest require eleven; or if having taken the price of the loaves themselves, thou shouldest also demand a price for the use, which is the eating of them: and in like sort, if having lent me ten pounds, thou shouldest require eleven, that is, ten for the principal, and one for the use, which was nothing but the spending of the money. But this indeed is not the reason of the overplus demanded, though sometimes it be pretended. For, that in truth is the reason of the usury simply, according to which the usury is proportioned; the usury being less when that is less, and greater when that is more: that is, the time of forbearance or successive interest, whereof I spoke even now. If you say, it is the time of the use, I answer, as the time of the use of meat is the time of eating it, so the time of the use of the money 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 never useth 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 have used, and in the use spent your money, I having received as much elsewhere, should bring you so much as I borrowed, you would require nothing for the use or yet for the time of the use; which notwithstanding had been one and the same, if you had lent and forborn the money for a twelvemonth. This then is not the matter, neither the use, nor the time of the use. No saith the usurer, I require not allowance for his use in spending the money, but for the use of the money employed to his advantage. For what reason is there that another man should gain by my money, and not make me partaker of his gain? This also is another usurious pretence. For in the contract of usury the lender maketh an absolute covenant for certain gain, without respect of the borrowers either loss or gain: and by virtue of the same contract, demandeth his certain allowance or gain, as well out of the borrowers loss, as out of his gain. The borrower you say borroweth the money, that he might employ it to his gain; and therefore you covenant for gain by this loan: For why should he gain by your money, and not you? I answer, though he intent to use the money to his advantage and gain, yet many times he proveth no gainer, but rather a loser. What then is the reason of your demanded gain? is it not sufficient for him to lose the employment of his labour and skill, unless out of his loss, he also make you again? And hereby also it appeareth, that the best kind of usury (I mean when gain is required of those only that borrow to gain) is an unconscionable partnership: For there is no lawful partnership, where is not partaking in the loss as well as in the gain. The usurer will partake in the borrowers gain, but in the loss he will have no part. Yea whiles he seeketh, nay covenanteth for certain gain out of the uncertain negotiation of the borrower (which is most unequal) he exacteth the same gain covenanted for, as well out of the borrowers loss, as out of his gain: which is most unconscionable. But what if I covenant for gain in eventum lucri, that is, to gain, if he gain; but if he do not gain, then to require security only for my principal? That practice is far more tolerable than the other, yet this also is unequal, unless as you covenant for gain, if he do gain, so you be also content to bear part in that loss, which without his default he shall sustain. But why should be gain with my money, and I have no part therein? because the money being his for the time, he bestoweth the pains and the cost in the employment of it, and also beareth the hazard thereof alone. Wherefore if thou wilt covenant for gain to be raised by the employment of thy money, thou must by way of partnership put it forth to be occupied, and not having transferred the property thereof, to bear 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 equity 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 thrifty man, taking security only for the principal, and refer the rest to the blessing of God, and the borrowers fidelity and thankfulness; but remember this withal, that to thine expectation of gain, there must be an answerable purpose of partaking in the loss. Or if thou wilt covenant for gain if he do gain, thou must also be content to bear part with him in the loss. But you will say: If I may receive from the borrower an overplus, which of his own accord he giveth to me in testimony of his good will and thankfulness, why may not I covenant with him therefore? especially seeing it is a general rule of all contracts, that what I may receive from another when he willingly offereth it, I may exact the same of him, so that provision be made for his indemnity? Nay rather this is a rule of contracts, That whatsoever I cannot lawfully take of my neighbour, I ought not to covenant for it: but I ought not to take gain of the borrower when he is a loser, and enrich myself by his loss, and therefore I ought not to make an absolute covenant for gain, whether he gain or lose. But on the other side, it is lawful sometimes to receive things voluntarily given, which it were utterly unlawful to covenant for beforehand. Many things are honestly received, which cannot honestly be demanded, and much less by covenant be exacted. It is lawful in the commonwealth for private men, when the magistrates have done them justice, and defended them from wrong, in testimony of their love and thankfulness to bring them some present: in the church it is lawful for the ministers having been freely preferred by their patrons, to give them some gratuity in token of their love and thankfulness: and it is lawful for the magistrate and patron to accept of such gratuities, the magistrate having intended justice, and not respected rewards; and the patron having regarded nothing else but the discharge of his duty in preferring a worthy man. But if the magistrate should covenant with the private man, to do him justice for reward, it were the detestable sin of bribery, and selling of justice: and if the patron should indent with the minister for reward, it were the sacrilegious sin of simony. In like case it is lawful for a creditor, who having intended the help of his brother, and not his own profit, by free loan, to accept from the borrower a gratuity in testimony of his love and thankfulness: but if he should beforehand covenant with him therefore, it were the damnable sin of usury. And whereas they add, That we may make such a covenant, so we provide for the borrowers indemnity: I answer, that the contract of actual usury including an absolute covenant for gain, provideth for the lender's certain gain, as well out of the borrowers loss, as out of his gain, which is most unequal and unconscionable. Thus have I proved usury to be an unjust and unequal thing. Whereupon doth follow the proof of the second point, that it is also an uncharitable thing: for where there is no justice, there can be no charity. But my meaning is to prove, that as it is an unjust and unequal thing in itself, so it is an hurtful thing to our neighbour. And this I will prove first in general. For usury, as it is an illiberal, so also an uncharitable lending, not only perverting and depraving, but also everting and extinguishing that most necessary act and duty of charity and liberality, that is to say, free lend: and consequently is most hurtful and pernicious both to private men in particular, and to human societies in general. Now this is a principle, That whatsoever perverteth & overturneth an act of virtue, especially such a necessary act to human societies, it is not only a vice, but a detestable vice: for nothing is opposite to virtue but vice. As for free lending, it is a commendable act of liberality, and a necessary duty of charity. There are two acts of liberality, dono dare, & mutuo dare, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Basil. to give freely, and to lend freely. And this latter, whereby one man doth supply the necessities of another, is so necessary, that human societies cannot stand without it. Usury having stepped into the room of free lending, you shall hear usurers and patrons of usury not ashamed to say, that commonwealths cannot stand without usury: without lending indeed they cannot, but without usury they both might and aught. And surely, if lending were taken away, necessity would drive many men into desperate courses; as the Syriack interpreter understood that speech of our Saviour, Luke 6. 35, Lend, causing no man to despair. But usury perverteth and depraveth this necessary act of liberality and charity, turning it unto an act of self-love, covetousness, and cruelty. 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; usury hath made it illiberal and uncharitable, intending the lender's profit chiefly, if not only, and seeking yea covenanting for the lender's gain as well out of the loss of the borrower as out of his gain. The property of charity is not to seek her own, 1. Cor. 13. 5 & 10. 24. but the good of others; and whereas other virtues serve for the good of the subject wherein they are, the acts of charity and liberality are referred to the good of others: Lending therefore being an act of liberality and charity, aught to respect the good of the borrower, if not only, yet chiefly: but lending by usury is made an act of self-love, wherein the good of the borrower is sought either not at all, or but in a secondary respect, as it serveth to further the lender's gain. For indeed the lender by usury covenanteth absolutely for gain, which happeneth sometimes out of the borrowers loss, and sometimes also out of his gain, which the usurer will pretend to seek and respect, but the truth is, he will never look after his neighbour's profit, unless therein he may be sure to find his own gain. The usurers lending therefore is an act of self-love, and it is also an act of covetousness. For whereas lending proceedeth from one of these three fountains, either from Christian charity, or from civil love and humanity, or from covetousness; he is said to lend in Christian charity, who dareth for the Lords sake to his needy neighbour, looking for nothing again; in civil charity or courtesy, who dareth to pleasure his friend, looking for his own again; in covetousness who looketh for more than his own. For indeed, what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, covetousness, but an unlawful desire of having more? If any man object, that by the same reason I condemn all gain which men do seek after by other contracts: I answer, That in the lawful contracts of negotiation, a man may as well seek his own profit as another man's; for therefore they were ordained, that by the mutual communication of things upon equal conditions, both parties might be mutually profited. And moreover, the gain which is gotten by them, may well stand with that equality which in commutative justice is required. But lending was not ordained to be a contract of negotiation, but an act of charity and liberality, wherein the lender should not respect his own gain, but the borrowers good; and the gain which is sought for by lending, doth not nor cannot stand with equality and justice, as I have proved before. Whereas therefore lending was ordained of God to be a contract, whereby the lender should seek the good of the borrower, without respect of his own profit, so far should he be from doing wrong therein; the usurer hath made lending a contract, wherein he seeketh for his own gain not only uncharitably, without respect of the borrowers either profit or loss; but also unjustly, seeking gain where he bears no hazard, and taking another man's goods without his good will. Lastly, whereas lending is an act of bounty and mercy, as the Psalmist saith, Psal. 37. 26. & 112. 5. A good man is merciful and dareth: usury hath turned it into an act of inhumanity and cruelty. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For as Basil well saith, In very deed it is an excess of inhumanity, when the borrower wanting necessaries, and seeking to borrow for the comfort of his life, the lender should not content himself with the principal, but should out of the want and necessity of his needy brother seek gain and advantage unto himself. And therefore as it is said of the good man, that he is merciful and dareth: so may it be said of the usurer, that he is cruel and lendeth. For that which is said of wicked men in general, may principally be applied to the usurer, That his very mercies are cruel. For when he would seem to support a man, he doth supplant him; when he seemeth to cure, Prou. 12. 10. he inflicteth a deeper wound; and when he seemeth to have relieved a man, he casteth him into greater want. In Decalog. And therefore Luther doubted not to call the usurer, a blood sucker of the people. And in the judgement of the wise Cato, Cato interrogatus. Quid faenerari? quid, inquit, hominem occidere? Cic. de off. in fine. Hug. Card. it is no more lawful to be an usurer than to be a murderer. Thus you see how usury hath perverted lending, converting it from a work of charity, liberality, and mercy, into an act of self-love, covetousness, and cruelty. And for this cause the usurer is not unfitly compared by some, to the Magicians of Egypt: for whereas the Lord hath ordained the contract of lending to be as a staff which the wealthier man is to put into the hands of his neighbour, Leuit. 25. 35. to stay and support him when his hands do shake, and himself doth shrink under the burden of his want, the usurer hath turned this staff into a serpent. But usury doth not only corrupt and deprave the duty of lending, but also extinguish all free loan where it taketh place, drying up the fountain of love, whose streams were wont to run forth to the refreshing of others. And it doth not only harden the heart, and shut up the hands, and close the bowels of compassion in the usurers themselves, as woeful experience showeth; but in others also it hath made the duty of free lending, to seem so great a benefit, and of so high a price, Append. in Psal. 15. that as Bucer truly saith, A man may seem now adays to be very impudent, that shall desire to borrow freely: For he that dareth 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 beside, as if he gave him the tenth part of the principal out of his purse. And thus by means of usury, charity is frozen among men, and the bowels of compassion shut up; needy men are driven unto extremities, Luke 6. 35. and the wealthier sort deprived of that great reward which is promised to those that lend freely. Deut. 15. 10. & 23. 20. But I will show more particularly, how usury offendeth both against private and public charity, as being ever hurtful and pernicious either to the particular men that do borrow, or else to the body of the commonwealth, whose common profit is in all contracts especially to be regarded. The party that taketh up money upon usury, doth either borrow for the supply of his necessity and want, or else to raise a gain by the employment of the money to his best advantage. He that imposeth usury upon him that borroweth for mere necessity, in stead of helping him increaseth his need, & under a show of relieving him, he seeketh his undoing: for such a one commonly, the more and the longer he borroweth, the more unable he is to pay, and so at length is brought unto extreme penury, usury having turned all his substance into debt, and eaten him out of house and home. And therefore, though the usurers sometimes do vaunt, how kindly they deal with their debtors in forbearing them from year to year: yet the truth is, the longer they forbear, the greater is their gain, and though they defer the borrowers misery, yet in deferring it, they do increase it: and therefore by some are not unfitly compared to the greedy cat, which though for a while she playeth with the silly mouse, yet in the end she will be sure to devour it. And here I cannot omit that notable speech of the author of the work unfinished upon Matthew, Apud Chr●sost. tom 3. homil. 12. in fine. though it be commonly cited by those which write of this argument. Christ therefore (saith he) commandeth us to lend, but not upon usury. For he that dareth upon usury, at the first sight seemeth to give his own, but indeed he is so far from giving his own, that he taketh that which is another man's: for he seemeth to relieve a man's necessity, but indeed casteth him into a greater necessity. He looseth him of one bond, and binds him with more: neither doth he lend for the righteousness of God, but for his own gain. For the usurers money is like the biting of the Asp; for even as he which is bitten of the Asp, goeth to sleep, as if he were delighted, and through the pleasantness of his sleep dieth: so he which borroweth upon usury is delighted for a time, as one that had received a good turn: and so through the pleasure of the imagined benefit be doth not perceive how he is taken captive. For even as the poison of the Asp, secretly conveying itself into all the members, corrupteth the whole body: so usury dispersing itself through all the borrowers goods, converteth them into debt. And even as leaven which is put into meal, infecteth the whole lump, & drawing it to itself, turneth it into the nature of leaven: so when usury entereth into any man's house, it draweth all his substance unto it, and turneth it into debt. But the patrons of usury themselves confess, that usury imposed upon a man that borroweth for need, is ever a biting and damnifying of him, and that men ought by the commandment of God to lend to such freely: and therefore I shall not need to prove such usury to be uncharitable. If therefore the borrower taketh up money to employ it to his gain, it may be, that having used all his skill, and employed all his industry in the occupying of it, he shall not be able to gain so much clearly as will pay the usurer; but allowing more than all his gain to the usurer, and getting nothing but his labour for his pains, and gaining nothing towards his living but loss, at length becometh a bankrupt. And that this also is uncharitable, I shall not need to prove, seeing the patrons of usury themselves allow no usury, but that which is part of the borrowers gain. But suppose the borrower do gain, yet notwithstanding the contract of usury is nevertheless unequal and uncharitable, because the usurer covenanteth for certain gain out of the borrowers uncertain traffic, and whether he gain or lose, whether he sink or swim, or whatsoever become of the principal, whether it be lost by fire, or be taken away by thieves, or miscarry by any other calamity, he having made an absolute covenant for the restitution of the principal with usury, is by virtue of the same to demand it as well out of the loss of the borrower, as out of his gain. And therefore although in respect of the event, the borrower be not bitten or damnified, yet the contract of usury is nevertheless unequal and uncharitable. But although usury in this case be not hurtful to the borrower, yet is it very hurtful to the commonwealth, and especially to the commonalty which payeth this usury: for whosoever thriveth by occupying money borrowed upon usury, he hath so pitched the prices of his commodities, as that besides a competent gain raised for the maintenance of himself and his charge, he also hath gathered up an overplus of a tenth part for the usurer. And thus by usury the prices of all commodities are enhanced, whiles the sellers who borrow upon usury, if they will thrive, must needs make the buyers pay two shillings in the pound more than otherwise were sufficient. But you will say, He that borroweth upon usury, must sell as others do, which do not borrow upon usury; and therefore usury is not the cause why the prices of things be raised. I answer, because they which do borrow upon usury, must needs sell for so much as they may gain both for themselves and the usurers; therefore the rest do pitch the prices of their commodities accordingly: otherwise they which occupy with money borrowed upon usury, could never thrive: but because sometimes they do thrive, it is evident, that all of the same trades do so pitch their prices, as if all did borrow upon usury. Thus usury cloggeth the commonwealth with a very great and I had almost said an intolerable burden. For this cannot be doubted of, but that many millions of pounds are put out to usury in this land yearly, partly in money borrowed upon usury, partly in wares taken up 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 burden the commonwealth might be eased, if usury could be abolished. Wherefore as he which imposeth usury upon his needy brother, doth cruelly oppress him; so he which dareth upon usury to those which borrow to gain thereby, with engrossers and forestallers, and such like public thieves, he doth his endeavour that the prices of all things may be enhanced, and maketh himself guilty, as accessary at the least of public theft. By this which hath been said, we may easily answer their objections, who allege first, That by usury charity 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 charity and liberality, is turned into an act of self-love and covetousness, it cannot be denied, but that charity is violated, and liberality set to sale. But when out of the uncertain negotiation of the borrower, the lender covenanteth for certain gain, and accordingly exacteth his covenanted gain, as well out of the borrowers loss, as out of his gain, it must needs be granted, that usury is uncharitable, unjust, and unconscionable. But though private charity were not violated, yet the public is, for when both the lender and borrower be gainers, the commonwealth doth pay the usury. 2. And whereas again they allege, That many by employment of money borrowed upon usury, have grown rich: I will not answer with Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, but I think more (saith he) have come to the halter; but I think more have proved bankrupts. And although some for a time may seem to be rich by that which they have borrowed upon usury, yet usury at the length consumeth them and eateth them up. Neither doth this prosperous ●uent of the borrower justify the contract of usury, which covenanteth for gain not in eventum lucri, but absolutely, and therefore out of his loss as well as out of his gain. And lastly I add, that the more the borrower is enriched by this means, the more the commonwealth is damnified. But besides that hindrance which hath been mentioned, the commonwealth sustaineth many inconveniences by usurers, as being not only unprofitable, but also hurtful members thereof. For they which live in idleness, and walk inordinately, gathering wealth by unlawful means, they are unprofitable members of the commonwealth, and unprofitable burdens of the earth. For as in the natural body there is not, so in the body politic there ought not to be any member which hath not his use and function serving for the good of the whole body: But usurers (I mean especially such as make a trade of usury) they live in idleness: for usury, Plin. as one well saith, is quaestuos a segnities, gainful idleness; they walk inordinately, seeking gain by a trade of sin, even as the common thief or bawd doth: for what is an usurer, but as Bernard saith, fur legatis, a thief, which for the hardness of men's hearts the laws do tolerate. The Philosopher matcheth the usurer with the bawd: and to the same purpose observe the coherence, Deut. 23. 18, 19 It is a wonder therefore, that in the hive as it were of the commonwealth, such drones are suffered, which live of the sweat, yea blood of other men: who out of other men's labour attain ease, out of other men's hazard gain security, out of other men's loss reap gain. For whereas usurers desire to be borne with, because they have no other trade to live by, therein they are most intolerable. In Psal. 128. Hear what Augustine saith, Audent etiam f●eneratores dicere, Non habeo aliud unde v●uam, etc. usurers also are not afraid to say, I have no other means to live. The same might the robber, the burglar, the bawd, and the witch, allege for themselves: as though this especially were not to be punished in them, that they have chosen to themselves artem nequitiae, an art or trade of wickedness whereby to live, and will thereby sustain themselves, whereby they may offend him, by whom all are sustained. But why will they not follow some other trade of life? because they being given to idleness, and daring not trust God's providence with their goods, they therefore follow this trade, though never so unjust, because it promiseth them great gain, without either pains, or cost, or hazard, whereunto other professions are subject. And for this cause again, usury is a great hindrance to the weal public, and would be much more, if men could be persuaded of the lawfulness thereof. And therefore it cannot truly be denied (though the patrons of usury give out the contrary) but that they do a very profitable and necessary service to the commonweal, who do effectually either speak or write against usury. For certainly, if men could be persuaded out of the word of God, that usury were lawful, it would be the utter decay (as it is already in part) of all honestarts and occupations. For who would toil and moil, who would cark and care, who would bear the charge and hazard of other professions, for an uncertain and it may be no gain; who might be assured, that the time, which is the parent of usury, as Basil saith, would bring him in without his labour, without his cost, without his hazard, a very great and certain gain? For to omit the practices of those usurers, that know how by an hundred pounds to gain forty or fifty pounds by the year; who knoweth not, that money continually put forth to usury after ten in the hundred, doth in seven years almost double the principal, and in every seven years double the former sum. So that 1000 pounds let out after this rate from three months to three months, ariseth in seven years to almost 2000, in 14 years to 4000, in 21 years to 8000, in 28 to 16000, in 35 to 32000, in 42 to 64000, in 49 to 128000, in 56 to 256000 pounds in 63 to 512000, in 70 years to more than a million, and that is ten hundred thousand pounds. Who would not sell his lands and goods and all that he can spare to raise a stock of money, that thereout he might by usury reap so great and so certain a gain, if once in his conscience he were assured, that usury is lawful? Yea husbandry itself (from which through the blessing of God there doth arise many times so great increase) Exod. 2. would be in small request, Haec ubi loc●tus foenerator Alphius, if usury might be esteemed as lawful as it. Alphius the usurer, in Horace, having recounted all the commendations of the country life, and seeming for the time to be ravished therewith, I am i am futurus rusticus, Omnem relegit idibus pecuniam: Quaerit calendis ponere. resolved straightways to be a countryman: and having to that end gathered up his money in the ides of one month, he seeketh to put it forth to usury in the beginning of the next. Hence it is, that gentlemen when they can scarce raise an hundred pounds a year for their lands without racking their rents; are so ready to sell them, and having put the price thereof to usury (perhaps for three or four hundred pounds a year) give over hospitality and betake themselves to some private house in a city, where they may live privately at small charge, as though they were borne for themselves alone. Hence also it is that tradesmen having once gotten a good stock, give over their trade and traffic, and give themselves wholly to usury. And the rest whose stocks are not great, do follow traffic, but so as either they borrow money of the wealther upon usury to traffic withal, or else take up their wares on trust at an high rate, and sell them again for time at an higher price to such as do retail, and they lastly do utter them to particular men at an excessive rate. And therefore hence proceedeth in part the dearness of all things, as I have showed before. Again, there is such inequality in usury that many men being consumed thereby, the wealth of the country where it is commonly practised, cometh into the hands of a few. Now politicians have observed, Bodin de rep. lib. 5. ca 2. that nothing is more dangerous for the conversion or eversion of kingdoms, than the great wealth of a few, and the great want of the most; and that is no way so much effected as by usury. And therefore the enriching of a few by the impoverishing of many, through usury, hath been (as the histories of all ages do testify) an usual occasion of raising seditions and civil contentions in common weals, when the fear of God hath not contained men within their bounds, as it always aught to do. ●ane vetus urbi foenebre malum, & seditionum discordiarumque creberrima causa, Usury, saith Tacitus, hath been an old mischief to the city of Rome, Anal. lib. 6. and the most frequent cause of seditions and civil discords. In all cities, In Esay 58. saith Jerome, it is the greatest cause of sedition. It is manifest, Lib de difinit. appellat. saith Phil. Melancthon, that by reason of the inequality which is in usury, the greatest part of men where it is used are impoverished, and that for the same cause seditions have often been raised in kingdoms. A spice whereof we may see, Nehem. 5. And yet these are not all the mischiefs which come to the common wealth by usury: for over and beside all these, it pulleth down the fearful judgements of God upon that country wherein it being publicly allowed, is usually and openly practised; as appeareth by that destruction threatened against jerusalem for this sin, Ezek. 22. 12, 13. Thou hast taken usury 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 gain, that is, (as appeareth out of the former chapter) I will, Ezee. 21. 14. 17. as it were by clapping of hands, set other nations upon thee to overcome thee, etc. Wherefore wise men when they have considered not only the wrong which is done to particular men, but also the manifold inconveniences and mischiefs which come to the common wealth by usury, they have confidently affirmed, that usurers are worse than other thieves, and that it were better for the common wealth that there should be a thousand thieves in it, than an hundred usurers. For the further proof whereof, I refer you to the writings of that worthy Bishop jewel upon 1. Thes. 4. 6. Chrysost. Yea some have not doubted to say, that the usurer is to be esteemed as a common enemy to all men. Luther saith, An usurer is a bloodsucker of the people: In decalog. & as a worm in an apple or nut consumeth all that is within, so an usurer devoureth the substance of the city by wonderful and secret means. Now if any man shall object that notwithstanding all that hath been said, usury may seem profitable and necessary unto common wealths, because the laws of all common wealths have allowed the practice thereof. I answer, first, that seldom or never have the laws of any countries allowed of usury: But ever the Lawgivers when they saw any hope of abolishing it altogether, have wholly condemned it: or if the covetousness and hardness of men's hearts would not suffer them to conceive any such hope, they have laboured to restrain it only, and to keep it within some compass, that it should not be over-burdensome either to the borrowers or to the common wealth. Among others, Solon, Lycurgus, and Plato in his book of Laws, have wholly forbidden it. The ancient Romans who are renowned for wisdom and politic justice, Taci●. annal. lib. 6. first stinted usury at one in the hundred, and by the laws of the twelve Tables ordained that if any usurer should take above one in the hundred, Duodecim tabulis sanctum ne quis unciario faenore amplius exerceret. De re rustica. he should be punished fourfold; whereas a thief by the same laws was to be punished but twofold. Whereby you may gather, saith Cato, how much they esteemed an usurer to be a worse commonwealths man than a thief. Within one hundred and three years after (as Bodin hath observed) and that Duilia rogatione, it was reduced, ad semuncias, Semunciarium foenus. saith Tacitus, that is, to half a pound in an hundred; and the next year after, that also was abolished, Genucia rogatione, Bodin ex Liu. lib. 7. saith Bodin, whereby it was enacted, Ne ullo modo foenerari liceret, that it should not be lawful at all to lend upon usury, as Alexander ab Alexandro reporteth. Afterwards when usury grew to an head again, it was sometimes stinted at six, and sometimes at four in the hundred, and sometimes altogether prohibited. At length justinian so accommodated the limitation of usury to the diverse estates and conditions of men, ●od. lib. 4. tit. 32 lib. 26. that to them which could better forbear their money, less usury should be permitted, and to them which could worse forbear it, more. To Noblemen therefore and Gentlemen who use not to occupy their money for gain, he permitted Trientes, that is, four in the hundred: To merchants and tradesman, who live by the employment 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 creditor's peril, and in two other cases, he granted centesimas, that is, twelve in the hundred. But in these latter times the civil Law hath been corrected according to the canon Law: For in the Diet held at Augusta by Charles the fifth, all usury is condemned; and in steed thereof a contract of buying rents after five in the hundred (which is after twenty years purchase) allowed, with a covenant of releasing or selling back the same, when the seller shall tender the principal. And not the Pope's only by their canon law, but even Ma●omet also in his Alcoron hath forbidden all usury. Azoara. 4. vid. centur. 7. Magdeburg. But forasmuch as some patrons of usury have taught, that a Christian man may with a good conscience take so much usury as the laws of the country wherein he dwelleth do permit, and withal confess that he cannot with a good conscience take above that rate which is limited by the laws; it behoveth us therefore to inquire what our laws have determined concerning usury. And to omit the laws of former times wherein usury hath been sometimes restrained and stinted, as in the time of Henry the eight; sometimes altogether forbidden, as in the time of Edward the sixth; and to come to those laws which now are in force, which are as concerning this matter and other criminal causes, of two sorts: the canon Law, wherein it is not disagreeable to the word of God; and the penal statute made in the 13 year of Queen Elizabeth. The canons of the ancient counsels do wholly and absolutely forbid and condemn all usury, and the ancient Bishops of Rome were of the same judgement, but as I noted before, and as Bodin also hath observed, the latter Bishops de via deflexerunt, are turned out of the way: For although according to the rest of their Antichristian hypocrisy they do in word and in show condemn all usury, permitting not so much as Christian burial to him that dieth an usurer; yet indeed they have allowed, yea as Bodin saith, Etrau. come. Calisti. 3. & Martini 5. de emptione & venditione cap. 1. & 2. brought in a contract of redeeming rents which as it is practised by their leave and allowance, is worse than the usury allowed any where else. But as in other things so in this point, where the Canon law swerveth 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 year of Queen Elizabeth, howsoever the most (looking to the practice of usurers and connivency of magistrates, and not to the act of Parliament itself) Anno 13. Eliza. cap. 8. do imagine that usury, 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 usury as being a sin, yea and a detestable sin, as the statute itself doth call it: wherein also it is acknowledged, that all usury is forbidded by the Law of God. Not permitted: for as all usury above ten in the hundred, is thereby to be punished with the forfeiture of the triple value of the principal: so all usury, whether it be after the rate of ten in the hundred, or under, though it were but of one in the hundred, is to be punished with the forfeiture of the usury or increase. From hence therefore the argument of the patrons of usury in England, may easily be returned upon themselves: So much usury 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 five, nor yet one in the hundred; therefore in England a man cannot with a good conscience take after ten, nor five, nor yet one in the hundred. But suppose that human laws did permit usury, as our statute doth in the case of orphans only, doth not the permission sufficiently argue the thing in itself to be evil? and if the thing be evil in itself, can the permission justify the practice of it before God? No, the law of man may clear thee from civil penalties in the outward court, and before the magistrate: but it cannot clear thee from the guilt of sin in the court of conscience, and from the penalties that are due to the same by the moral 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 usury, yet the Lord hath more than enough to condemn thee for the same. But you will say, May human laws permit such things as be evil? For answer, I will set down the true and learned sentence of reverend Beza in his Annotations upon Matthew, Chapter 19 verse 8. The moral law (saith he) because it respecteth the conscience, it simply commandeth good things and forbiddeth evil: But civil laws, if they be well ordained, they do indeed command nothing which God hath forbidden, and they forbid nothing that God hath commanded, but by the wickedness of men they are forced only to moderate many things which they cannot wholly abolish: and these are the things which are said to be permitted by laws. As for example, Christian charity forbiddeth to lend upon usury: notwithstanding many magistrates do see that in respect of traffic and dealings among men, they cannot simply forbid usury. Therefore (which is the only thing which remaineth for them to do) they stint usury. But may a man therefore with a good conscience lend upon usury? No surely: For the rule of our conscience is to be fetched not from the civil laws of men, but from the word of God. Nay the civil laws themselves do not allow, but rather condemn that which they do only tolerat, forced thereto by the wickedness of men. Thus also the Lord by Moses making civil laws, doth not command divorces (for so he should have been contrary to himself) but to such as could not be got to retain their wives, he commanded them to give their wives a bill of divorcement, that provision might be made for them against their husband's cruelty: and yet for all that, they which put away their wives ceased not to be adulterers before God. So say I again, The laws of men do not command nor allow usury: (For so should they be contrary to the laws of God) and yet to them who cannot be got to lend freely, they permit to lend upon usury, so as they do not exceed such a stint; that provision 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 oppressed. And yet for all this, as he was an adulterer that put away his wife unless it were for the crime of adultery, as our Saviour there proveth; Mat. 19 8. so is he guilty of theft before God, who practiseth usury though it be permitted by men. But as I said, our law doth not permit usury as men commonly imagine, but is as well contrived (considering the iniquity of the times) as could almost be wished. Only these two things I desire may be now considered of in parliament; First, whether it were not more behoveful for the common weal, if usury were stinted at six rather than at ten in the hundred; or rather that all usury being forbidden, men should be allowed to use in steed thereof, the contract of redemption, in that manner which before I approved, buying a rent after five, as in Germany; or (because of our greater use of money in traffic by reason of our more commodious navigation) after six in the hundred, or more, if more be thought more equal, with a covenant of redemption in the behalf of the borrower, or rather seller, if he desire it. For first it may seem unreasonable, that whereas of an hundred pounds worth of land (which is fruitful by nature) a man can hardly raise a rent of five or six pounds a year; an hundred pounds in money which hath in itself no fruitful use, should without his pains, cost, or hazard, yield him ten pounds a year. Secondly, it would in mine opinion be a notable means to diminish the number of usurers, and also to ease both the borrowers in particular of oppression, and the common wealth in general of that great burden of usury whereof I spoke before. And thirdly, it would be a means to prevent both the usual committing of this sin, and also the punishment which God hath threatened for the same. The second thing which I desire may be considered of, is, the permission of usury in the behalf of orphans. For if it be simply evil, it cannot be good in them, neither can the respect had of them make it good in others. And it is a principle in Divinity, Rom. 3. 8. Evil may not be done, that good may come thereof. Augustine giveth this charge (which afterwards was placed among the canons of the law) That men should not lend upon usury, De verb. domi. homil. 35. though they would give that which is gotten by usury as alms to the poor. Caus. 14. 9 5. And chrysostom, when some made this excuse, I lent indeed upon usury, In Matth. homil. 57 but that which I gained thereby I gave to the poor: he saith plainly, that God doth not accept such sacrifices: and addeth, that it were better not to give to the poor, than so to give. It is a good rule in the Canon law, if one cannot be relieved without another be hurt, it were better neither should be holpen, than either wronged. Charity as it rejoiceth in the truth, so also in justice: and therefore whatsoever is unjust and against the law of God, it cannot be charitable. Neither doth charity require, that I should sin to do another man good, or to cast away my soul by sin, though it were to save another man's life. For he that shall be saved, doth not put forth his money to usury: and he that doth, Psal. 15. shall he live saith the Lord? Ezek. 18. he shall not live, but he shall die the death. Wherefore usury being simply evil, 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 Orphans, if they may not be maintained with the increase of their stock, but be forced to live upon their stock, and so to spend it? Answer. You might better ask, what shall become of those Orphans who have no stock: for whom notwithstanding the Lord doth graciously provide, according to his merciful promises. I answer therefore that orphans and widows have a notable privilege of diverse gracious promises peculiarly made to them: Psal 68 5, & 14. 6, 7. Let them therefore, ●er. 49. 11. or their friends for them, depend upon the gracious providence and promises of God, in the use of lawful means: Let them either employ 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 deal by partnership: or if other means fail, let annuities be bought for their lives, or lands, or rends purchased for ever, or let some other honest course be tataken which wise men can easily devise, if they list, how orphans may be maintained, without impairing of their stock, Again, if any man to make good the former objection concerning the profitableness of usury to common weals, Molin. shall allege (as some have done) that the civil law alloweth thereof, and doth not only permit, but authorize usury according to the rates aforesaid. I answer, that by the law itself it evidently appeareth, that it doth not allow it as good, but permit it as evil, for the avoiding of greater inconveniences; and permit it with a threefold restraint. The first, in respect of the quantity: for the law stinteth the merchant's usury at eight, the gentlemen's and noblemen's usury at four, and the usury of other men at six in the hundred. The second restraint is in respect of the continuance: For the civil law provideth that when the usury which in the continuance of the loan hath been paid already, doth amount to as great a sum as the principal itself, that then it shall cease, and whatsoever is paid afterwards should be reckoned in the principal: As for example, ten in the hundred do match the principal in ten years, after which time no more use is to be paid: or if any be paid, it is to be abated in the principal. The third restraint is in respect of the compound usury, which is called usury of usury; for that is absolutely forbidden by the civil law. Which two latter restraints do also prove, that usury by the civil law is judged a thing evil in itself. For if usury of ten in the hundred be lawful for ten years together, why not for the eleventh and twelfth, etc. the principal being still forborn? and if the usury of the principal be lawful the first year, why is not that usury of the usury being lent to the same man the second year, as lawful as if it were lent to another man? But whatsoever other lawgivers have judged of usury, it is plain, that the Lord, who is the supreme, and in respect of the conscience, the only lawgiver, condemneth all usury by his law moral; neither by his judicial law permitted the same to be exercised by the subjects of that commonwealth which he ordained, among themselves. And therefore it cannot without contumely against the wisdom of God be affirmed, that a commonwealth cannot well stand without usury; especially considering that the holy ghost hath made the usual practice of usury countenanced by the state, a note of a corrupt state. For so the seventy interpreters, Psal. 55. 11. Psa. 55. 11, for the Hebrew Toc read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which as some think is derived thence, and the ancient writers do read the place thus, Usury and deceit depart not from her streets. Ezck. 22. 12. And the Prophet Ezechiel, chap. 22. 12, among other enormities, or as he calleth them abominations of the city jerusalem, he reckoneth this for one, Thou hast taken usury and increase. And chose, among the notes of a good governor this is mentioned, Psal. 72. 14, That he should free his subjects from usury, (for so again the ancient interpreters do read) and violence: a notable example whereof we have in Nehemias' that godly magistrate, chap. 5. And hereunto we may add the judgement of that notable Historiographer and wise Politician Cornelius Tacitus, Lib. 6. annal. who, as he judgeth usury to be a mischief to the commonwealth, so he noteth, that it was repressed in the ancient commonwealth of the Romans, when their manners were farthest from corruption. In Ezek. 18. And to conclude, Calvin himself is of this judgement, that an usurer ought not to be suffered in a well ordered commonwealth. And thus you have heard how usury offendeth against our neighbour, as being both unjust and uncharitable. Now let us briefly consider how the usurer sinneth against God, not only mediately by unjustice and uncharitableness, but also immediately by impiety and ungodliness. For first seeing the practice of usury cannot stand with the true fear of God, as may be gathered out of that opposition, Leuit. 25. 36. Leuit. 25. 36, Thou shalt take no usury of thy needy brother, nor increase, but thou shalt fear thy God: it is evident therefore, that they which take usury of them which borrow for need, do not walk in the fear of God, Nehem. 5. 9 as Nehemias' telleth the usurers of his time. Secondly, the usurer sinneth against God by disobedience and contempt: for he disobeyeth the commandments of God, straightly commanding free loan, and sharply forbidding usury, and contemneth the threatenings of God denounced against the same. Thirdly, by infidelity, in not believing the gracious promises of God made to those who lend freely: For as chrysostom hath well said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Usury is the offspring of infidelity. And therefore, whereas the Lord hath promised to such, that they shall be the children of the most high, Luke 6. 35. that they shall be blessed, and receive great reward at his hands; Deut. 15. & 25. 20. those that will not believe these promises, are to fear, that they are not the children of God, and that in stead of that blessing and reward promised, there remaineth to them the fearful curse of God, and condemnation. Fourthly, by diffidence, ending commonly in profaneness. For the Lord would have our faith concerning spiritual blessings in heavenly things, to be exercised and confirmed by our affiance reposed in his goodness for temporal 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 upon the goodness of God for these vile and transitory things; how can we persuade ourselves, that we truly believe in him concerning the forgiveness of our sins, and eternal life? The Lord therefore would have us, whether we want means, or whether we have them, as well in the use of means as in the want of them, to depend upon his providence, and to cast our care upon him. If he lay a cross upon us, or seem to deprive us of our goods, it is his good pleasure that we should fly unto him by prayer: if he vouchsafe to bless us, thanks are to be given unto him, as to the author of all good things. In a word, in all estates it behoveth a true Christian to walk with God, and to have daily recourse to him. But the usurers whole endeavour is to settle himself and his estate as it were out of the gun-shot of God's providence: he will not deal by husbandry or traffic, because of the hazards whereunto either of both is subject; that is to say, because of his diffidence in God, to whose providence he dare not trust his goods: and therefore he will make sure work for himself, that he shall not need to stand to God's courtesy. The practice of usury shall be as a tower of Babel unto him, that whether God do bless the traffic of men, or not, or whether it go well or ill with husbandry, he will be sure both of his principal and of his gain. All is one to him, whether the merchants gain or lose, sink or swim, whether there be famine or plenty, fair weather or foul, he feareth no floods. He looketh not up to heaven with the good husbandman or godly merchant, either to crave the blessing of God upon his labours, or to return thanks for the same: but is so wholly addicted to the earth and to his usurious cogitations, that he is seldom seen to look up: insomuch, that many times by his very look and gate an usurer may be discerned. In a word, his chief endeavour is, that in respect of worldly things he may have nothing to do with God: and so at length of a faithless man he becometh also profane, having forgotten God, as for this sin the Lord chargeth jerusalem, Ezek. 22. 12. Ezech. 22. 12: neither is God, Psal. 10. 4. I mean the true God, in all his thoughts. For his God Mammon doth wholly possess his heart: and therefore he sinneth also by idolatry. For seeing the root of usury is covetousness (which is the root of all evil) it cannot be denied, but that every usurer is covetous: And every covetous man is an idolater, Eph. 5. 5. and a servitor of Mammon, Mat. 6. 24, and therefore no true servant of the Lord. Now you must remember, that for covetous persons and idolaters, 1. Cor. 6. 9, 10. there is no inheritance in heaven. And therefore the usurer as he sinneth against God by manifold impiety, so also against himself by desperate folly. For as every notorious malefactor may truly be said to cast away himself, and is guilty of self-murder, as it is said of Korah and his complices, Num. 16. 38. Num. 16. 38: so the usurer likewise pulleth upon himself the fearful judgements of God, and is guilty of his own overthrow. For the Lord hath threatened not only the translation of their goods from them in this world, Prou. 28. 8. Prou. 28. 8, but also as touching the world to come, that they shall not dwell in the mountain of God's holiness (as may be gathered out of this Psalm) but that they shall die the death (meaning thereby the death of the soul:) and that you may know to whom the cause of the usurers damnation is to be imputed, Ezek. 18. 13. it is added, and his blood shall be upon him. And that is it which Leo saith, De jejune. 10. mensis serm. 6. Foenus pecuniae funus est animae, The gain of usury is the grave of the soul. Wherefore what extreme folly and desperate madness is this, for the usury, that is, as it were, the tenths of thine own money, to cast away thy soul, which thou oughtest not to hazard for the gain of the whole world. For as our Saviour saith, What will it profit a man though he should gain the whole world, if he lose his own soul? Mark. 8. 36. Mar. 8. 36. To these arguments I might add if it were needful, the testimonies of all wise and learned men who have lived until our age: for first, the Philosophers, though heathens, have written and spoken against it: the fathers of the church have with one consent condemned it even to the pit of hell: the Christian counsels have severely censured it: the schoolmen, though corrupt in many other things, yet herein they retain the doctrine of the primitive Church: the godly learned divines of this age, and namely of this our Church, do for the most part inveigh against it: those few among us that seem to defend ●surie, do in substance differ little from the rest, erring especially in this, that under the odious name of usury they defend and maintain a lawful contract of partnership, as I have showed before. And because the judgements of those learned men, who seem not to condemn all usury, are of such force with usurers, that they seem to build their practice upon their authority; I will also take this hold from them, and out of their writings manifestly demonstrate before their eyes, that the usury which is practised in the world, is not allowed of any godly divine. For first, though they think a man may now and then lend upon usury, such cautions observed as they prescribe, yet they hold it to be utterly unlawful for a man to be an usurer, or to make a trade of it. Now whereas they do not deny, but that a man may make a trade of gaining by any honest or lawful contract, this evidently showeth, that even out of their assertions it may be proved, that usury is not a lawful contract. Quisquis ex professo foeneratur (saith Calvin) 〈◊〉. in Eze. 18. ille omnino debet ab hominum consortio reijci. Whosoever is a professed usurer, he ought to be excluded out of all human society. And again, an usurer ought not to be suffered in the Church of God. Secondly, they absolutely condemn usury of usury, which in itself is no more unlawful than usury of the principal. Vsura usurarum judicio bonorum omnium etiam apud infideles damnata semper & infamis fuit. jun. in Leuit. The conditions whereby they circumscribe usury, are these and such like. As first, That it be not required of them, who being in want, do borrow for the supply of their necessity; but only of those who borrow money to make a gain thereof: And that their lending to such, do not hinder them from free lending to those which would borrow for need. 2. That they require not gain of him which borroweth for gain, unless he be a gainer. And therefore they define that usury which they allow, to be part of the borrowers gain, and but such a part as the borrower may live of the rest. 3. That he which dareth for gain, must not only require no gain, but also must be content to bear part of the borrowers loss, if without his own default he prove a loser. 4. That the end of this lending must be charity, whereby the lender is bound to seek the borrowers good rather than his own. 5. 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 gain as the party cannot raise by lawful means. 6. That this lending be agreeable to natural equity, which is to be judged of not by men's practice, but by the word of God. 7. That it be contained within those limits which the laws of every country concerning usury do appoint. These cautions men must observe, or else they may not build their practice upon the authority of godly learned men; who have by these and such like conditions so qualified usury, as that where they be observed, there is no usury, or at least no actual usury committed. And because the authority of that excellent instrument of God, I. Calvin, is much pretended for the defence of usury, I will therefore show you briefly, how little encouragement usurers can truly receive from him. Resp●n. de usur. He saith it is more than a rare thing, that the same man should be an usurer and an honest man. Nay, he saith, In Ezek. 18. That an usurer is ever a thief and a robber: and although he saith, it may happen sometimes, that a man may in some case take usury, and cannot precisely be condemned therefore, yet he setteth down this assertion: But we must always hold it to be a thing scarcely possible, that he which taketh usury, should not wrong his brother. And therefore it were to be wished, that the very name of usury were buried and utterly blotted out of the memory of men. Resp. de usur. And in another place, It were to be wished (saith he) that all usury, yea and the name of it were banished out of the world. Having thus by testimonies of scripture and by other arguments and testimonies proved usury to be unlawful, it now remaineth, that for the better satisfying of the reader, I should answer such arguments as are made in defence of usury. But that you may not think, that the patrons of usury do promiscuously defend all usury, therefore they circumscribe that usury which they allow with these conditions: first, That it be moderate; secondly, That it be not required of the poor and needy; thirdly, That it be not hurtful to the borrower. Where, by the way we are to observe, that no man of understanding goeth about to justify that usury which is commonly practised in the world: in which, being immoderate for the most part, though it be but after ten in the hundred, there is seldom or never any thing else looked after but the lender's security, without respect, whether the borrower be wealthy or needy, or whether he shall gain or lose thereby. But let us examine these three conditions severally: for as touching the first, whereas I have proved before, that every overplus or gain required for loan, is that usury which is condemned in the Scriptures, and that it is a thing in itself simply evil and unlawful, therefore I say with learned Chemnicius, The schoolmen say, Vsura est peccatum non solum in se, sed etiam secundum se, & ideo ex nulla circumstantia bene potest fieri. Sum. Angel. That when men make question of moderate usury, whether that be lawful, or not, they might as well make question, whether moderate adultery, or moderate lying, or moderate theft is lawful: for as adultery, as lying, as theft are things in themselves simply evil and unlawful, and therefore cannot well be done, so is usury, as I have proved. It is a good saying and a true of D. Wilson in his book of usury, That there is no mean in this vice, more than is in murder, theft, or whoredom: and as the stealing of one penny is theft, so is the least usury, though it be but of a penny. And as touching the second, whereas they allow moderate usury taken of the wealthy: I answer (as before) That if God in his word had made this difference of usury in respect of the poor and the rich, as he doth in respect of the Israelite and the Canaanite, To the poor thou shalt not lend upon usury, but to the rich thou mayest; their practice had been justifiable, who require usury of the rich: but the Lord in diverse places of the Scripture in general terms absolutely condemneth all usury, as I have showed. And therefore, if because in the prohibition of usury in one or two places there is mention made of the poor, we may infer, that therefore usury is lawful towards the rich; by the same reason the most notorious sins against the sixth and eighth commandments may be justified, if they be not committed against the poor and helpless, because in the prohibition of those sins, there is express mention made in diverse places, of the poor, the fatherless, the widow, the stranger, and such others as are helpless. And therefore when the holy Ghost saith, Prou. 22. 22, Rob not the poor because he is poor; the robber might by the same reason justify his robbing of the rich. And lastly whereas they allow usury, so it be not joined with the hurt of the borrower: I answer, that by the same reason they may justify the officious lie which is uttered to help and not to hurt the neighbour. But charity as it rejoiceth in the truth, so also in justice; and as a lie, so also usury is ever opposed to charity, if not as an hurtful thing to our neighbour, yet as an unjust thing in itself. And it is a rule in Divinity, Rom. 3. 8. That we may not do evil, that good may come thereof: and therefore usury though it were not hurtful, yet were it unlawful. But as it is unlawful in itself, so is it ever hurtful, if not to the borrower in particular (as most commonly it is, in the judgement of Calvin) yet (as I have before showed) to the common weal, which is worse. Besides in the contract of usury there is an absolute covenant for gain: and therefore no provision made for the borrowers indemnity, seeing by the very contract of usury, the same gain is to be required out of the borrowers loss as well as out of his gain. Whereas therefore they say, usury is to be allowed, when provision is made that the borrower shall not be hurt or damnified thereby: it is all one as if they had said, that usury is then to be allowed, when it is no usury. But let us consider their reasons, which are of three sorts, viz. proofs out of the Scripture, with other arguments and testimonies. Their proofs out of the Scriptures are these. First the example of joseph, Goe 47. which I have heretofore showed to have none affinity with usury. Secondly, out of Deut. 15. 1, 2, 3, 4, the author of the aforesaid English Treatise would prove, that in the seventh year of freedom the rich debtor was by the appointment of the Lord himself to pay his debt with the usury thereof, though the poor were exempted from payments of debts that year: for so it is said vers. 4. Save when there shall be no poor with thee: as if the Lord bade said (saith he) provided always that thy rich debtor shall have no such privilege, etc. And how is this proved? Forsooth because the word Masshah which (as he saith) signifieth usury, and the verb Nashah which signifieth to lend upon usury, are there used. But I answer, that Masshah in no place of Scripture signifieth usury, and in that place signifieth a debt which the creditor dareth with purpose to exact again: but there the Lord taketh order that it should not be exacted in the seventh year. And Nashah in this place as appeareth by the text itself, and by the consent of all writers, signifieth only to lend with purpose to exact again that which is lent. For otherwise the Lord should allow the lending upon usury to the poor, and the exacting of it also, so it were not in the seventh year. But that author absolutely condemneth all usury towards the poor: yea he affirmeth (though without reason) that the exacting of the principal alone from the poor is usury. But of the signification of these words I have sufficiently spoken before. As for the proviso which (as he saith) followeth, vers. 4, it appeareth by the reason following, that it is not an exception of the rich, Quicquid fit, ne patiamini vestra culpa quenquam esse inter vos mendicum. Calu. for the Lord shall bless thee, etc. for the words as junius readeth, and Calvin expoundeth them, are thus to be red, Only because thy brother ought not by thy means to become poor, or be impoverished, and therefore are a reason of that law of remission. For seeing in that year of Sabbath the ground was to rest, and men had not the means of raising profits whereby to pay their debts as in other years; therefore if the creditors should that year have exacted their debts, they would have brought many to beggary: for the prevention whereof, the Lord saith he instituted this law concerning the remission of debts in that year of freedom. And that the creditors should not allege for themselves, that they should be unable to forbear their money so long; the Lord addeth another reason, being a promise, That if they kept that & other his commandments he would bless them in the land, Verse 4, 5, 6. and so bless 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 usury, there is no show of reason in this allegation. Thirdly, no more is there in the next out of Pro. 22. 16, which notwithstanding the same author commendeth as a notable place to prove that the rich aught to give interest or increase. He that oppresseth the poor (saith Solomon) to increase himself, and giveth to the rich, shall surely come to poverty: whence he inferreth these consequences: First, that it is as great a fault to give or lend freely to the rich, as to oppress the poor by taking usury of them, because the same punishment, Viz. poverty, is awarded to both. And secondly from the contrary, that it is as lawful and good to lend to the rich with a just increase, as to give or lend freely to the poor: and that the like opposite blessing of plenteousness equally belongeth to both. As if Solomon had also said, he that giveth to the poor freely and cheerfully, and dareth to the rich to increase himself, shall undoubtedly attain to great riches. Thus you see how a partial and prejudicated mind, seeketh rather to draw the Scriptures to itself, than to conform itself to the Scriptures. This proverbial sentence is diversly expounded: the most of them, that I have seen, expound the latter clause as a punishment of the former. As if this were the sense and meaning of this proverb, That he which seeketh to enrich himself by oppressing the needy, shall contrary to his expectation, either by bribes given to magistrates that he may escape the punishments which by the laws belong unto him, or else by forfeiture of his goods into great men's hands, fall into poverty. Others observe here to be noted two practices of worldly men, which they read copulatively; that is, to take from the poor and to give to the rich, both of them in their intent and purpose referred to the enriching of themselves, but by the just providence of God so disposed, that in the event they tend to their impoverishment. As if Solomon had said, He that taketh from the poor to enrich himself, and giveth to the rich, that from them he may receive greater benefits (which commonly is the end of gifts given to great men) shall by the just judgement of God come to poverty: or as one understandeth this proverb, He that oppresseth the poor to enrich himself: also who giveth to the rich small things, that he may receive from him greater matters, and that he may do it, oppresseth the poor in the mean while, that he may have to give to the rich; he shall surely come to poverty. But suppose the holy Ghost did here match these two as equal sins, to take from the poor▪ and to give to the rich; yet the latter is not generally to be understood, either as a sin in itself, as though it were simply unlawful to give any thing to the rich, or as great a sin as to lend upon usury to the poor: but with limitation to such things as are given to the rich, being unjustly taken, or uncharitably withheld from the poor. Howsoever it is, the holy ghost doth not speak 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 sin as lending upon usury to the poor; or that lending upon usury to the rich is as good a thing in his kind, as lending freely to the poor. Which wicked and shameless assertions of this patron of usury, I wish, may be an admonition both to others that have taken upon them the defence of the same cause, that through the partiality of their affections they run not into the like extremities; and also to usurers, that they rely not much upon such patrons, nor hazard their salvation upon their credit: who are now grown to this pass, as to call virtue vice, and vice virtue. Would a man think it credible, that a Christian man having knowledge and learning joined with a profession of the truth, should ever conceive, and much less commit to writing, That to lend freely to the rich is as great a fault as to lend upon usury to the poor; and to lend upon usury to the rich as lawful and good a thing, as to lend freely to the poor? O tempora! ●o moors! in which it is a sin not to be an usurer, and a virtue not to be liberal, friendly, courteous, or civil. In which, religion is made to countenance usury for a virtue, and to condemn liberality and humanity for a vice. Fourthly, they allege, jer. 15. 10. I neither lent upon usury, neither have they lent me upon usury. Whence they gather, that lending upon usury is of the same nature with borrowing upon usury, and both of them are there mentioned as indifferent things. I answer that the Prophet speaketh not of lending upon usury, or borrowing upon usury, though some translations so read; but of lending upon security, or with purpose to exact that which is lent. And this signification better fitteth the purpose of the Prophet, which is to show the contentious disposition of the people, who contended with him when he had given them not only no cause (as he had done if he had been an usurer) but none occasion of cursed contention: for he had forborn all worldly (though otherwise lawful) contracts, from whence many times contentions arise among men: as if he had said, I did neither meddle nor make with them in worldly affairs, neither bought nor sold, neither borrowed nor lent, and yet they contend. Or if the Prophet had spoken of usury in this place, it would serve rather for the condemnation of borrowing upon usury, which in many cases is unlawful, than for justification of lending upon usury, which in no case is lawful; 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 us 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 sins do never once make mention of usury, which is an argument that it is lawful, especially seeing in the Roman empire under which they lived, it was commonly exercised even unto twelve in the hundred, as also among the jews, to whom james, Peter, and john did write. I answer, first, although it be not forbidden by name in the new Testament, yet that proveth it not to be lawful. An argument drawn 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 moral law of God, which is common and perpetual. And far be it from us to think that Christ in his Gospel alloweth any sin which is forbidden in the moral law, as I have proved usury to be. Again, there are many other sins forbidden in the moral law, which are not once mètioned in the new Testament. For to seek no further, biting and griping usury is condemned in the moral law, and is a thing in the confession of all, simply and utterly unlawful; and yet thereof is no mention made in all the new Testament: and therefore if this argument be good, no usury at all, be it never so immoderate or excessive, is unlawful. Secondly I answer, that usury is forbidden and condemned in the new Testament, not indeed expressly and by name, neither is that needful, for many things are contained in the Scriptures, which are not expressly mentioned in the Scriptures. There be, I doubt not, some sins condemned in the moral law, which neither in the law, nor gospel, 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 usury is condemned both in the old Testament and the new: In the old, expressly and by name; In the new, by necessary consequence, as sometimes under the contrary affirmative: for where free lending is commanded, as Mat. 5. 42, not free lending (that is, usury) is condemned; sometimes under the general, as Eph. 4. 28. 1. Thes. 4. 6, Let him that stole steal no more, Let no man oppress or defraud his brother, 1. Corinth. 6. 10. neither thieves nor covetous persons shall inherit the kingdom of God. Sometimes abstinence from usury is commanded under the arguments of the greater and less, as Luke 6. 35. Lend looking for nothing thence. For if I must lend without respect of mine own profit, or without expectation of any benefit or gain thereby, as the most expound that place; then much more must I lend without a covenant, especially without an absolute covenant for gain. And if I must lend without hope or expectation of recovering my principal, as others understand that place, then much more must I lend without expectation of a gain and overplus above my principal: and if without expectation of gain, much more without a covenant for gain. Hence Jerome saith, In evangelio, Hieronym. in Ezech. 18. virtutis augmentum est, Ambros. de Tobic. cap. 15. & Ambrose, evangelium dicit quod est plenius. Sometimes again by an argument drawn from the less. Even sinners, saith our Saviour, Luk. 6. 34. are willing and ready to lend one to another without usury, how much more doth it become you that are Christians to lend one to another without usury? Do sinners, who are but natural and civil men, in common courtesy and humanity lend one to another, to receive their own without increase, and shall it not be a shame to such as profess themselves members of Christ, to be behind sinners? And whereas they affirm that usury was in the time of Christ and his Apostles commonly practised among the Romans and the jews, I greatly doubt of the truth of that assertion, in respect of the Romans, seeing Tiberius in the latter part of his reign had used effectual means for the abolishing of usury, Lib. 1. cap. 7. as Alexander ab Alexandro reporteth: but much more in respect of the jews, among whom the practice of usury was forbidden by the law of God, and to whom in the sixth of Luke our Saviour giveth this testimony, Luke 6. 34. That the very sinners among them would lend one to another to receive as much as they lent. jam. 5. 3. james also in his Epistle findeth fault with the rich men of that time, that they suffered their gold and silver to rust, which they would not have done if they had been addicted to usury: and therefore the less practice of usury in those times, may be some reason why it is not expressly mentioned in the writings of the Apostles. And hereunto I might add the testimony of some Historiographers, Vincent. Magdeburg ex P. Cantore. who affirm that usury in the primitive 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 Saviour Christ beso far from condemning usury, that he approveth it: for when as he condemneth that slothful servant because he had not occupied his talon, he saith, that he should have put forth his money to the bankers, that at his coming he might receive his own with usury, Mat. 25. 27. Mat. 25. 27. Where (say they) our Saviour speaketh of usury as of a lawful gain: and withal signifieth, that it is better for a man, who hath no other lawful trade to gain by, to put forth his money to usury, than to have it idle by him. And how is it proved that Christ speaketh of usury as of a lawful gain, seeing this is not Christ's own speech, but by him assigned to a worldly master? Forsooth, because by this Lord or master, Christ himself 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 have had his money put forth to usury, though he speak of receiving it again with usury. For when any thing is restored to a man with increase, that increase by a metaphorical speech is called usury. As for example: the earth is said by the Orator never to repay that which it received, without usury, and therefore that is called natural usury. Cic. de senect. The Lord is said to repay him that is merciful to the poor, as it were with usury. Likewise when men shall have employed the gifts of God to the glory of God and good of his Church, the Lord when he shall call his servants to an account, will acknowledge that he hath received his own with usury: and this (as also the former) is called spiritual usury, whereof the holy Ghost speaketh in this place. Again, when the debtor having gained by the employment of the money borrowed, doth restore the principal, with the increase of a free gift or gratuity, the creditor may be said to receive his own with usury: and that is called liberal usury. Likewise if a man should deal by way of partnership with a merchant or exchanger, which in this place is called a Trapezite, to receive part of their gain when they do gain; he may be said when by partnership he proveth a gainer, to receive his own with usury. But suppose this speech were so to be understood, as that this Master would have had his servant to have put forth his money to usury: yet this proveth not, that Christ doth therefore approve usury. First, because the master speaketh of himself according to that opinion which his servant had conceived of him; Thou knowest me to be an hard man, Luke 19 22. who (as usurers usually do) take up which I laid not down, and reap where I sowed not, and gather where I strewed not, why then didst thou not accommodate thyself to my disposition, and do thy best endeavour that I might receive mine own with vantage? Or if thou wert so idle as that thou wouldst not according to my commandment, Luke 19 13. Luke 19 13. take the pains, or so diffident and distrustful, as that thou wouldst nor bear the hazard of negotiation; yet at the lest thou mightest have committed it to the bankers. From whence you may gather by the way, that the course of usury fitteth them best, who are both idle and distrustful. But this speech of this master, who representeth our Saviour Christ, doth no more prove, that he alloweth usury, than that he acknowledgeth himself to be an hard and austere master, who taketh up where he laid not down, etc. And suppose again, that our Saviour Christ had compared himself to a master who was an hard man indeed, and would require his servants to put forth his money to usury; yet this would not be a sufficient warrant either for the hardness or austerity of masters, or yet for the usury practised by the servants. For even as here he compareth the bestowing of his gifts upon his servants, (that they employing them and using them to his glory and good of their brethren, and increasing them in the use, he might seem to receive his own with vantage) to a strait and austere master's delivery of talents to his servants, that they might occupy or traffic therewith, to the end that he might make us all careful to use and employ the good gifts of God according to our several places and callings, remembering that we shall be called to a strait account for the same: so elsewhere he compareth his coming to the sudden coming of a thief, Mat. 24. 43. to the end that he might make us vigilant and watchful: Apoc. 16. 15. and yet me thinks this should be but small warrant for thieves suddenly to break into men's houses. Yea but (say they) though theft itself be unlawful, yet the wisdom of thieves in choosing a fit time, in respect whereof the coming of Christ is compared to their coming, is not unlawful. To omit, that the coming of Christ is compared to the coming of thieves only in respect of suddenness: it cannot truly be said, that the wisdom of thieves in choosing their best opportunity, is lawful: for all such wisdom james calleth earthly, jam. 3. 15. carnal, and devilish. Yea, but you will say, although the unjust stewards dealing with his master were unjust and unfaithful, Luke 16. 8, yet our saviour Christ commendeth his wisdom. I answer, even as in that place our Saviour Christ, though the dealing of that steward were unjust, yet commendeth his wisdom; not that he simply allowed thereof, for it was (as james saith of all such wisdom) earthly and devilish, but commendeth it to his disciples, to be imitated in spiritual things, that we likewise should make us friends with the riches of iniquity, that when we must give up our stewardship, we may be received into everlasting habitations: So in this place he speaketh not of usury as of a lawful gain, but commendeth the wisdom and care of the children of this world (who are wiser in their generation than the children of light) to be imitated of the faithful in spiritual things. For as worldly men having received talents from their master to occupy for his best advantage, use not to keep his money idle by them, but do their best endeavour to increase the stock committed to them, by traffic or negotiation; or if they be idle or distrustful, will commit it to the bankers, that their master may receive his own with usury: so those who have received spiritual gifts and graces from God to be employed to his glory, ought not to bury or to hide them, but aught to employ them as it were by traffic and mutual communication of them for the common good of the church; that by the employment of them, the Church being profited, and the gifts themselves increased, the Lord may receive his own with vantage. For such is the bounty of the Lord, that he accounteth the good of the church and the increase of his graces in his servants, to be his own gain. Thus have I showed, that although the similitude be pressed for the proof of other matters than for which it is brought, yet nothing can be concluded thence for the justifying of usury. But now I answer further, That a similitude ought not to be pressed for the proof of any matter besides the purpose for which it is bought: otherwise, from parables and similitudes a man might infer very many absurd consequences. It is therefore a principle among schoole-divines, that Theologia symbolica non est argumentatius: that is, That arguments drawn from symbolical and parabolical speeches, prove nothing in divinity. And Basil speaking of this very parable, giveth this rule, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parables do not in their specialty, Ascet. quest. 254 or severally by themselves yield full rules or documents, but they lead a man's mind to the argument or cause which is in hand. The scope therefore and purpose of this parable, is to teach us, that for as much as we are all to give a strait account unto God of those gifts and talents which we have received from him, it behoveth us therefore diligently and carefully to use and employ them, that by the employment of them our brethren being profited, and the graces themselves being increased in us, God may have the glory, and we everlasting comfort. This doctrine our Saviour Christ illustrateth by a parable or feigned example of a master, who having at his departure into a strange country given talents to his servants in diverse degrees to be occupied, at his return calleth them to an account, how they have employed his talents, and accordingly rewardeth the diligent & faithful, and punisheth the idle and unfaithful servant, taking from him his excuses, and condemning him out of his own 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 heaven gave, and also since by his spirit giveth gifts and graces to men, to some more, to some less, that we may employ them to his glory, and to the good of our brethren; and at his return in the day of judgement, he shall call us all to an account, how we have employed our talents; and so many as he findeth to have been diligent and faithful servants, he will reward with everlasting joy and happiness; but such as have buried the gifts of God by idleness and unfaithfulness, he will punish, taking from them their frivolous excuses, and even condemn them out of their own mouth. When as therefore they say, that our Saviour Christ in this parable signifieth, That it were better for a man to put forth his money to usury, than to keep it idle by him: I answer, That this is altogether besides the purpose and intendment of our Saviour Christ in this place: His drift is to show, that as worldly masters require their servants to increase their worldly wealth by one means or other, and will not admit their excuses which they pretend to their idleness and unfaithfulness: so the Lord requireth of all his servants, that they should use all diligence to employ his spiritual gifts to his glory: neither will he accept the frivolous pretences of such as are idle and unfaithful. And to this purpose only, as I take it, is this speech concerning the putting forth of the money to the bankers, used; not that the like is to be done or can be done in spiritual things. 3. Again, they allege the authority of john Baptist, Luke 3. 12, 13. for when as the Publicans, who fermed the customs, tolls, and tributes in every province, and used to put forth money which they gathered, unto usury, demanded of him, what they should do; john Baptist answered, Exact nothing above that which is appointed you. Which the author of the aforesaid English Treatise understandeth thus, That they should not in taking usury exceed the centefima, that is, twelve in the hundred: as if john had approved usury, so it exceeded not that rate. I answer, That the Publicans who came to john, were not Romans, of the worshipful order of knights, or other Gentiles, but certain of the jews, who being called soc●● publicanorum, the Publicans associates, as Beza rightly judgeth, were hired by the Roman Publicans to help and assist them, in gathering the customs, tolls, tributes, and revenues which were due in jury, being a province to the city of Rome: for which cause, though they practised not usury, these Publicans being jews, were hated and detested of the other jews, and esteemed as most notorious sinners, insomuch, that they might not enter into their assemblies, both because they associated themselves unto Gentiles, and also assisted them in a business 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 coming to john Baptist to be baptised, propound this question to him, Whether it were lawful for them to exact the tributes in behalf of the Romans; or if it be, how they were to demean themselves, and to that purpose ask him, What shall we do? Unto which question john answereth thus, Require or exact no more than is appointed for you. Which answer most plainly concerneth their duty in exacting of tributes, tolls and customs, that they should extort no more than was due, as the Publicans by forged cavillations many times did. Luke 19 8. Unto these testimonies the same author addeth two more, Mar. 4. 25, To him that hath, it shall be given: and Act. 20. 35, It is a more blessed thing to give than to receive: but I will not trouble the reader with them. And these are their allegations out of the Scripture. Now I desire every Christian in the fear of God and without partiality to compare these allegations which have been made for usury, with those testimonies of Scripture which before I produced against it: & namely with that one, Ezek. 18. 13, He that dareth upon usury, or taketh increase, shall he live saith the Lord? he shall not live, but he shall die the death, and his blood shall be upon him. And let him uprightly consider to which part he ought rather to incline: For this may not be denied, but that if usury 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 lawful. But whereupon shall this found persuasion be grounded? On a few farfetched allegations drawn into the defence of usury perforce, contradicted with such manifest testimonies of scripture, and confuted by most evident arguments? But it may be, though their allegations out of scripture be weak, yet their reasons are strong. Though they were never so strong, yet ought we rather to deny our own reason, than not to yield simple and absolute obedience to the word of God. But let us examine their strength. And first, that usury so qualified as I said before, is not unlawful, they prove first by the name thereof. For say they, Although the name usury 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 understood the Hebrew, Greek, and Latin: the first and ordinary name of usury in Hebrew is Neshek, in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latin foenus. Neshek signifieth biting, and is derived from the same verb which oftentimes in the scripture is ascribed to the biting of serpents. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived either of the Hebrew Toc, which signifieth deceit and by the Grecians is translated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal. 55. 13 & 72. 14. as also Isb Tecachim, Prou. 29. 13. The man of deceit, is commonly understood to be the usurer, and so by diverse is translated. Or else of the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify (as the Philosopher rightly noted) that usury is a monstrous and unnatural contract, whereby money, and other things which naturally do not fructify nor have no fruitful use, but are spent in the use, are made against nature to fructify and to bring forth gain. For which cause Ch●ysosiome calleth usury a pestiferous womb. In Math. homil. 57 Others give this reason of the Greek name, that usury is called Tokos, because it breedeth grief to the borrower, or as Ambrose saith, De Tob. cap. 12. because it worketh in the borrowers soul griefs answerable to the pains of childbirth. In Latin it is called foenus, either quasi foetus, as Nonius Marcellus and others have taught, by the same reason that it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek, because it is as it were the monstrous and unnatural brood of that which is borrowed: or else it is named, foenus, quasi funus (for in many Latin words u is changed into oe diphthong: as in Pomoerium for Pomurium, and Moenia a muniendo) because it is the grave of the borrowers state, and of the lender's soul. Wherefore Ambrose saith, Se●●. 6. de jeiunio 10. mensis. Nihil interest inter foenus & funus. And Leo saith, Foenus pecuniae, sunus animae. The other words, viz. Tarbith and Marbith in Hebrew, signifying increase, and usura in Latin, were as Calvin faith devised by usurers themselves, when as the odious names of Neshek and foenus did seem to make their practice odious. And therefore disclaiming Neshek and foenus, they professed themselves to take Tarbith and usura; even as usurers among us and the French refusing the name usury, as grown odious, have devised the names of interest, use, and usance. But for as much as the usurers among the jews, under the name Tarbith exercised Neshek, among the Romans under the name usura practised foenus, even as the usurers among the French, as Calvin saith, and also among us, under the names of interest, use, & usance, practise plain usury; therefore the words Tarbith and Marbith are every where taken in the ill sense, and are forbidden as well as foenus: and usura among the latter Latin writers grown as odious as foenus. Quid foenus & Calendarium & usura, Lib. 7. de benif. saith Seneca, nisi humanae cupiditatis extra naturam quaesita nomina? What is foenus and the Calendar (for so the usurers debt-book was called) and usury, but names of men's covetousness sought out besides nature? And therefore it is a wonder, that any learned man should affirm, that the name of usury in the learned tongues is of a middle and indifferent nature. Wherefore from these premises this first argument may be retorted upon them which made it. For if as the names of things be, such commonly be the things, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Aristotle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, names do follow or imitate the things: and Plato calleth names the similitudes and resemblances of things; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Craty. then, odious and detestable names, are arguments of odious and detestable things: but the names of usury are odious, as hath been showed, for which cause the usurers themselves do avoid them, and are ashamed of them, and therefore such a thing is usury itself. 2. Objection. No usury is forbidden by the law of God and by the law of nature, but that which is hurtful, and joined with the hurt or loss of the neighbour. But some usury is not hurtful but rather helpful to the neighbour. Therefore some usury is not forbidden. First, the proposition is untrue, and of dangerous consequence: for the law of God forbiddeth all usury in general, as a thing in it own nature and in his whole kind simply unlawful, without any such restraint or limitation, even as it condemneth adultery, lying, theft, or any other notorious sin. And therefore, if it were lawful thus to argue in favour of usury, mincing the commandment of God in an intolerable presumption, and restraining and limiting the same out of our own brain: why may it not be lawful so to argue in defence of other sins; as indeed some have done in defence of lying, which as you heard before is generally forbidden as a thing simply evil, and yet some have taken upon them the defence of such lies as are not hurtful but helpful to the neighbour. And why might not the pickthank as well have justified his murdering of Saul, if he had according to his own report slain him in charity, and at his own entreaty to end his pain, being past recovery, and to prevent the scorn of the Philistimes, which he feared more than death? But they prove their proposition thus. Usury is not forbidden, but as it is against charity, for charity is the sum of the law, and he which observeth the rules of charity, keepeth the law. But that which is not hurtful to the neighbour, is not against charity, therefore that usury which is not hurtful to the neighbour, is not forbidden. Answ. Charity, which is the sum of the law, hath reference towards God; towards our neighbour, not only in private, but also in public; and towards a man's self. And in this sense I acknowledge the proposition of this syllogism to be true, viz. that usury is not forbidden, but as it is repugnant to charity. But hereby the assumption of this syllogism is proved to be false, for there be many things which are not perhaps hurtful to our neighbour in particular, with whom we deal, which are notwithstanding repugnant to charity. The officious lie helpeth the particular neighbour, in whose favour it is told, yet because it is repugnant to verity, it is repugnant to charity. God who is truth hath forbidden all untruth, and he will destroy every one that speaketh lies: The lying mouth destroyeth the soul: therefore no lying can stand with that charity and obedience which we owe to God, nor with that love which we owe to our own souls. So in like sort suppose that the borrower sometimes is not hurt by usury, but rather holpen; yet notwithstanding all usury is against charity, for the practice 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 do the contrary: nor with our charity and duty to our country, unto which usury is in many respects noisome, as hath been showed: nor with that love which we owe to our own souls; for whosoever putteth forth to usury, or taketh increase, he shall not live, but die the death. And moreover, you may remember what I have before proved, that usury is ever repugnant to charity, if not as a hurtful thing to our neighbour, yet as an unjust thing in itself. Yea but say they again, to prove the former proposition, That usury which is joined with the hurt of the neighbour, is condemned, therefore that which is not joined with the hurt of the neighbour is not condemned. Answer. I deny the consequence: for there are other respects which make usury unlawful, besides the hurt of the neighbour, as even now I showed. By the same reason the patrons of officious lies might argue thus: God forbiddeth us 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 usury, as I have already proved. And thus I have showed against the proposition, that all usury is unlawful, though all were not hurtful. Now I add against the assumption of the first syllogism, That all usury is hurtful: hurtful I say, either to the borrower, as commonly it is, or else to the commonwealth, as before hath been proved. Objection. 3. Usury is not uncharitable neither in respect of the borrower, nor yet in regard of the commonweal: the former they prove thus. There is no property of charity which may not well stand with usury. No not that, charity seeketh not her own: for I am not otherwise bound to love my neighbour than myself. Nay rather the debtor should offend against charity in too much seeking his own, if he would have another man's money freely, by which he is sure in all likelihood to gain. Answer. In traffic and negotiation it is lawful for a man as well to respect his own gain, as another man's good. But in lending, which is an act of charity, and a contract ordained for the good of the borrower, to seek gain, it is against charity, which seeketh not her own. We ought to lend by the commandment of Christ, not respecting our profit or gain, but the good of the borrower. But the usurers charity is, by his lend to seek ease out of the borrowers labour, security out of his hazard, and gain as well out of his loss as out of his gain. Again, out of the uncertain negotiation of the borrower to covenant for certain gain, it is not only uncharitable but also unjust and unequal. But in the contract of actual usury there is an absolute covenant for certain gain, as I have proved before, which the borrower whether he shall gain or lose is absolutely bound to pay together with the principal. And this absolute covenant for certain gain, is not an abuse happening besides the nature of the contract, but of the very nature and essence of actual usury. But the borrower (you say) is in a manner sure to gain. Why then (say I) will you not adventure with him? for if the lender will be content to hazard his principal, so as he will not only look for no gain but when the borrower gaineth, but also will be content to bear part with him in his loss, he shall not deal by usury, but by partnership. And whereas they say that the borrower should offend against charity in seeking too much his own, if he would desire to borrow freely, etc. I answer by distinction, Men borrow either to supply their need, or to procure gain: Of the former there is no question, but that they may with good conscience desire in their necessity to borrow freely: only men must beware, how they fall into this necessity. 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 sin against charity, if he will not out of his uncertain traffic promise certain gain to the lender, who will bear no hazard with him: Indeed if the lender will be content to bear part of the loss, the borrower ought to yield him part of the gain. At the time of payment he is bound to be thankful to the creditor if he have gained, and willingly to afford him some part of that gain wherewith it hath pleased God by the creditor's means to bless him, especially if the creditor could not well forbear his money. As touching the latter point, that usury offends not against public charity, they endeavour to prove by these two reasons. Because it is both profitable and necessary to common weals. It is profitable: For if the creditor have no skill in any trade or traffic, and the borrower having skill wanteth a stock, not only both they shall be gainers, but the commonwealth also shall receive good by the employment of the one man's stock, and of the others skill, whereas chose the common wealth should sustain loss, if neither the creditors money be occupied, nor the borrowers skill employed. I answer, there are other lawful means whereby men's money may better be employed for the good of the common weal, than by usury: For when the borrowers do gain by that which they have taken up on usury, the common wealth commonly payeth the usury, as hath been showed. But why wilt not thou employ thy money thyself in some honest contract? Is it because thou wilt take no pains, nor bear any adventure, but wilt be sure to provide for great and certain gain with ease? Then art thou an unprofitable member in the commonwealth, living of the sweat of other men's brows, etc. Or hast thou any lawful reason either because of thy calling, age, or condition, that thou canst not indeed employ thy money thyself? then mayest thou buy either lands or rents after that manner which before hath been showed, or else thou mayest deal by partnership. But you must remember, there is no partnership without partaking in the loss as well as in the gain. That usury is necessary they prove, Because as the world now goeth, and as men's manners now are, no common weal can stand without it. Answer. If that be true, than usury is proved to be a necessary evil: and this necessity argueth not the lawfulness of usury, but the wretched estate of the world, which as john saith, lieth in evil. 1. john. 5. 19 For to say absolutely that commonweals cannot stand without usury, were derogatory to the wisdom of God, who would not suffer usury in that commonweal which he ordained, as hath before been showed. But whence ariseth this necessity? the necessity of borrowing & so of lending ariseth from men's wants, and hardly can human societies stand without that contract: but the necessity of usury ariseth of men's covetousness and hardness of their hearts. For although there may be a necessity of borrowing upon usury, when men that must needs borrow cannot borrow freely, yet there is no other necessity why men should lend upon usury, but that which their own covetousness (when they have once said they will be rich) hath imposed upon them: 1. Tim. 6. 9 for unless thy neighbour have need to borrow, there is no necessity of lending at all imposed upon thee. But if thy neighbour have great need to borrow, and thou be well able to forbear, the Lord hath laid a necessity of duty upon thee to lend freely, which without sin thou canst not avoid. Or if there be a necessity that thou shouldest employ thy stock to gain, there be other lawful contracts to that purpose, so that thou shalt not need (unless it be for idleness and distrust) to deal by usury. Now if a pretended necessity, arising from the hardness of men's hearts, and settled resolution to go on in the practice of usury, contrary to the commandment of God, be of sufficient force to justify usury; then by the same argument, may any other sin be justified. Object. 4. It belongeth to magistrates to determine of civil contracts, and therefore usury is so far forth lawful, as they by their laws 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 inferior cannot dispense with the law of the superior. If therefore the Law of God condemn all usury, no law of man can make any usury lawful. Again, we are to distinguish betwixt allowing and permitting: no good laws allow usury as good, though some permit it as a thing evil, for avoiding of greater evils. Magistrates are fain sometimes to permit and tollerat that which they are not able altogether to amend. Moses for the hardness of men's hearts permitted the husbands to put away their wives, so that they did give them a bill of divorcement, wherein their wives innocency should be cleared; not that he allowed thereof, but that he would provide for the wives safety, delivering them from the fury or tyranny of their husbands. But notwithstanding this permission, whosoever put away his wife having not broken the bond of wedlock by committing adultery, by the sentence of our Saviour Christ, himself committed adultery. Mat. 19 So the magistrates, by reason of the covetousness and hardness of men's hearts are forced to tollerat usury, so it be kept within such bonds as they prescribe, not that they allow thereof, but that they might provide for the good of those who have need to borrow, both that they might borrow, and also that borrowing they should not be too much oppressed. But notwithstanding this legal toleration, he that dareth for gain is an usurer & a thief before God. And therefore as the judicial permission of Moses in the case of divorcements, so the civil permission of magistrates in the case of usury, doth not serve to clear a man from the guilt of sin before God, but only to exempt the party from civil punishment. And yet it cannot be truly said that our laws do so much as permit any usury, excepting in the case of orphans. Wherefore this argument may also be retorted upon our patrons of usury: for seeing as they say, magistrates have authority by their laws to determine of civil contracts; and seeing our laws determine of all usury as of a sin, allowing none at all as good, but punishing it as evil, and not so much as permitting any, except in the case of orphans; hereof it is to be inferred, that no usury among us can be practised with a good conscience. Object. 5. If letting be lawful, than usury also is lawful, for usury is letting of money; but letting is lawful, therefore usury. Answer. To the prosyllogisme or proof of the proposition: I have before sufficiently showed that usury cannot be committed but in things which are lent to be spent; and therefore as they are the subject of usury, they are not lettable. And as for the proposition itself, you have heard, that although letting in itself be a lawful contract, yet usury in itself is simply and utterly unlawful. But why may not money be let as well as other things? Because none of those respects are incident unto money, for which hire is lawfully required. For first, things which may be let have a fruitful use in themselves, which a man may let and alienat for a time, reserving the property to himself; but money and those other things which are the subject of usury, which consisting in quantity are spent in the use, have no fruitful use, which either may be severed from the property, or valued apart, as though it might be let or alienated, the property reserved. Secondly, the party which hireth things that be let, after he hath according to the contract of hiring enjoyed the use thereof, he restoreth the self same particular which he took to hire, being for the most part impaired in the use. The party 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 use, but the full value of the principal, with better rather than worse. Thirdly, he that letteth any thing to hire, as he retaineth the property, so he beareth the hazard thereof: but it is concontrarie in usury: for the money being once lent, the property 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: whereas the usurer is at no cost at all. There being these four considerations, why letting is lawful, and usury unlawful, the patrons of usury take exception against the first, neglecting the rest. For (say some of the most learned of them,) It is but an ignorant objection which is made out of Aristotle, that usury is a gain contrary 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 money and of other things which are spent in the use. Let the Reader therefore judge whether chrysostom and Ambrose which make this objection out of Aristotle, or he which useth this reason, were more ignorant: for it were as monstrous to require gain for the fruitful use of meat being spent in the use, besides the price of the meat itself, as to require a gain for the fruitful use of money which is spent in the use, besides the full restitution of the principal. Yea but money, though it be not fruitful in is self, yet by negotiation it bringeth forth greater increase them other things which are let. Answer. The gain which is raised out of any thing which hath not a fruitful use in itself but is spent in the use, is not the fruit of that thing, but of his skill and industry which doth employ it. No more have other things (say they) no not the earth itself, without the labour and industry of him that useth the same. Answer. We must distinguish betwixt fructum and questum, fruitful use, and gain. The fruit or fruitful use ariseth from the nature of the thing itself, and as the Lawyers speak, Ex ipso cui●sque rei corpore, and such is the fruit or fruitful use of things that be let, as of cattle, their young ones, their milk, their wool, their labour in drawing, and carriage of the earth, both that which groweth within it, as metals and minerals, etc. and also that which groweth upon it, as herbs and trees and their fruits. Likewise of artificial things, as of houses, the commodity of dwelling, of ships, the commodity of sailing, etc. Questu●, or gain, is that which ariseth not out of the nature of the thing itself, but is gotten by negotiation or making of contracts, as buying and selling, etc. And thus those which have skill and will be at the pains and charge, may raise a gain not only out of those things which have a fruitful use of themselves, as those which buy such commodities to sell them again usually do, as horse-coursers, drovers, and other trades men; but also out of such things as are spent in the use, which as the Lawyers speak, Non corpore sed quantitate constant, as victuallers, money changers, salters, vintners, and such as buy these kinds of commodities to sell them again, usually do. Now if things which have a fruitful use in themselves cannot be let in respect of any gain which may be raised out of the buying and selling of them; much less may those things which in themselves are not lettable, because they have no fruitful use, neither are to return in the same particular, be let in respect of any gain which may perhaps be raised by the employment of them in negotiation. If you say that although things cannot be let to this use, because they are not to return in the same particular, yet they may be sold to this use, and in respect thereof may be sold the dearer: I answer, that all commodities are, and indeed aught to be sold cheaper to such as buy to fallen them again, than to others who buy for their own use; otherwise they which deal by retailing, which is a necessary trade, should either themselves be continual losers, or be forced to enhance the prices of commodities, to the prejudice of the commonwealth. Only the usurers who ought to lend freely to those which are in need, do think they may put forth their money and commodities at an higher rate, to those which mean to employ them unto gain; whereby such persons become either banquerups, if their gain be not great, or oppressors of the common weal, if it be. But suppose that money hath a fruitful use in respect of the gain which is raised by the employment of it, yet to whom ought the profit arising out of the use thereof appertain? surely to him who having the property of the money, doth also bear the hazard, sustaineth the charge, taketh the pains, useth his skill in the employment of it, that is to say, to the borrower: to whom the loss also if there be any, wholly appertaineth. If you say that by the same reason the Landlord ought not to receive any rent for the ground which he letteth: I answer, first, that the land hath a fruitful use in itself, answerable to the rent, both without man's help, as in meadows, pastures, woods, and mines, etc. and also with, as in arable grounds, wherein the rent is proportionated according to the fruitfulness thereof. Secondly, that the property of the ground belongeth to the Landlord, and therefore the profit belongeth partly to him in respect of the fruitful use of that which is his, partly to the tenant for his labour and charges. Colonus mercedem, si qua calam it●●s a ciderit, non debet. l. ex conducto. §. 1. & 7. Dig. lib. 19 tit. 2. 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 lose his rent, as the tenant his labour and charges. Again, they allege 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 property of continuance which it hath, being not subject to be consumed, as other things, and namely as cattle are: The other, because by mon●y a man may buy any thing which is usually let. The former reason is to little purpose: for money though it continueth in itself and is not perished, yet it continueth not to him that useth it: for to him that useth it, it is spent; to him that useth it not, it is unprofitable: whereas other things remain in the use, and continue profitable to them which use them. The latter I have answered before: for although hire may not be taken for money, yet I do not deny but that hire may be taken for things which are bought with money, if they be not such as are spent in the use: for besides other respects before mentioned, he 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 usury. These with some others which before I refuted when I propounded mine own arguments, are the chief objections which are made in defence of usury. The rest, which I have either read or heard, are either of small weight, or altogether impertinent. Of the former sort are four other arguments of mine English author: object 6. as first, If men may not sell the dearer for time, then wo-worth to all merchants and occupiers, whose use is to sell the dearer for time. Answer. He might as well have said, If men may not lend upon usury lawfully, than wo-worth to all usurers, whose use is to lend for gain. But (say I) the former is true both in this proposition and in the former, as I have proved heretofore, and therefore the conclusion of a fearful woe is to be inferred against those, who will notwithstanding all that which hath been said, continue still in the practice either of open usury, or of selling dearer for time, which is covert usury. Secondly, object 7. Either all contracts o● gain are usurious, or those only which are unjust and unequal: but it is absurd to say that all contracts for gain are usurious (and that he proveth valiantly and at large) therefore those only are unlawful, which are unjust and unequal. All this I grant: what then? And therefore by consequent usury is not unlawful. But how is that consequence proved? mine author had rather the reader should take it for granted, than put him to prove it: for I have made it manifest before, that all usury is unjust, unequal, and uncharitable. Thirdly, object 8. Either men must lend upon usury, 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 necessity in that disjunction, for men must neither lend upon usury, nor yet suffer their money long to lie idle by them, but part they are to communicate to the use of others, according to the rules of charity and liberality: part they are to spend for their own use, according to the rules of frugality: and the rest they may employ in some honest contracts, according to the rules of justice and thirst, or good husbandry. Fourthly, object 9 To lend upon usury and to borrow upon usury are relatives, therefore if to lend upon usury be a sin, it is a sin to borrow upon usury, and if to borrow upon usury be lawful, than is it lawful to lend upon usury. I deny the consequence, which is grounded upon a false supposition, that there is always the like reason of relatives. The same author saith that the usurer and the poor are as relatives, therefore by this reason, if it be a sin to be an usurer, it is a sin also to be poor. In like sort, the oppressor, and he that is oppressed, the robber, and he that is robbed, are relatives; but shall we hence conclude, that if to be robbed, or oppressed is not a sin, therefore it is not a sin to rob or to oppress? To borrow upon usury is lawful only upon necessity, as I shall show, but he that yieldeth to pay usury when he is to borrow upon necessity, is oppressed, and therefore be which imposeth usury upon him, is an oppressor. And in this consectary drawn from relatives, there is indeed par ratio the same, or equivalent reason, on both sides. The borrower upon usury is oppressed, therefore the lender upon usury is an oppressor. And chose. The rest of the arguments which I find used in defence of usury are impertinent, serving to prove the lawfulness, not of gainful usury, whereof is the question; but either of liberal usury, or recompensing usury and interest, or of some other lawful contract. And first for liberell usury. object 10. Equity requireth that he who hath gained well by the employment of money borrowed, should allow some part of his gain to the lender, especially if he could not well forbear his money. Secondly, Again the lender hath holpen thee to thy gain, therefore thou oughtest to make him partaker thereof. Thirdly, Charity requireth that he which hath raised great gain 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 us. But when others have gained well by our money, we could be content to be partakers of that gain. Fiftly, Should a richer man occupy a poorer man's stock, and gaining well thereby, make him none allowance? should be grow rich with another man's hindrance? These reasons prove that the borrower is bound in thankfulness, when he hath gained well by that which he hath freely borrowed, to impart some portion of his gain to the lender, especially if without some hindrance to himself he could not forbear his money so long. From whence this conclusion may be inferred. That which the borrower ought willingly to give, the lender may receive. The borrower ought willingly to give some part of his gain which he hath raised by the money freely borrowed of him who could not well forbear it: Therefore the lender may receive such part of the borrowers gain, as he doth willingly impart unto him. All this I grant: but hereby the contract of usury, wherein is an absolute covenant for the receiving of the principal with an overplus, whether the borrower gain or lose, is nothing at all justified. The second rank of impertinent arguments fight for interest or recompensing usury, object 11. of which sort there are in the aforesaid english Treatise, five, distinguished by notes of number, that author (as it seemeth) labouring more for number than for weight of arguments. First, Shall the debtor (saith he) being an able man, by seeking delays gain time after time at his pleasure, to the loss, hurt, and trouble of his creditor, without recompense? Secondly, Is it reason that a rich man should withhold any man's money against his will, and make his private gain thereof? Thirdly, The father in law making delays for the payment of that portion which he promised with his daughter, is to make allowance by way of interest to his son 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 himself to take up 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 loss or hindrance? Fiftly, When the surety is compelled through the debtor's default to pay the debt which he undertook for him, the debtor is bound to make him recompense, of what loss or hindrance he sustaineth through the debtor's default. All this I grant: but gainful usury differeth much, as I have showed before, from recompensing usury or interest: for it is great reason that he which seeketh to be no gainer by loan, should be no loser. Neither ought any man to be enriched with another man's loss. But whosoever hath been the effectual cause of the creditor's loss or hindrance, he ought, if he be able, to make him recompense. Sixtly, To these another reason may be added, which is the only argument grounded upon the Scriptures, which I find in one learned patron of usury. There is the like reason of ceasing from labour, and forbearing of money: but he that causeth a man to cease from his labour, is to make him recompense according to the law, Exod. 21. 19 Exod. 21. 19 therefore he which causeth another man to forbear his money, is to make him recompense according to the time of forbearance. I answer, first, that there is not the like reason, betwixt a man's labour, and the use of money: A man's labour being lettable, and yielding to the labourer, if he worketh, certain wages. Secondly, although there were the like reason betwixt them, yet nothing could be proved hence, but the lawfulness of interest or recompensing usury: For the law speaketh not of allowance to be made for a man's voluntary ceasing from his work, but when he ceaseth against his will, having been smitten and wounded by another man, so that he cannot work; in this case the smiter is to make him recompense for the loss of his time and ceasing from his labour. In like case allowance is not to be made for voluntary forbearing or lending of money: but when the creditor forbeareth it against his will, to his loss and hindrance, through the debtor's default; the debtor having been by his delay the effectual cause of the creditor's loss, is to make him recompense. 7 Lastly, He which having bought wares maketh default of payment, is by the civil law to pay usury to the seller, from whom the price is detained against his will to his loss and hindrance. Answer. I deny not but that if the price were equal, the like allowance is to be made in this case, as after delay in that which is borrowed: but this allowance is not gainful usury, but recompensing usury or interest. There is another sort of impertinent arguments, object 12. which serve to prove the lawfulness, not of usury, but of the contracts. As first of the gainful contracts of negotiation and traffic, in buying and selling: for some have a conceit, that if any contracts of gain be lawful, usury (which they like so well) cannot be unlawful. And to this purpose the author of the English Treatise proveth, first, that merchandise is lawful, by the description of the virtuous, godly, and wise woman, Prou. 31. 18. 24. Secondly, That buying of rents and lands is lawful. Thirdly, That the gain of drovers and graziers is warrantable: from all which, as so many arguments, he would have us infer, that therefore usury is lawful. But unless he can prove that men may as well lend for gain, as buy and sell for gain (which I have before disproved) these arguments are to little purpose. Secondly, He allegeth the lawfulness of the civil lending, whereby a man dareth expecting the like courtesy again: as for example, When a man dareth where he hopeth to borrow as much another time; when a miller dareth money to a baker, to the end he may grind at his mill; when a scrivener dareth money to a gentleman, to the end that he should have his writings made with him, etc. But although this civil lending with expectation of the like courtesy, be not so commendable as the Christian and charitable lending, which is without respect of our own good or profit, even as the inviting of our able friends is not so laudable as the feasting of the poor and helpless, yet is it lawful, so long as the courtesy expected is not valuable by money, or such as is commonly and lawfully bought and sold for money. Such is the courtesy of lending expected from them of whom we borrow, the courtesy of their custom in frequenting our shops to buy our wares, or to have their work done with us, and such like. Howbeit if we covenant with the borrower for these courtesies, they may be cloaks of usury: as if I bind him to lend who will be more like to borrow, & more willing to pay usury for the former loan, than to lend as much more (which hath been a practice of some dissembling usurers:) or if I require his custom, with this purpose, to make him pay the more for my work or ware, because he is in my danger, or beholden to me. Otherwise, if he have a pennyworth for his penny, and be as well dealt with as others that are no way beholden to us, even by the natural obligation which bindeth all men to thankfulness, he is bound to show that courtesy to those who have well deserved of him, rather than to others. And these are the arguments which are brought for usury, which also I would desire the Christian reader to compare with those which have been brought against it. Now we are to descend to their testimonies, which are partly the public allowance of laws in these days, and common practice of most rich men in all Christendom, partly the private judgements of diverse learned and reverent men of this age. Of the laws I have spoken before: that none allow usury; though some with certain restraints do permit and tollerat it as an evil thing, for the avoiding of greater mischief. The comen practice of rich men doth not prove usury to be lawful, but themselves to be covetous and void of charity. As for the judgements of godly learned men: I answer, That none such do allow that usury which is practised in the world, or if any do, I oppose to them the judgements of many more worthy and learned men in this age, the testimonies of all the learned in former ages, both Christian and heathen, the censures of Counsels, the authority of the word of God. Now if the conscience of any be not clearly convicted by the evidence of truth, which I have delivered concerning the unlawfulness of usury, I will for their sakes add a further consideration; whereby it shall appear, that although we were not sure that usury is unlawful, 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, Rom. 14. 23. that it is lawful: and whatsoever is not of faith is sin. Wherefore, if thou dost but doubt of the lawfulness of usury, thou art to abstain from it, being well assured, that this is the safer course, for men are not to do that which they doubt of, but ever in doubtful things they must choose the safer way. But it is to be feared, that many usurers do not only doubt of the lawfulness of usury, but even in their own consciences condemn it, and yet against their conscience do practise it: for they had rather be usurers than seem so. Yea they account it a reproach to be called an usurer: and although they practise the thing, yet they avoid the name, and in stead of usury use these names, use, usance, consideration, interest: and as they avoid the name, so many times they cloak the thing itself with diverse other pretences, as hath been showed. Again, usury is a very odious thing and of ill report: the very heathen by the light of nature detest it. Tully saith, such gains are to be misliked which are odious, De off. lib. 1. as namely that of usurers. Columella saith, De re rustica. lib. 1. That usury is odious even to those whom it seemeth to help. Polit. 1. Aristotle saith, it is hated most worthily: Mostellar. Nullum aedipol hody genus homin● est te●rius, Nec minus bon● cum iure quam Danisticium. for as Plautus well saith, There is no worse kind of men this day, or that deal with less right, than the usurers. Alexander ab Alexandro reporteth in detestation of usury, that very many nations did so abhor it, that whereas they punished a thief twofold, they punished an usurer fourfold. As for Christians, usury in ancient time was so odious among them, Lib. 1. cap. 7. that if any were but suspected to be an usurer, Vide Centur. 12. cap. 4. inter peccata 7. praecepti. his house was counted the house of the devil, no neighbour would fetch fire at his house, or have any thing to do with him, children would point at him in the streets: See D. Wilson, fol. 13 6. b. yea, by the laws of Christians they are defamed persons. The scriptures as you have heard, censure usury as an abomination, that is, as a sin to be abhorred. And Psal. 109. 11, the holy ghost useth this interpretation against the wicked: Let the exactor (meaning thereby the usurer, 〈◊〉. as all translations almost besides some English do read) ensnare all that he hath. Whereby it may be gathered, both that to be an usurer is an odious thing, and that it is a curse to fall into his snare. Now the Scriptures teach us, Phil. 4. 8. that we should do such things as are honest and of good report, Rom. 12. 17. providing for honest things not only before God, 1. Thess. 5. 22. but also before men, abstaining from all shows of evil. Seeing therefore usury is and always hath been 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 usury is sufficiently decided. Now let us consider what use this doctrine affordeth; which briefly is thus much: that seeing usury is so detestable a sin, as hath been showed, we should therefore take great heed, that we be not guilty thereof, either as principals or as accessaries. The former use concerneth either those who have not as yet been attainted with this sin, or those that have practised it. Those who have not defiled themselves with this unjust gain, are taught to confirm their resolution of abstaining from usury, and the rather, seeing the holy ghost in this place maketh it a note of a sound Christian and citizen of heaven. As for those who have practised this sin, their duty is to repent thereof, whereunto they may be moved by this argument: Those that shall dwell in the mountain God's holiness, are such as do not put forth their money to usury. Thou (say I to him that is an usurer) puttest forth thy money to usury, therefore thou shalt not dwell in the mountain of God's holiness, namely, unless thou repent. And again Ezech. 18, He that putteth forth to usury and taketh increase, he shall not live, but die the death, viz. unless he repent and turn from his wickedness: for that condition is to be understood by warrant of the Lords own exposition, Ezech. 35. 14, 15, When I shall say to the wicked (as he saith to the usurer, chap. 18. 13) Thou shalt die the death: if he turn from his sin, and do that which is lawful and right, to wit, if the wicked restore the pledge and give again that he had robbed, and walk in the statutes of life without committing iniquity, he shall surely live and not die. Now unto repentance, besides the inward loathing of the sin and sorrow conceived for it, is required (as that testimony out of Ezech. 33. 14, 15, plainly showeth) both a desisting from the practice of usury, and a restitution of that which hath been gotten by usury with the harm of others. For the first: it is the express commandment of God by the Apostle, Eph. 4. 28, Let him that stole, steal no more: and by Nehemiah more particularly in this case of usury, chap. 5. 10, Let us cease from this burden, meaning usury: forsaking of sin accompanieth forgiving of sin: He that confesseth his sin and forsaketh it, shall have mercy, Prou. 28. 13. Neither may we think that God remitteth those sins, which we ourselves retain. But this point needeth no proof. If usury be a sin, and we guilty of it, our conscience telling us that it is a sin, we cannot be saved, except this sin be forgiven us; and it will never be forgiven of God, unless also it be forsaken of us. Now upon this forsaking of sin, will follow the second duty of repentance, namely restitution, as a necessary consequent thereof. Which restitution whosoever maketh not, being able to restore, he neither hath unfeigned repentance for this sin, nor any sound assurance of the forgiveness thereof. He hath not repentance: for he doth not forsake the sin of theft and usury, that continueth in it; and he continueth therein, that doth not make restitution. For so oft as a man remembreth, that whatsoever he hath unjustly gotten by usury or any other kind of theft, to the damnifying of others, is not his own, but theirs whom he hath wronged, and yet refuseth (being able) to restore the same, so often he committeth theft. Si res alienae propter quam pec●atum est, cum reddi possit non redditur, non agi●u● poe●●tentia, sed fingitur. Therefore Augustine saith, That men do repent indeed, but counterfeit repentance, if when they are able to restore other men's goods, wherein they have offended, they do not restore them. Zachaeus so soon as he repented him of his former life, promised restitution. judas having not true repentance, but only a remorse for his sin, Luke 19 8. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, restored the thirty pieces of money, Mat. 27. 3. 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, Epist. 54. ad Macedon. nisi restituatur ablatum, That the sin is not remitted, unless that which hath been unjustly taken, be restored, namely, if the party be able to restore: for whiles a man continueth in a sin, he cannot believe the forgiveness thereof; and he continueth therein, until 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 far forth. To whom? Surely to him that hath sustained loss or harm thereby, Leuit. 6. 5. Num. 5. 7, 8, that is, either to the use of the debtor if he hath been bitten, or to public and godly uses, if the commonwealth hath been endamaged. When? So soon as thou desirest remission of thy sin, and reconciliation with God. For so the Lord hath expressly commanded, Num. 5. 6, 7, 8. Leuit. 6. 2, 3, 4, 5, 6, 7, viz. that first the sin must be confessed to God: secondly, restitution is to be made to the party offended the same day that thou seekest reconciliation with God, if not before: and thirdly, a sacrifice was to be offered, etc. the equity whereof remaineth unto us; that in the third place we should call upon God for the forgiveness of our sin, desiring him for and by the sufficient sacrifice of Christ (which was prefigured by the sacrifices of the law) to forgive our sin. Many will seem to seek reconciliation with God, but never think of making amends to their brother offended. But our Saviour Christ teacheth us another lesson, Matth. 5. 23, 24. For whereas the priests and pharisees taught (as the Papists do now adays) that the sins of the people were expiated by those oblations, whereof they themselves had the profit. Our Saviour Christ therefore affirmeth, That no man is reconciled unto God, or that his oblation is acceptable unto him, that seeketh not to satisfy his brother offended. If therefore (saith he) thou bringest thy gift, that is, thy peace offering, whereby thou seekest reconciliation with God, and there remember'st that thy brother hath aught against thee, that is, that thou hast offended him and not made him amends, leave thy gift there, and go and first be reconciled to thy brother, and then come and offer thy gift. How far forth is this restitution to be made, that is, of what usury, and of how much? Not of mental usury, where gain for loan is intended only and expected: For howsoever that intent corrupteth the act of lending, yet it polluteth not the free gift of the borrower, which is voluntarily given in testimony of thankfulness. And therefore it bindeth not the lender to restitution to be made to the neighbour whom he hath not wronged, but to repentance towards God. For the quantity: so much at the least is to be restored as hath been gotten by usury with the harm of others: or if the offender 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 sum, and also add a fifth part unto it, Leuit. 6. 5. Num. 5. 7. And Zachaeus, Luke 19 8. to testify his repentance, promiseth fourfold: that those men may know how far 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 usury, but generally belongeth to all sorts of unjust getting. If therefore any shall think 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 answer, the harder this doctrine seemeth to usurers than to other thieves and robbers, the more desperate is their estate than of others. And this may be another argument to aggravat the grievousness of this sin, That whereas other thieves and robbers, if once they be discovered, acknowledge their fault, and are willing to make restitution, usurers though convinced of this sin, yet stand in defence thereof, and think not themselves bound to make restitution. But as we may not be guilty of this sin as principals, so neither as accessaries. For they are worthy of death not only that commit sin, but also that consent thereunto, Rom. 1. 32. And this lesson concerneth either brokers or borrowers upon usury. As touching brokers, there is no question, but if usury in itself be unlawful, than the practice of brokers and scriveners, which are factors for usurers, as spies for thieves, is also unlawful and wicked: not only because they help the usurer to rob his neighbour, and contrive the bargain betwixt him and the debtor: but also because they have many shifts and devices to wring from the borrower a fee for themselves, as it were for their brocage, besides the usury which is to be allowed to the creditor. But the greatest controversy is concerning borrowers upon usury: for some do hold, that all borrowing upon usury is generally and simply lawful, affirming that the borrower upon usury never offendeth: Rainerius Pantheolog. tis. deusur. cap. 2. others chose do hold all borrowing upon usury to be generally and simply unlawful, as well as lending upon usury: others again do hold, that borrowing upon usury is neither generally lawful nor generally unlawful, but in some cases lawful, and in some other unlawful; which assertion holding the mean, seemeth to be true rather than either of the other, which run into contrary extremities. The cases therefore are to be distinguished. 1. For first men borrow upon usury, either for necessity, and so unwillingly: or without necessity, and so willingly. For necessity, 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 crave; and those who shall not in their own 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, unless in his own purpose and persuasion he shall be both willing and able to perform it: for there is no necessity of sinning, no outward inconvenience being so great, as to sin. The first thing then required in borrowing upon necessity, is, that the party which borroweth shall be in his own persuasion able to repay. The second, that he be in present want, in respect of the necessity either of nature, person, or state. Of nature, as when a man wanteth food or apparel: of person, as when a man wanteth necessaries for his family & charge depending on him: of state, as when a man wanteth present means for the maintenance of his credit and estate in that calling wherein God hath placed him; and consequently, for avoiding of discredit, or of some notable impairing of his estate. The third, that it be not a sleight, but an urgent necessity. The fourth, that the party who is to borrow, have no present means of his own to supply his want. For he that hath means of his own to supply his need, though it be by selling of any thing which he may spare, hath no urgent necessity to cause him to borrow. The fifth and last is, that being by urgent necessity forced to borrow, he cannot borrow freely: and therefore for avoiding of a greater inconvenience, is fain to yield to a loss. Without necessity men do borrow upon usury, when there is no necessity that they should borrow; either first because they cannot borrow without sin, as when they cannot persuade themselves 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 riot, or for covetousness: for the satisfying of any whereof, there is no necessity: or thirdly, because it is no urgent but a sleight necessity, which may easily be either avoided or undergone: or fourthly, because they have present means of their own, whereby their want may better be supplied: or five and lastly, when they may (if they will be so much beholden to others) borrow freely. 2. The second distinction, which after a fort is implied in the former, is, that men borrow either for good and lawful causes, or for bad and unlawful purposes. For there is no necessity of borrowing for wicked and sinful respects. 3. The third, that usury is either offered by the borrower, or imposed by the lender. And that it is offered either at the first, or after the lender's plain denial or pretended excuses. 4. The fourth, that men borrow upon usury, either with assurance of future means to heal the biting of usury without the injury of others, or impoverishing of themselves, or without any such assurance. 5. The fifth, that the necessity whereupon men borrow, is either contracted and drawn upon themselves by their own default: or else it is a blameless necessity. By help of these distinctions it will not be hard to clear this controversy, which otherwise is very intricat. For hereby it will appear, that neither all borrowing upon usury is to be allowed, nor all generally to be condemned. For against the former assertion, which alloweth all borrowing upon usury, we are to hold, that the borrower upon usury offendeth either first, when he borroweth without necessity; or secondly, to ill purposes; or thirdly, when he induceth the lender to lend upon usury; or fourthly, when in respect either of the time to come he shall not have means to cure the wound which usury hath made, without doing wrong to others, or impoverishing himself; or five of the time past, when as through his own former default he hath brought himself into this necessity. For although his necessity when he is once in it, may excuse his borrowing, being rightly qualified according to the four former distinctions, yet his fault in drawing upon himself wilfully or negligently this necessity, cannot be excused. But these five points need further explication. First therefore I say the borrower offendeth, who borroweth upon usury without necessity in any of those five respects before mentioned, that is, if either he find himself unlike to repay that which he borroweth, or if he be not in want, or if his necessity be not urgent, or because he hath sufficient means of his own, or if he might borrow freely if he would. For as touching the first: On those who have no good hope or assurance that they shall be able to repay, the Lord hath not laid a necessity to borrow, and much less upon usury, but to seek relief by other lawful means: for although the usurer deserve to be deceived, and by the ancient laws of this land, it hath been decreed that it should be no fault to deceive an usurer; to which purpose Plato provided also by law, 5. de Legib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that it should be lawful for the debtor when the creditor hath lent upon usury, to pay neither the usury nor the det: yet I do not see how a man can with a good conscience 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, Psal. 37. 21. to borrow that which they never mean to restore. As touching the second and third: they offend as accessary to the sin of the usurer, who borrow upon usury without necessity, yea without urgent necessity: for such, having no urgent necessity to compel them to borrow, do willingly borrow upon usury, and voluntarily consent to the usurers sin. Now this is the sentence of the holy Ghost, that they are worthy of death, not only who commit sin themselves, but also willingly consent to the sin of others, Rom. 1: Rom. 1. 32. and therefore he hath given us in charge, to have no fellowship with the unfruitful works of darkness, but rather to reprove them, Ephesians. 5. Eph. 5. 11. Such are they who borrow not for any great need, but for pride, riot, or covetousness. For pride and ostentation: as those who desiring to seem better and wealthier than they are, refuse to contain themselves within the compass of their calling and estate, but desiring to bear an higher sail in respect of their diet, apparel, family and port, take up money upon usury: but such person's sin, first, in respect of the usurer, to whose sin they make themselves accessary; seeing there is no necessity why their pride and vanity should be satisfied. Secondly, in respect of themselves, offending against the rules of frugality and thrift: for whiles they desire to seem rich, they become poor, usury converting their substance into debt. For riot: as those who being addicted to gaming or to other pleasures, as whoredom, drunkenness, belly-cheer, and such like, take up money upon usury, that there may not want matter either to maintain their gaming, or nourish their pleasures; for such men, so they may have present money to satisfy their lust, they care not upon what conditions they procure it. But as these are of all borrowers upon usury the most foolish, so those which lend unto them to these uses, are of all usurers the most wicked; and either of them is accessary to the others sin. The riotous person to the sin of the usurer, whereunto he voluntarily and without any necessity consenteth at the least, if also he do not move and induce the lender thereunto. The usurer not only to the borrowers riot, whereunto he affordeth matter, but also to his utter undoing, which he furthereth not only as an accessary, but as a principal also. Wherefore these two sorts of men, I mean the proud and riotous persons, they are to be dissuaded from their sin by this argument among many others, That besides their own sins, which are too heavy for them to bear, they make themselves accessary to the sin of the usurer. For as Plutarch saith well, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, delicacy, riot, and excess hath set up usurers. For if these men would live 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 fly to the usurer. Wherefore as others when they be in the usurers danger, fly to sanctuaries; so to prevent this danger, the best course for these men were, to make unto themselves a sanctuary of frugality, as Plutarch speaketh. Lastly for covetousness, as those which seek to enrich themselves by borrowing upon usury. And this their▪ covetousness, for which they borrow, is commonly joined either with oppression and hard dealing, or with hypocrisy and dissembling, or with deceit and cozenage. Some therefore borrow for covetousness joined with oppression and hard dealing: and of this kind there be diverse sorts. First, those who borrow money upon moderate usury, that they may put it forth again upon griping usury: a generation of men not so much to be confuted by a minister, as punished by the magistrate. Secondly, such tradesmen as having set down with themselves, that they will be rich; 1. Tim. 6. 9 and being therefore not content to traffic with their own stock, to the intent they may compass great matters, and perhaps that they may play the engrossers, they take up money upon usury: But these men offend, first, in maintaining the usurer, and consenting to his sin; secondly, by making the buyers pay their usury; thirdly, by enhancing the prices of such commodities as they ●ell, as before hath been showed. But as these men consent to the sin of the usurer, so is the usurer also accessary to their oppression of the buyer; and both of them conspire to the robbing of the commonwealth. Thirdly, those which borrow money on usury to purchase lands or houses: for besides that they offend in maintaining the usurer and consenting to his sin, in buying lands with money borrowed upon usury, either they overreach the seller, taking advantage of his want, or by racking of their rents, make their tenant pay the usury; or themselves must live by the loss, if buying lands after twenty years purchase, and so receiving after five in the hundred, themselves do pay after ten in the hundred; or else they must abate so much of their hospitality and housekeeping to the hurt of the poor, and perhaps betake themselves to some corner in a city, where they may live privately and obscurely, as if they were born only for themselves. Again, there are which borrow for covetousness, joined with hypocrisy and dissembling: as those which being indeed rich, do borrow upon usury, that they may seem poor, and seeming poor, may avoid the communication of their goods, either to the public use of the Church, as in contributions, or of the commonweal, as in subsidies and taxes, or to the private necessities of their brethren. Would you borrow of them? alas, their estate is such, as that themselves are fain to borrow, and that upon usury. Thus besides their wilful communicating with the usurer in his sin, they offend through covetousness and hypocrisy. But the most wicked sort of borrowers are those which borrow for covetousness, joined with deceit and cozenage. A generation of men in these days, who never minding to repay, borrow, or otherwise take up on trust, they care not how much, nor upon what conditions; and when their credit will extend no further, they become voluntary bankrupts; and by that means forcing their creditors to take a third or fourth part of their debt, they every themselves with other men's goods: the most vile and basest cozenage that ever was practised. And thus we have heard the three first cases, wherein men borrow without necessity. The fourth is, when men have sufficient and convenient means of their own to supply their want. And I call those convenient means, in this case speaking by comparison, which would not bring a loss upon us much greater than the biting of usury. For whiles a man hath means of his own, he ought not to borrow of others, and much less upon usury. Wherefore Plato would have it provided by law, That no man should fetch water from his neighbours well, until himself had digged unto the potter's earth. The Scripture always speaking of loan, presupposeth the borrowers want. Why therefore dost thou go to the usurer, seeing thou hast in thine own store a remedy against thy necessity? thou hast plate or other stuff which thou mayest spare, yea thou hast some lands, which thou mightest better sell than borrow upon usury. Again consider, that to be in state to borrow, Deut. 28. 12. & 44. & 15. 6. it is a cross, but to borrow upon usury, and so to fall into the usurers nets, it is a curse, which we should not be hasty to draw upon us, Psal. 109. 11. unless it be for avoiding of that which is a greater curse. The fifth and last case is, when men borrow upon usury, who might if they would borrow freely. Yea, but I had rather (saith one) give ten in the hundred, than make myself so much beholden to any man. Why, but thou professest thyself when thou borrowest, much beholden to the usurer, and so art, unless 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 mayest thou not give to him voluntarily as much one way or other, as thou wouldst to the usurer upon covenant? But this evidently showeth, that thou choosest rather to give another man occasion of sinning by the practice of usury, than to give thy friend occasion of well doing by exercising his liberality: and therefore canst not by any means excuse thyself from a wilful consenting to the usurers sin. Neither mayest thou hope to be exempted from partaking in the usurers punishment, if thou wilt be partner in his offence. Thus than he offendeth who borroweth upon usury without necessity: and that offence reacheth also to those, who without necessity borrow upon usury, though not directly, when as they taking up of wares upon trust, do pay the dearer for the time. The second point wherein a borrower upon usury may offend, is, when as he taketh up money to ill purposes: as when he borroweth to maintain his unlawful gaming, to nourish his unhonest pleasures, to execute his covetous designs, etc. for if it be not lawful to do ill that good may come thereof; Rom. 3. 8. much more is it unlawful to do ill, that evil may come thereof. And therefore he which borroweth for any ill purpose, he sinneth not only in borrowing as an accessary to the usurers sin (accessary, I say, because he willingly consenteth thereto; and he consenteth willingly, because there is no true necessity of borrowing to an ill purpose) but also he sinneth in that for which he borroweth: and besides the usurers sin to which he is accessary, he addeth another of his own, wherein he is principal. The third thing wherein the borrower upon usury may sin, is, if he induce the lender to lend upon usury, who either would have lent freely, if it were needful, or if it were not needful, would not have lent at all: for he which induceth another into any sin, which otherwise he were not willing to have committed, seemeth of the two to sin the more fearfully: as the serpent which tempted Eve, and as jezabel who provoked Achab. But that it may appear, when the borrower induc●th the lender to usury, & when not, we are to remember the third distinction before mentioned. For it is one thing for the borrower to offer usury of his own ac●ord, and another to yield unto it upon necessity, being imposed by the lender: for he that doth only yield to usury upon necessity, being imposed on him by the lender, cannot truly be said either to induce the lender unto usury, or willingly to consent thereto. Again, there is difference to be made, whether a man that would borrow, offer usury at the first motion of borrowing, or after the other party's refusal whom he desireth to lend: For seeing in a case of urgent necessity, it is a greater sin for him that is of ability not to lend at all, than not to lend freely; therefore he who being in urgent necessity, entreateth an able man who hath refused to lend at all, that he would lend though it be upon usury, cannot truly be said, either to induce him into sin, or willingly to consent thereto: for he doth not induce the lender into sin, when only he entreateth him to avoid the greater sin; neither doth he willingly consent to that, which he maketh choice of only as the less evil. As for example, a man being diseased with some dangerous sickness, cometh to a Physician to be cured, promising an equal reward: the Physician refuseth to meddle with him; the party being in this extremity, offereth the Physician ten times the value of his cure, so he will not refuse to heal him: to refuse the cure altogether, is in a case of extremity, the greater sin in the Physician; this therefore the sick party desireth him to avoid: to pay an unreasonable fee, is a less evil to himself, and therefore that he maketh choice of. Suppose a man upon the way to fail under his burden, or to be in any other distress (as we are subject to many casualties) nay, suppose a man's horse or cart to be overthrown, and himself not able to relieve himself or his cattle; therefore another able man passing by, who both could and ought to succour him in this case, he entreateth his help: the party churlishly refusing his aid, he offereth him that which is ten times more worth than his labour, so that he would not refuse to help him in his need. In like case, a man being in great need, and ready to fail under the burden of his present want, cometh to an able man, who both could and ought to relieve him, and entreateth him to lend him twenty pounds: the party unchristianly refusing, he saith, 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 accessary to the sin of usury, and not the other distressed persons accessary to the sin of oppression and extortion, as indeed they are not, I cannot conceive. But if at the first motion thou offerest usury to the lender, thou inducest him unto usury: and whatsoever thy case be, thou art accessary to his sin. But you will say, he is a known usurer: of whom if I do but ask to borrow freely, I shall be sure not to borrow at all. Answer. Thou knowest not how God may move 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 usurer already, and therefore my motion will not induce him to be an usurer. Distinguish betwixt the habit and the act: though thou dost not induce him to be an usurer, yet thou inducest him to commit an act of usury: even as a whoremonger alluring a common harlot to folly, though he do not induce her to be a whore, for that she is already, yet he induceth her to the actual committing of whoredom. The fourth case, wherein borrowers upon usury may offend, is, when they have no good assurance of any future means to repair the loss which usury inflicteth, without either the damnifying of others, or impoverishing of themselves. In respect of others therefore they offend, when as they purpose to make other men pay their usury: As he which borroweth money upon usury, with purpose to put it forth at an higher rate, or that buyeth wares either upon trust, and so payeth the more, or with money borrowed upon usury, with purpose to pitch his prices so, as that he will gain sufficient both for himself and the usurer too, and thus becometh an hurtful member to the commonweal: or buyeth lands with money borrowed upon usury, meaning so to rack his rents, as that his poor tenants must pay his usury, and so becometh an oppressor of others. In respect of themselves, they offend when as they know no good means to cure the wound which the biting of usury will make: but first borrow of one, and then to satisfy him, of another, and so of a third, etc. the debt in every change of the creditor being increased one tenth part, until at length usury hath consumed their whole estate. Unless therefore thy comings in do so much exceed thy expenses as thy usury cometh to, assure thyself, the longer thou borrowest upon usury, the more will be thy want. Neither mayest thou think, by changing thy usurious creditors to better thine estate: for it fareth with such a man as with him who sticketh deep in the mire and clay, who lifting up 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 himself: or, that I may use Plutarch his similitude, it happeneth to them who change their creditors, as to a man, which being fallen into the dirt, turneth himself up and down; for the more he turneth, the more is he bedirted. If therefore thy future means are not like to be better than the present, extend thy present means to the uttermost, for the supply of thy want, and where they be defective, acknowledge thy want, and stand to the favour of others. For if thou canst not bear a less burden, now when thine estate is better, how wilt thou bear a greater, when thine estate shall be weaker than now it is? Well therefore mayest thou use that ridiculous proverb which Plutarch mentioneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I am not able to bear a goat, lay on me an ox. The fifth and last thing wherein borrowers upon ususurie do sometime offend, is when the necessity whereupon they do borrow, is not a blameless necessity, but drawn upon themselves through their own default, as by riot, or any excess, or through negligence, or improvidence: For although their borrowing upon such a necessity may be excused, if they do not induce the lender to commit usury, etc. yet they cannot be excused for casting themselves into that necessity. Their assertion therefore which hold all borrowing upon usury to be lawful, is by no means to be retained, seeing it is manifest that borrowers may and often do offend so many ways. Neither may it be hoped that usurers will make conscience of lending upon usury, until men have learned to make conscience of borrowing upon usury. Now we are to proceed to the other contrary assertion, which affirmeth generally all borrowing upon usury to be unlawful: for although I must confess, that I never read any author either Papist or Protestant, new or old, that maintaineth this assertion, yet for as much as I understand it to be the private assertion of some well disposed persons, who are worthy to be loved and reverenced, and whose arguments are worth the scanning, I will therefore somewhat insist upon this point. But first you are to remember, that I do not justify borrowers upon usury, unless themselves and their borrowing be qualified according to those five points which before I recited: for although the borrower is to be condemned which faileth in any one of those five, yet he is not to be approved or excused, unless there be a concurrency of them all: namely, unless he borrow, first, upon urgent necessity and not otherwise; secondly, for good and lawful purposes; thirdly, without inducing the lender unto the sin of usury; fourthly, having future means to repair the loss which by usury he sustaineth, and that without endamaging or wronging others; five, his necessity whereon he borroweth, being not drawn upon himself by his own fault, but being a blameless necessity. Which fifth point I added, as required to the justifying not of the act of borrowing upon usury, but of the person of the borrower; for the act of borrowing, without it may be excused, so the other four do concur therein: but the person of the borrower cannot be cleared, who by his default hath pulled upon himself that necessity: That therefore showeth, that howsoever it may be lawful to borrow on usury in a case of urgent necessity, yet men must take heed that they do not through their own default cast themselves into this necessity. But let us consider the arguments which may be objected against this truth; by answer whereunto, it shall appear, that there are no Scriptures nor sound reasons against it, but Scriptures and reasons for it. First therefore it may be objected, object 1. that there is no warrant in the word of God for borrowing upon usury, and therefore that it cannot be done in faith: and whatsoever is not of faith is sin. Answer. Many things are contained in the Scriptures which are not expressly mentioned in the Scriptures, as very many other particulars besides this in question; which notwithstanding may all be proved lawful by just and necessary consequence out of the Scripture: as for example, Where the general is acknowledged to be no sin, there also the specials which are contained under the same, are warranted. Thus therefore I argue. To be oppressed is acknowledged in the Scriptures to be no sin. To borrow upon usury in case of urgent necessity (with such cautions as before I specified) is to be oppressed. Therefore to borrow upon usury in a case of urgent necessity, is acknowledged in the Scriptures to be sin. The proposition I prove, because the Scripture promiseth mercy to them that are oppressed, whether by usury, or taking of pawns, or by any other means, as Exod. 22. 23. 27. To be oppressed therefore is a thing not reproved of God, but pitied. If you shall reply, that the proposition is to be understood of those who are oppressed wrongfully and against their will, which cannot be verified of those which borrow upon usury: I answer, that whosoever is oppressed, is wrongfully oppressed and against his will: for there is no oppression but it is wrongful, 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 allege against the assumption, That he which borroweth upon usury is not oppressed, because he is willing to borrow upon usury, yea and so willing that he seeketh to the usurer, and entreateth him to lend, offering to give him consideration according to the statute, that is to say, usury. I answer, he that borroweth upon usury in a case of urgent necessity, with such cautions as before have been specified, doth yield to usury against his will, yea although he both offer and promise it: For in cases of urgent necessity, men seem many times willing to that which is indeed against their will. When a man is in danger of shipwreck, as before I have showed, how will he bestir himself to unlade and lighten the ship, and with such earnestness cast his goods into the sea, that he may seem to be very willing to be rid of them: and yet the thing which he willeth, is not the casting away of his goods, but the safety of his life: To cast away his goods he is simply unwilling, and yet against his will upon a conditional necessity he seemeth willing to do it. Or (to come nearer the question in hand,) A needy man desirous to borrow, which without giving security he cannot obtain, bringeth forth a pawn to the creditor (who by the law might not enter into the borrowers house to take it) but such a pawn as indeed he cannot spare, D●ut. 24. 10. but his necessity is such that he offereth it, and bringeth it forth, delivereth it to the creditor to be kept as a pawn, until he restore the money borrowed: notwithstanding the creditor if he receive this pawn and keep it, he oppresseth the borrower, Exo. 22. 26, 27. and the borrower is oppressed: Deut. 24. 6, 10, 11, 12, 13. For indeed he was not willing to give that pawn which he could not spare, Ezek. 18. 7. 12. but his necessity for the avoiding of a greater mischief made him seem willing to that whereunto he was simply unwilling. In like case a man compelled by urgent necessity to borrow, and being not able to borrow freely, offereth to his creditor, who otherwise will not lend, consideration after ten in the hundred; this creditor if he shall lend upon this covenant, or require this consideration, he oppresseth the borrower, and the borrower is oppressed: For this borrower was no more willing to pay usury than the other was to give his pawn, but his necessity for avoiding a greater inconvenience, made him seem willing to that, whereunto simply he was unwilling. The assumption therefore may be proved by this unanswerable argument. He that dareth upon usury to him that borroweth for urgent necessity, oppresseth the borrower: Therefore he which borroweth upon usury for urgent necessity, is oppressed, and that as I have showed, both wrongfully and against his will. Again, the like case are warranted in the word of God, and by the law and light of nature: for why may I not give usury, or promise to give it in my necessity? you will say, because the lender cannot take it without committing a sin, which the Lord hath forbidden under pain of damnation. If then I show that in cases of necessity, one man may offer that to another which the other without committing a damnable sin cannot receive, then is this question proved by an argument of equals. Suppose then a man fallen into the hands of robbers and murderers, to whom he promiseth for the safeguard of his life to give them not only that which is about him, but also such a sum of money beside: as the ten men mentioned, jer. 41. 8, offered to Ishmael and the cutthroats that were with him, such treasures as they had in the field for the safety of their lives: Or suppose a man being in sickness or hunger, to offer ten times the value of the meat or medicine which he needeth, to a greedy cormorant that will take no less for the same. If you say these cases of necessity concern a man's life, and it is not to be doubted but that a man may give all that he hath to save his life: it is true indeed, but yet a man may not sin to save his life. May I not sin to save my life, and may I give for the safety of my life that to another which he cannot receive without a more heinous sin than the sin of usury, as in these cases even now specified? then it is apparent that in a case of necessity, a man may lawfully offer and give that to another which the other cannot receive without committing of such a sin as the Lord hath forbidden under pain of damnation. And this is true not only in those cases that so nearly touch a man's life, but in all other cases of necessity. A poor man having need to borrow, and not being able to borrow without giving such a pawn as he cannot spare, is by his necessity compelled to deliver that pawn, Exo. 22. 26▪ 27. which the lender cannot receive and keep without committing a damnable sin. Deut. 24. 6. 22. And that he may lawfully give such a pawn, E●ech. 18. 12. when his necessity is such as that he may much better want that pawn, than be without that which he would borrow, there is no question: for the children of God and such as are noted to have feared God, when other pawns have failed, have been fain to bind over their sons and daughters to their creditors. 2 King 4. 1. If my house be in danger to fall presently without the carpenters help, Nehem. 5. 2. 5. my cattle being diseased or hurt, in danger to miscarry without present cure; my corn or hay lying abroad in danger to be spoiled unless presently it be inned; or if any such other casualty happen wherein there is necessity of present help; is it not lawful for me to give, yea to offer and promise to such unconscionable men, as taking advantage at my necessity will not otherwise help me, six or seven times the value of that which in equity were due unto them: and yet it cannot be denied but that every one of these doth sin worse than the usurer. I will add only one other instance which will make this matter evident. Suppose I want food or apparel, or any other necessaries for myself, or those that belong to me, and that also I want present money to buy that I need, and present means whereby to make ready money; I am forced therefore to take it up on trust for three or six months, according as I shall be able to make payment: The party which selleth these commodities, because he is to give day of payment, he will not let me have that under eleven shillings which he would sell for ten shillings of present money: Well, my necessity is such as I had rather give twelve shillings, perhaps twenty shillings than not buy that which I came for: may I in this case of necessity lawfully promise to pay at the end of six months eleven shillings for that which of present money is worth but ten shillings? as I think no man can truly deny: and may I not as lawfully in a case of no less necessity promise to the lender after ten in the hundred? Will you hear? this party which selleth thus much the dearer for time, dareth upon usury, as I proved before, and that after twenty in the hundred: therefore this buyer borroweth upon usury, which by this example appeareth in a case of necessity to be lawful. But you will allege in the second place, object 2. that all borrowing upon usury is condemned in the Scripture. I answer, that all lending upon usury is indeed condemned in the Scripture, but that all borrowing upon usury is condemned, it cannot be proved out of the word of God. It may be you will allege jerem. 15. 10. and Esay. 24. 2. In the former place the Prophet jeremy professeth of himself (as some translations read) that neither he had lent upon usury, neither had they lent to him upon usury. Answer. Suppose that the Prophet did indeed speak of lending and borrowing upon usury; yet hereof it would not follow, that therefore all borrowing upon usury is unlawful: it may not be doubted but that there are many things lawful either of themselves, or at lest in cases of urgent necessity, which the Prophet jeremy never practised. It may be that he might as truly have said, I neither * For his purchase of the field in Anathoth, was afterwards Chapter 32, and then not undertaken by him of his own accord, as a worldly contract for his own profit, but enjoined of the Lord, as a type and assurance of the restitution of the I●wes after the● captivity, verse 7, 8▪ 15, 43, 4●. bought of them nor sold to them, I neither lent to them upon pawns or other security, neither have I borrowed of them upon security. Would it therefore from hence follow, that all buying and selling, all lend and borrowing upon security is unlawful? Yea but the Prophet disclaimeth the practice of lending upon usury, as a thing unlawful, therefore the like is to be understood of borrowing upon usury. The Prophet abstained indeed from lending upon usury, because it was unlawful, but thereof it doth not follow, that therefore he abstained from borrowing also, because it was simply unlawful. It may be, he had no need to borrow upon usury: and therefore that had been unlawful to him, without necessity, which in a case of urgent necessity is lawful to another. But the Prophet indeed, if he speak of usury at all, disclaimeth both lend and borrowing, not as unlawful things, though to him both of them had been perhaps unlawful, but as occasions of contention. For the purpose of the Prophet is to show the contentious disposition of the people, who contended with him that had given them no occasion of contention; which he proveth by these two particulars of lending and borrowing (whether freely or upon usury) which are the most usual occasions of suits and contentions among men: therefore the Prophet's meaning was not to profess, that he had done no unlawful thing, but that he had given the contentious people no occasion of contention. But what if the Prophet speak not of usury at all in this place, as indeed he doth not, but only of civil lending upon security, that is, when a man dareth with purpose to exact again that which he lendeth. The verb Nashah which here is used (as heretofore I have showed) 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 necessity that we should understand the word in any place where it is used in the Scripture of lending upon usury. Howbeit, the word Nosheh, which signifieth an exactor, sometimes is understood of the usurer, because he of all creditors is the greatest exactor. And because the usurers above all others will be sure to lend upon security, purposing to exact not only their own but also an overplus, therefore some translators understand the word (which signifieth no more but to exact, or to lend with purpose to exact) of usurious lending. Thus R. David Kimhi, understandeth this place of lending in general. Lib. Radic. Thus Tremellius and junius translate, The Greek: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Non dedi mutuum neque mutuo dederunt mihi, or as some understand the place, I am not in debt to them, nor they to me. Neither ought that to trouble any, that the Latin translation hath the word foenerare, or other Latin authors that follow it; for both in it and them the word foenerare is often used in the sense of free lending, as appeareth by these places, Deut. 15. 6. & 28. 12. 44. Prou. 19 17. & 22. 7. As those which c●me from Gnaba●, and Lavah. where the Hebrew text and other translations have those words, which signify free lending: as also Luke 6. 34, likewise Ecclesiast. 29. 1. 2. Out of which places it is evident, that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek authors, so foenerare and foenerari in Latin translations (which also may be said of divines who have written in Latin) are more often used in the signification of free lending, than of lending upon usury. And even in this place where the Prophet saith, Non foeneravi, according to the Latin, Ly●anus expoundeth it thus, i. Non commodavi, I have not lent. But you will say, Where Nashah is construed with the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as in this place, it signifieth lending upon usury. No such matter. Indeed some Hebrew writers have imagined, that Nashah simply signifieth to borrow; but with the preposition, to lend; and so expound and read this place, I have not borrowed, neither have they lent to me; that is, I neither sought to borrow of them, neither did they lend to me of their own accord. But the truth is, that Nashah signifieth to lend, and where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added, it is a note (as the English to) of the Dative case, having reference to the party which borroweth, Nos●im Bahem. as Nehem. 5. 10. I and my brethren (saith Nehemiah) lend to them money and corn: unless we will with my aforesaid English author absurdly affirm, that Nehemiah and his followers did lend to their needy brethren upon usury. Or if I would in like sort urge the signification of the word Nosh●h (which is more often used to signify an usurer, than the verb Nashah to lend upon usury) I might bring a manifest example out of the Scriptures of a man which feared God to prove the lawfulness of borrowing upon usury, which the Prophet Elisha was so far from condemning, that he helped the widow of that party by miracle to pay her debt, and as the Greek translation hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the usury, 2. King. 4. 1. 7. The place therefore in jeremy is thus to be read I ha●e not lent (meaning the civil kind of lending upon security, for so much the word signifieth) neither have they lent to me. And therefore as I have no cause to contend with them, besides the duty of my calling in striving against their sins, so neither have I given them any occasion to contend with me, and yet I am a man of contention and strife to the whole land, (which may be understood both actively in respect of their opinion of him, and passively in respect of their behaviour towards him) and every one doth curse me. And as this translation doth best express the force of the Hebrew text, so doth it best fit the scope and purpose of the Prophet, which is to show the untoward disposition and contentious behaviour of the people towards him; who when as he neither contended with them about any worldly affairs, nor yet gave them any occasion to contend with him (he had neither lent nor borrowed, he did neither meddle nor make in any worldly dealing or traffic with them, from which contentions usually arise among men) yet they contended with him, and judged him a contentious man, and for that cause cursed him. But the signification of usury is not so fit, for the Prophet meaning as I said to set forth their untoward and contentious behaviour towards him, would signify that he had given them not only no cause, but not so much as any occasion of contention and hatred: for although he had not dealt by usury with them, nor any way wronged them, but yet had otherwise intermeddled with them by civil lending and borrowing, or other worldly affairs, they might have had though no just cause, yet diverse occasions of contending with him: neither was usury so usual among the jews, as that he should mention it as the usual and ordinary cause of contention among them. And thus much I hope may suffice for answer to that allegation out of jer. 15. 10. The other testimony is out of Esay 24. 2: where the Prophet hath these words, as some translations read, Like lender like borrower, like giver like taker to usury. But this allegation, though it did speak of lending and borrowing upon usury (as I have showed there is no necessity to grant so much, seeing the words may thus be read, the exactor, as he of whom he doth exact) yet it would prove nothing concerning this controversy: for there the Lord threateneth such a confusion of all estates, and overturning of the commonweal, that all men of dignity and ability being bereaved of that which they had, and so made equal with them of low degree and poor estate, the people should be as the priest, the servant as the master, the handmaid as the mistress, the buyer as the seller, the lender as the borrower, the exactor or usurer, as he of whom he exacteth. And thus much concerning the testimonies of Scripture. Now let us consider what other reasons may be alleged against borrowing upon usury. 1. As first, that lending and borrowing upon usury are relatives, and therefore if to lend upon usury be unlawful, it cannot be lawful to borrow upon usury. I answer as before, that relatives are not always of the like nature and quality: for to offer wrong and to suffer wrong, to oppress and to be oppressed, are relatives; and such relatives are to lend upon usury, and to borrow upon usury through necessity: for to lend upon usury to him that borroweth for urgent necessity, it is to offer wrong, and to oppress: therefore he which upon necessity yieldeth to pay usury, 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 sin. The borrower which upon necessity yieldeth to pay usury, doth suffer wrong. Therefore he doth not sin therein. The proposition is an axiom of Aristotle's in his Ethics, where proving, Eth. 5. c. 11. that it is a less evil to suffer injury than to offer injury, he setteth down this principle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. To be wronged or to suffer injury, is without sin and unjustice. Eth. 5. c. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And in another place he saith, That just dealing is a mean betwixt offering injury and suffering wrong, the one is to have too much, the other too little. But yet (saith he) justice is a mean not as each other moral virtue is, a mean betwixt two contrary vices; but as a mean betwixt too much and two little, that is to say, as an equality: from which whosoever swerveth, runneth into both the extremes: for where too much is given to the one, too little is given to the other. As for example, the usurer in taking from the borrower more than his own, leaveth to the borrower less than his own. 2. You will say, to be merely oppressed, or only to suffer wrong, we grant to be no sin: but the borrower upon usury willingly consenteth to that usury which is imposed upon him, yea he entreateth the usurer, that he will so lend unto him; and therefore he is guilty of his own harm, & accessary to the oppression of the usurer. I answer, he that borroweth upon necessity with such cautions as before I mentioned, is guilty neither of the one nor the other: For first in respect of himself, whereas there are two evils propounded unto him, the one, the inconvenience or mischief, for avoiding whereof he desireth to borrow, as perhaps the forfeiture of an hundred pounds: the other, the loss which he shall sustain by usury, which perhaps is five in fifty; the one whereof he must needs incur: therefore this latter being the lesser evil, and having the respect of a good or eligible thing, in comparison of the greater evil, he maketh choice thereof; not minding or desiring his own loss, but hoping to redeem a greater loss with a less. And yet he doth not willingly consent to the payment of usury, but his necessity for avoiding a greater evil maketh him seem willing to that whereunto he is simply unwilling, as I have said before. And as touching the usurer, whereas the borrower perceiveth him resolute to run into one of these two sins, either not to lend at all, or else upon usury, from both which it is not in his power to keep him, therefore the former (which is, not to lend at all to him that upon urgent necessity is desirous to borrow) being the greater sin, than the latter, which is to lend upon usury, his desire is to keep both the lender from the greater sin, and himself from the greater evil. 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 sins. I answer, when a man is in a case of urgent necessity, it is not only lawful for him, but also he is bound in conscience to use lawful means to come out of the same. When as therefore he wanteth presentmeans of his own, it is lawful for him to borrow, having an honest purpose to repay, yea and to desire those whom God hath enabled, to lend unto him. In desiring the able man to lend, thou only moovest him to a work of charity and liberality: but if upon this motion of thine, his covetousness cause him to sin, either by refusing to lend at all, or by requiring usury; well may that motion (as many other good and lawful things are) be an occasion of his sin, but there is no cause thereof but his own covetousness and the hardness of his heart, and thou art not accessary to his sin. But if at the first motion thou entreatest him to lend, with promise of usury, than thou inducest him to sin, and art accessary to his offence (as I have showed before) either by making him an usurer who was none before, (and so art deeper in the sin than he) or at least by inducing him to the actual committing of usury. Which being the usual custom of borrowers upon usury (whose manner is to go to the usurer, or to his broker to take up on interest (as they call it) so much money as they desire, perhaps an hundred pounds, where no mention being made but of the principal (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 upon usury are accessary to the sin of usury. At the first motion therefore thou mayest not offer usury, but only desire to borrow: which if thy need require, thou mayest lawfully do. But what if the covetousness of the party who is able and therefore aught to lend, and the hardness of his heart be such, that upon thy motion of borrowing he will either require usury, or refuse to lend altogether? in the former case, if thy necessity be such, that thou must needs borrow, and knowest not where to borrow freely elsewhere, thou mayest lawfully yield to the usury imposed: for in yielding, thou keepest both him from the greater sin, (which is not to lend at all) and thyself from a greater mischief. Why but you will say, ought I not to admonish him at the least, and to dissuade him from the practice of usury, seeing my yielding to pay, and my silence in not reproving usury, may argue that I approve it, and therefore am guilty thereof, as accessary thereto? I answer, that difference is to be made of the party with whom you deal: for if the party be tractable and of any hope, that Christian course of charitable admonition and brotherly reproof is to be taken with him; but if he be a desperate sinner (such as common usurers commonly are) whom if you admonish or reprove, you shall not profit him but hurt yourself, before such an hog the precious pearl of Christian admonition and brotherly reproof is not to be cast. Mat●h. 7. 6. Prou. 9 7, 8. But me thinks a man of a tender conscience (you will say) should hardly seek to such a man. So I say also: for if his necessity do not drive him, he should not seek to such an one neither hardly nor at all. But seeing God hath enabled him to lend, and the magistrate doth tollerat him to this end, that he may supply the wants of men which are in necessity: why may not I, upon whom the Lord hath laid a necessity of borrowing, seek to borrow of him who ought to lend to me? so long as I induce him not to sin, nor persuade him to any thing which is not good. But you will say, if the party be a common usurer, you know beforehand, that either he will lend upon usury, or not at all: and therefore seeing upon your motion he will take occasion to sin, you ought rather to forbear it, than that by your motion you should give him occasion of sinning, which for no temporal commodity you ought to do. I answer, that it is unknown to me, how the Lord (who would have the wealthy men tried by the signification of their want who are in need) will move his heart: and therefore so long as I move him only to that good which he ought to do, if he will thereby take occasion to offend, See Thom. Aq. sum. 2. 2. q. 78. 4. ad 2. it is an offence taken and not given. And for as much as this passive offence is not of ignorance or infirmity, but of a resolved malice and of a settled resolution in evil, such as was the scandal of the pharisees, Mat. 15. 14. it is to be neglected, neither am I being in a case of urgent necessity to forbear ask to borrow for fear of this passive scandal. But the latter point is more difficult, viz. whether after denial made by him who was entreated to lend, a man in case of urgent and extreme necessity may offer that condition to him, which if he shall accept, he shall offend by usury. As for example, if upon his denial he should reply, Refuse not I pray you to lend unto me, for my necessity is such, as that rather than I would not borrow, I would yield to very hard conditions; require what allowance you think good, or impose what condition you please, if it be not too unreasonable, I will yield to it. Such an offer I have showed before by like instances, not to be unlawful: to which I will add some others. Suppose a man in extremity of hunger to come to another who hath victuals, entreating him to let him have some food for his ready money: the other, though he perceiveth his need, refuseth: whereupon he replieth, Refuse not I pray you to sell me food, for such is my necessity, that rather than I would not buy victuals at this time, I would yield to what price you shall require, demand what you will, though it be the double price, etc. Or suppose the same man in the like want of necessaries either for himself or such as belong unto him, but wanting ready money, cometh to one who hath such commodities to sell, who refusing to sell without ready money, the other desireth him to let him have them, though he pay the dearer for them. The party thus selling the dearer, committeth usury. And suppose again, that the party who is entreated to lend, pretendeth as usurers many times do, that they have no money to pleasure the borrower with: whereupon the borrower entreateth him to help him with some commodity whereof he may make money: the lender (intending perhaps to buy the same himself under hand) lets him have a commodity, which he saith 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 commodity, cannot perhaps procure fourscore pounds for it. These examples with those before mentioned, may prove, that a man in present distress may make such an offer, which being extorted from him by his own necessity, and by the hardness of their hearts with whom he hath to deal, is, by his own necessity compelling him, to make choice of the less evil, and by the hardness of their hearts, whom he dissuadeth from the greater sin, to be excused, which otherwise were not warrantable. 3. But it may be objected again: He without whom the usurer cannot actually accomplish his sin, is partner of his sin. Without the borrower upon usury, the usurer cannot actually commit the sin of usury, therefore the borrower is partner of the usurers sin. The proposition being generally understood (as it must, or else the whole argumentation is a paralogism) is untrue: for although it be true in those sins which are committed betwixt a couple by the voluntary and mutual consent of both parties, yet where the one party yieldeth not voluntary consent, but is a patient, and the object rather of the others wrong than an agent with him, it is utterly false. The sin of rape can no more be committed without the innocent party that is ravished, than the sin of whoredom without the company of an harlot; and yet no man will say, that she which is ravished is partner of his sin that committeth the rape. The robber by the high way cannot commit robbery, unless the way faring man do travel that way: so likewise one man cannot oppress, unless there be another to be oppressed, nor impose usury, unless there be another on whom it is to be imposed: and yet he that is oppressed is not partner of the oppressors sin, nor the borrower who upon necessity borroweth upon usury, of the usurers sin. Indeed he that willingly and without necessity maketh that contract of usury, he is not oppressed; neither may it be denied but that he is partner of the usurers sin. But he that upon necessity and against his will yieldeth to the payment of usury, he is oppressed; neither can it truly be said, that he is partner of the usurers sin: for whosoever is oppressed, is wrongfully oppressed and against his will: and whosoever is wrongfully oppressed and against his will, he is no partner of the oppressors sin. When as therefore it is said, If there were no borrowers upon usury, there would be no usurers: to prove that all borrowers are partakers in the sin of usury, it might as well be said, That if there were no travelers by the high way, there would be no robbers by the high way: if there were none to suffer wrong, there would be none to offer wrong; if there were none to be oppressed, there would be no oppressors; to prove that the robbed, the wronged, the oppressed are guilty of the robbery, wrong, and oppression that is done unto them. For I have proved before, that the borrower upon necessity yielding to usury, is wronged and oppressed. 4. Again, if it be objected, That we may not do ill that good may come thereof: neither may we use unlawful means though to good ends, neither aught any worldly necessity force us to sin; all this I freely confess, and withal profess, that if all borrowing upon usury were an evil thing, (meaning the evil of sin) if to borrow upon usury upon necessity, were to use an unlawful means; or if it were to sin, that this evil were not to be done, though much good might come thereof, this unlawful means were not to be used, though our end and intent be never so good, and that no necessity should compel us to commit this sin. But this is the matter in question, which must be proved, and not taken for granted. For the contrary part I have proved, That to borrow in time of need is a lawful means, and to yield to usury upon necessity, with such cautions as before have been specified, is not to do an evil, namely of sin, that good may come thereof, but to suffer a less evil, namely of loss, for the avoiding of a greater. Hitherto we have spoken of the negative, that is to say, of that which the sound Christian and citizen of heaven doth not, viz. That he doth not put forth his money unto usury. Now we are briefly to consider the affirmative, which every true Christian in respect of his goods is bound to do: For whereas the usurer offendeth two ways, both in respect of the use, that he exposeth his money to usury; and in respect of his gettings, that he increaseth his wealth by usury: we are to show that two contrary duties are required of every faithful man, both in regard of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the getting, that he get his goods lawfully; and also in respect of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the use, that he freely communicate them to the good of others. Of just getting, because it is equally opposite to the vice mentioned in the next note, I will entreat after I have spoken thereof, as being the common affirmative to both these negatives. The communication of our goods, whether by free giving or free lending, to the good of others, as our ability shall afford, and their necessity require, is that spiritual usury which the Lord (who so severely condemneth all worldly usury) doth highly commend unto us in diverse places of the Scripture, affirming, That those who are bountiful towards the poor and needy, whether by free lending or free giving, do lend as it were upon usury to the Lord, Prou 19 17. who will repay and recompense them with advantage. Whereupon Augustine, Deus noster qui te prohibetesse foener atorem, In Psal. 36. Con●. 3. jubet te esse foeneratorem, & dicitur tibi, foener● Deo: Our God (saith he) who forbiddeth thee to be an usurer, commandeth thee to be an usurer, and to thee it is said, Lend, as it were upon usury to the Lord: To which purpose we are elsewhere exhorted, to distribute or communicate unto the necessities of the saints. And again, Rom. 12. 13. To do good and to destribut forget not, Heb. 13. 16. for with such sacrifices God is pleased. But there are three obstacles and impediments of free lending and free giving, by the removing whereof we may be effectually persuaded to put in practise this spiritual usury. The first is an erroneous conceit of worldly men, who imagine that the goods which they possess are their own, to dispose of as themselves think good; and therefore that they are not bound to distribute or communicate them to others, etc. But the Scriptures do teach us that we are not absolute Lords of that which we enjoy, Luk. 16. 1●. but the stewards of the Lord, who hath committed these goods as talents to be employed to his glory in the good of our brethren, and that of our stewardship we are one day to render a strait account: neither may we think that our account will be accepted, if we shall refuse to employ the good gifts of God to such uses as he hath appointed. If a noble man should commit a certain sum of money to his steward, appointing him to destribut the same to the relief of the poor; would not every man esteem that steward to be worse than a thief, if he should convert that money to his own uses? or if the Prince's Almoner should not communicate unto the poor the money committed to his trust, but withhold it from them, or divert it to other uses, would not every man condemn him in like sort? But we are the Lords stewards, and so many as are of ability are the Lords Almoners; and therefore if when God hath commanded us to communicate or destribut some part of our goods to the poor and needy, are not we as bad or rather worse than thieves, if we being of ability shall refuse to communicate to the necessities of our brethren? Let us then consider whether the Lord hath not required this duty at our hands. The precepts of free loan I have mentioned before: and for alms and free giving the Scripture is plentiful, charging not only the rich to be apt to communicate and so to be rich in good works, 1. Tim. 6. 17. 18 but every one that is not poor, to give alms according to their ability: Luke. 11. 41. and we must not only give if we be able, but also we must do our endeavour that we may be able, and if other means fail, we ought to labour and work with our hands that which is good (that is, Eph. 4. ●8. to take pains in some lawful calling) that we may have to give to him that needeth. Yea if the necessity of our brethren so require, we are to make sale of our goods and possessions for their 〈◊〉. 12. 33. relief, according to the commandment of our Saviour Christ, Act. 4. 34. and the practice of the primitive Church. And these duties of free lending and free giving are to be performed, readily, without delay, Pro. 3. 27, 28, constantly, without weariness, 2. Cor. 8. 11, cheerfully, without grudging: for the Lord loveth a cheerful giver, 2. Corinth. 9 7. And that we should not think these duties to be arbitrary, or the neglect of them not to draw upon us either guilt or punishment; therefore the Lord besides his manifold precepts straightly enjoining these duties, hath added both severe censures, and dreadful comminations against the neglect thereof, De. 1●. 9, 10, 11. it is censured as an evident sign of no love of God, 1. john. 3. 17. 1. john. 3. 17. as a sin, Deut. 15. 9 yea as a sin of Sodom, Ezech. 16. 49. The comminations are either general, Prou. 28. 27. as Prou. 28. 27, He that hideth his eyes (from the poor) shall abound with curses; or special, in this life, that he shall not obtain any thing at the hands of God: For he that stoppeth his ear at the crying of the poor, Prou. 21. 13. he shall also cry & not be heard: in the life to come, that he shall be cast into everlasting fire which is prepared for the devil and his angels: For such shall be the sentence of Christ our judge at the last day, Depart from me you cursed, Mat. 25. 41, 42. into everlasting fire, for I was an hungered (viz. in my poor members) and you gave me no meat, I thirsted and you gave me no drink, Luke 16. 2. etc. Seeing therefore our goods are not our own but the Lords, whose stewards we are, it cannot be denied but that we are to employ them as our Lord and master appointeth: and seeing our Lord and master appointeth us, and that upon pain of damnation, to communicate them to the necessities of our brethren, as their need shall require, and our ability afford; it behoveth us as we tender our own salvation, so also to tender the distressed estate of our poor brethren. The second impediment is covetousness, joined with distrust: for when as men are covetous they will not lay forth any thing, unless it be for their advantage: and being distrustful they imagine that what is given, is lost. But hereunto I will oppose, as an antidote, the gracious promises of God made to those who are gracious to the poor, whether by free giving or free lending. Thou sayst thou wilt not give because thou knowest not what want thyself may have: but what saith the holy Ghost, Prou. 28. 27. To him that giveth unto the poor shall be no want: but to him that hideth his eyes, shall be plenty of curses. Thou wilt not lend to the needy, because thou doubtest that what is lent to them will never be repaid: But what saith the spirit of God? He that hath mercy on the poor, Prou. 19 17. dareth unto the Lord, and the Lord will recompense him that which he hath given. To which you may add, Deut. 15. 10. & 23. 20. Luke 6. 35. Seeing therefore the Lord hath made such gracious promises to those that are merciful towards the poor and needy: were it not extreme infidelity to imagine, that by our liberality towards the poor we should become losers; seeing he hath promised to repay what is lent, and to reward what is given? Nay, so far shalt thou be from loss or hindrance by the charitable communicating of thy goods, as that this is the surest way not only of saving 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 us as naked out of this world as we came into it; these which we have charitably given, do remain unto us after death. And therefore as they which travel into foreign countries, do not carry their money with them, partly for fear of robbing by the way, and partly because it would not be currant in the country whereunto they travel, but deliver it to the bankers upon a bill of exchange, whereby they may be assured to receive their money: so we, being to depart out of this life, for as much as we cannot take our money with us, neither is it currant in heaven, aught to commit it to the poor and needy, as it were the Lords bankers, upon his promise in his word, as it were his bill of exchange, whereby he assureth us of full recompense in the life to come: Wherefore that which we commit to the poor according to the rules of charity, Illud non amittimus, sed promittimus, That we do not lose, but as it were send before us. And that is it which our Saviour saith, Luke 16. 9 Make you friends of this Mammon of iniquity, etc. For it is most certain that we shall be put out of the stewardship by death, neither shall the administration of these temporal goods any longer appertain unto us. What course therefore may we take, that when we are put out of our stewardship, we may have some benefit and comfort by the employment of our goods in the time of our stewardship? we are by the charitable exposing of our goods, to make us friends of this unrighteous Mammon, that when we shall be put out of this stewardship, we may be received into everlasting tabernacles. Again, the charitable exposing of goods, in the Scriptures is compared to sowing of seed in the ground, 2. Cor. 9 6, 2. Cor. 9 6. Therefore as the husbandman casteth his seed into the ground in hope of good increase in time of harvest, although his seed do rot in the mean time, and die in the earth; so we should cast our seed upon the poor, as it were the Lords ploughed land, in certain assurance of a plentiful increase in the great harvest, at which time it shall be said, Mat. 25. 34, 35. Come you blessed of my father, inherit the kingdom which is prepared for you: for when I was hungry, you gave me meat, when I was thirsty, you gave me drink; etc. That therefore which hindereth men from giving alms (that is a covetous desire of bettering our estate) would chiefly stir us up thereto, if we yielded any credit to the promises of God. Wouldest thou then thrive by usury? lend not upon worldly usury to men, who will pay thee but ten in the hundred, but lend upon spiritual usury unto the Lord, who hath promised to repay an hundred fold. The third and last impediment, is hardness of heart, shutting up the bowels of compassion in the richer sort, and taking from them all feeling and regard of other men's necessities. For the removing whereof, let the richer sort consider, first, that the poorest Christian that liveth, is his own flesh, Esay. 58. 7. Secondly, that he is his brother in Christ, redeemed by the same most precious blood of Christ. Yea thirdly, that he is a fellow member of the same body, whereof Christ is the head: and therefore in the fourth place that Christ esteemeth that given to him, Mat. 25. 40. 4●. which is given to his poor members; and that to be denied to himself, which is denied to one of them. Consider then with me, if any man ought to deny unto Christ an alms, who hath not denied himself to us: or if any should, whether he were not to be esteemed a most wicked and hard hearted man. If you shall say, far be it from us that we should deny any thing to Christ our Saviour, and yet are hard hearted towards the poor; I would advise 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 hungry, Mat. 25. 44, 45. or thirsty, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? To whom our Saviour answereth, Verily I say unto you, in as much as you did it not to one of the least of these, you did it not to me, Mat. 25. 44, 45, where also we may observe that the sentence of salvation and condemnation shall be pronounced at the last day, according either to the performance or neglect of this duty. Wherefore as we tender the salvation of our souls, so let us think ourselves bound not only to abstain from all worldly usury, which I proved to be a damnable sin; but also to practise this spiritual usury, wherein we having lent unto the Lord, shall be sure to receive a plentiful reward. THere remaineth the tenth and last note of the sound Christian and citizen of heaven, in these words, Nor taketh reward against the innocent. Now rewards are taken either by way of bribery to pervert judgement, or by way of treachery to betray innocent blood. To pervert judgement, bribes are taken: first, by judges and those that belong to them, 1. Sam. 8. 3. after the example of the sons of Samuel, who when they were appointed judges did not walk in the ways of their father (for he was free from taking rewards, 1. Sam. 12. 3.) but turned aside after lucre, and taking rewards, perverted judgement. Secondly, by counsellors and advocates, Act. 24. after the example of Tertullus, who (so he might have his fee) cared not what false calumniations he uttered against the Apostle Paul. Thirdly, by witnesses who are hired to give false witness against the innocent, according to the example of those who were suborned against Na●oth, 1. King. 21. and against our Saviour Christ, Mat. 26, 59, 60. & 28. 12▪ 15. both before his death and after his resurrection. Of treachery also we have examples in the Scriptures, as of Dalila, jud. 16. 5, 18. who for reward betrayed Samson into the hands of the Philistines; Mat. 26. 15. & 27. 4. and of judas the traitor, who for thirty pieces of money betrayed our Saviour Christ. But that I may speak to the intendment of the holy Ghost in this place, I am to show, that this is a note of God's 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 chose the taking of rewards, as a certain badge of the wicked. For as touching the former, when question was made who should dwell with a consuming fire, Deut. 4. 24. that is, Heb. 12. 19 God: the Prophet Esay maketh answer Chapter. 33, Esay. 33. 15. He that refuseth gain of oppression, and shaketh his hands from taking of gifts, etc. he shall dwell on high. The same is testified, Prou. 15. 27. Prou. 15. 27. He that is greedy of gain, troubleth his own house: but he that hateth gifts, shall live. On the other side, taking of bribes is acknowledged in the Scripture to be an undoubted token of the wicked, Prou. 17. 23. Prou. 17. 23. (The wicked man taketh a gift out of the bosom (to wit, of the giver) to wrest the ways of judgement.) Of accursed persons, Deut. 27. 25. Deut. 27. 25. (Cursed be he that taketh a reward to put to death innocent blood. And all the people shall say Amen.) Of reprobates and castaways, job. 15. 34. job. 15. 34. (Fire shall devour the houses of bribes, that is, of them that take bribes.) And Psal. 26. 9, 10, Psal. 26. 9 10. 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 soul (saith he) with the sinners, nor my life with the bloody men: in whose hands is wickedness, and their right hand is full of bribes. The use 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 saved; and chose, taking of rewards an undoubted mark of the wicked, who if they continue in this sin shall be condemned: therefore it behoveth us to shake our hands from taking of rewards, if we would have any hope or assurance that we shall dwell in the mountain of God's holiness: For they that shall dwell in the mountain of God, are such (saith the holy Ghost) as do not take rewards against the innocent. Wherefore if thou dost take rewards, and that against the innocent (for the innocent party doth not use to give bribes, therefore bribes are commonly taken against the innocent) how canst thou hope that thou shalt ever inherit the kingdom of God? But these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, these takers of rewards, do not only deprive themselves of all true hope of salvation, but also incur most certainly the just vengeance of God, which they pull not only upon themselves and their houses, as I showed before out of Deut. 27. 25, Prou. 15. 27, job. 15, 34, but also upon their country, which should be more dear unto them than themselves; 〈◊〉 therefore said to destroy it, Prou. 29, 4: 〈…〉. 29 4. For among the 〈…〉 abominations, for which the Lord doth threat●●●struction against jerusalem, this is none of the least, ●zech. 22. 12, In thee have they taken gifts to shed blood, Ezech 22. 1●. thou hast taken usury and increase, etc. But that which is spoken to all, seemeth to be spoken to none. I will therefore convert my speech to all the sorts of them that take gifts severally, as to corrupt judges, advocates, and witnesses. For as touching traitors, whom every one knoweth to be worse than common cutthroats and murderers (because to the murder of the innocent, whereof they are guilty, they add perfidious treachery) I shall not need to speak. First therefore and principally I am to speak to judges, officers, and magistrates: for now adays bribery hath so corrupted public places and functions, that every petite office, whereof the stipends and lawful fees are but small, is notwithstanding by such corrupt ways and indirect means as are found out, sufficient to gather great wealth. But let such men besides the general arguments, before used, consider with me how dangerous this kind of filthy gain is, how wicked, and how pernicious. The danger is showed, Deut. 16. 19, Wrest not thou the law (saith the Lord to judges and officers) nor respect any person, Deut. 16. 19 neither take reward: Exod. 23. 8. for the reward blindeth the eyes (not of the unwise only, but) of the wise, and perverteth the words (not of the wicked only, but also) of the just. But the grievousness of this offence will more clearly appear, if besides the danger to themselves, we shall consider how greatly they offend both against God and their neighbour: against God; Exod. 22. 28. for judges and magistrates are by the holy ghost in the Scriptures called Gods, Psal. 82. 6. 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 used, when he exhorted the judges, whom he had ordained, to the upright performance of their duty; 2. Chron. 19 6. Take heed what you do (saith he) for you execute not the judgements of man, but of the Lord, and he will be with you in the cause and judgement. Wherefore now let the fear of the Lord be upon you, take heed and do it, for there is none iniquity with the Lord our God, neither respect of persons, nor receiving of reward. Whosoever therefore perverteth judgement, as much as in him lieth, he maketh God (whose judgement it is) untrue and unjust. Secondly they offend against that justice which ought to be exercised towards our neighbour: first, because they do most grossly abuse the commonwealth, of whom they receive both authority and maintenance, that they may do much mischief thereunto. Secondly, because they are as the Prophet Esay speaketh, Esay. 1. 23. companions of thieves. Thy princes (saith he) are companions of thieves: every one loveth gifts and followeth after rewards. Neither do they only help the wicked to spoil his neighbour, but themselves also do rob and spoil them, and that also under the colour and show of judgement and justice. So that whereas the Lord hath ordained the judgement seat, to be a rock of defence and refuge for the innocent and guiltless, they have made it an hill of robbers. Thirdly, because they have not only set judgement and justice to sale (which is an abominable practice) but also as the Prophet Amos speaketh, Amos. 2. 6. They sell the righteous for silver, and the poor for a pair of shoes. Such judges Demosthenes compared to a pair of schools, which always incline on that side whence they have received 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. 28. 21. Prou. 28. 21, To have respect of persons it is not good: for that man will transgress for a piece of bread. It were therefore to be wished, that justice and judges now adays 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 receive rewards, nor respect persons, which is commonly a consequent of rewards. Upon the greatness of this offence followeth the third thing, namely that is is pernicious to them that use it: for therefore doth the holy ghost denounce a fearful woe against such persons, Esay 5. 23. Esay 5. 23. Woe be to them which iusti●ie the wicked for a reward, and take away the righteousness of the righteous from him, therefore, as the flame of fire devoureth the stubble, and as the chaff is consumed of the flame, so their root shall be as rottenness, etc. But it is only pernicious to themselves, but also to the country wherein they live, as I have in general showed, Ezek. 22. 12. Ezek. 22. 12. and thereunto we may add the testimony of the Prophet Micah, Mic. 3. 11, 12. chap. 3. 11, 12. for when as he had said, that the heads or princes of jerusalem did judge for rewards, and the priests did teach for hire, he inferreth; Therefore shall Zion for your sake be ploughed as a field, and jerusalem shall be an ●eape, and the mountain of the house as the high places of the forest. I come to corrupt lawyers and advocates; who so often take reward against the innocent, as they do take upon them the defence of such causes, as they in their own conscience are persuaded to be evil and unjust. Which being so common a fault among lawyers, as that very few which plead causes either in civil or ecclesiastical courts do seem to make any conscience thereof, to whom all is fish that cometh to their nets; therefore all lawyers are to be exhorted to apply this note unto themselves. For if those which shall be saved, are such as do not take a reward against the innocent, as the holy ghost here witnesseth; how then can they be saved, whose usual practice is to take rewards against the innocent? And that they may the more effectually be dissuaded from this sin, let them a little consider with me, how fearfully they sin against God, their neighbour, and themselves. Against God, whiles they seek to overthrow the truth, and to pervert the Judgement, which is the Lords. Secondly, against their neighbour. And in this regard, every corrupt lawyer is, as Solomon saith of every false witness, an hammer, Prou. 25. 1●. a sword, and a sharp arrow, an hammer or mallet to the judge, a sword to his client, and an arrow to his adursarie. For whiles our lawyers do their endeavours, as the Greek sophisters were wont 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to make the worse cause the better, they do as it were knock the judge on the head, amazing him so and dazzling his eyes, that he may not see and pronounce the truth. To their client they are as two edged swords, wounding him two ways, to wit, in body and soul. As touching his body and outward estate, they notably impoverish him to enrich themselves, and pluck off his feathers to feather their own nest: for as the fowler's ●age is full of birds, so the houses of these falconers are full of riches gotten by deceit, jer. 5. 26. 27. as jeremy speaketh. The soul also of their client they wou●d, when they animate him to go on in offering wrong to his neighbour, and cause him to sin against his own soul. To the adversary, being indeed the innocent party, every Tertullus is a sharp arrow, wounding him either in body, goods, or good name; against all or any whereof they care not what untruths and slanderous calumniations they utter, so their cause may thereby be advantaged. Lastly, they sin against themselves and their own souls, first, because they aid the wicked unto evil which is forbidden, Exod. 23. 1. and is reproved, 2. Chron. 19 2, as also Psal. 50. 18. When thou sawest a thief, thou consentedst unto him, and is condemned, Rom. 1. 31. Secondly, because they have sold their tongues to speak likes: for an evil cause cannot be maintained but by manifold untruths. Now riches or treasures gotten by a deceitful or lying tongue, is vanity tossed too and fro of them that seek death, Prou. 21. 6. Prou. 21 6. And therefore it is greatly to be feared, lest these men as they have set their tongues, so also their ●oules to sale: for that is truly affirmed of all covetous persons. Eccles. 10. 9 The like is to be said of every false witness, who for reward is suborned to testify untruths, That he sinneth against God, whose judgement he seeketh to pervert; against the judge, whom he endeavoureth to avert from justice and truth; against the parties who suborneth him, to whom he consenteth unto evil; against the innocent party, whom by his false testimony he hurteth, and sometimes killeth him with a word; against his own soul; for seeing a false witness is an abbomination unto the Lord, Prou. 6. 18. Prou. 6. 18, therefore he shall not escape, but surely perish, Prou. 19 5. 9 Prou. 19 5. 9 And yet this is not all that may be said in detestation of false witness bearing: For seeing witnesses in places of judgement do not deliver their testimonies but upon an oath; therefore every false witness is guilty not only of false witness bearing, but also of perjury: whereby he polluteth the holy name of God▪ wrongeth the innocent, abuseth the judge, and all that are present, and that under the religion of an oath; he citeth the Lord himself, and that in the place of judgement to testify an untruth, and (which is most fearful) he tempteth the Lord, and as it were dareth him in the audience of allthat are present to execute his fierce wrath and indignation upon him. For in oaths we call upon God not only to be our witness, that we swear truly, but also to be a revenger of us, if we swear falsely: therefore he which sweareth that which he knoweth to be untrue, he provoketh the Lord, and as it were dareth him to take vengeance upon him. Thus than we see by these two last notes, what the sound Christian and citizen of heaven doth not, to wit, that neither privately in contracts, nor publicly in place of judgement, he getteth his goods unlawfully: as for example, by usury, or bribery. Now we are briefly to consider the contrary affirmative: namely, that every sound Christian maketh conscience of his gettings, having a true purpose and upright endeavour to obtain and procure the commodities of this life only by good and lawful means, And that we may all of us in like sort be persuaded to make conscience of this duty, let us have in our minds these considerations: first, that riches are fitly compared to thorns, which, if we be not careful in the gathering of them, will prick and wound, not the hand but the conscience; yea, and if we be over-greedie of them, will pierce us through with many sorrows: 1. Tim. 6. 10. and secondly, that so oft as they (being offered to our desire) cannot be compassed by good and lawful means, they are the baits of the Devil. And therefore we are not to lay hold upon every commodity which is propounded unto us, but we are to look unto the lawfulness of the means: for if we attain them by unlawful means, we do with them swallow the hook of the Devil. And this is a certain truth, that those which will be rich, 1. Tim. 6. 9 that is, which have set down with themselves that they will attain to wealth, whether the Lord do give them lawful means or not; they fall into temptation and snares of the Devil, for he cannot lay any bait of commodity to entrap them, which they will not be ready to obtain by sin, which is the very hook of the Devil. Thirdly, we are to acknowledge that it is the blessing of God which maketh rich, Prou. 10. 22, and that the Lord doth not bless ill gotten goods, see Prou. 13. 11. and I●rem. chapter 17. 11. Fourthly, that better is a little with righteousness, than great revenues without equity, Prou. 16. 8. Psal. 37. 16, and that it is better to be in mean estate with a good conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hesiod. than with the shipwreck of a good conscience to be rich. Fiftly,, that goods justly gotten, are the good gifts of God, and pledges of his love towards thee, if also thou hast grace to use them well: but chose, that ill gotten goods, obtained by sin in the service of the devil, they are the wages which the prince of this world giveth to his servants, and are as Nazianzen saith, the earnest penny of perdition: or that I may speak more effectually, they are the price of men's souls, for which covetous men, Ec●les. 10. 9 who have set their souls to sale, do sell them to the devil. Lastly, let us esteem that only to be gained, which is gotten lawfully. And when any thing which we desire cannot be gotten lawfully, let us remember, that as the Apostle saith, 1. Tim. 6. 6. Great ga●e is godliness with contentedness: Whereas chose, in that which is unjustly gotten three is exceeding great loss. And therefore the heathen man did well advise us, to choose loss rather than unhonest gain: for the one (saith he) will grieve thee but once, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chilo. and the other for ever. For indeed, what is gained in that which is gotten by sin? an earthly commodity, which to a worldly man is not only vain and unprofitable, but also hurtful. But what is lo●t? thy soul: For the wages of sin as death, and the soul that shines shall die. Now if the soul should be weighed in the balance of Critol●us against all the commodities of the world, it would overweigh them all. Wherefore let that divine Oracle of our Saviour Christ always sound in our ears, What will it profit a man, if he shall gain the whole world, and lose his own soul. Mar. 8. 36. should we not sin to gain the whole world, and shall we be ready to sin for every trifle in the world? Would not the whole world be a sufficient ransom to redeem our souls, and shall we ●ell our souls to the devil for every nothing in this world? Was Esau profane and foolish, who in his hunger sold his birthright for a mess of pottage, and are not we much more profane and foolish, if for matters of like value but less necessity, we shall make away an everlasting inheritance, yea, an eternal kingdom in heaven? And thus much may suffice to have spoken concerning the description of the sound Christian and citizen of heaven. Now followeth the privilege of every sound Christian, who is qualified according to that description, viz. That he shall never be removed: for so saith the holy ghost, He that doth these things, shall never be removed. Where we are to consider two things: first, who it is to whom this privilege belongeth; and secondly, what this privilege is: the party 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 soundness of the heart, not by the words of the mouth, or colour of the countenance, but by the pulse of the arm: so of the soundness and uprightness 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 heaven, unless also we do well. Mat. 7. 2●. Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my father which is in heaven. It is a good thing to read and hear, and by reading and hearing to know the will of God, but we shall never attain to happiness, unless we be also careful to do it. Apoc. 1. 3. Blessed it ●e which readeth (saith john the Divine) and blessed are they which ●e are the words of this prophecy (but he stayeth not there) and observe (saith he) the things which are written therein. It is a good thing to have the word of God preached and a miserable thing to be without it, as Solomon saith, Prou. 29. 18. Prou. 29. 18. but he that so heareth it as that he keepeth it, o happy is he. They are blessed (saith our Saviour Christ) that ●eare the word of God and keep it. Luke 11. 28. And again, If you know these things, john 13. 17. happy are you if you do them. We are therefore from hence to be exhorted unto well doing: For seeing a sound Christian and citizen of heaven is to be discerned by doing these things, 2. Pet. 1. 10. as the holy ghost here teacheth, it behoveth us by doing them to make our calling and election sure. For if we do these things, we shall never fall, as Peter also by the same spirit affirmeth. The privilege itself is, that he shall never be removed, or as some read, that he shall not fall for ever: not for ever, that is, never, as john 13. 8. Thou shalt not wash myfeets for ever. And the same privilege in the same words is repeated, Psal. 112. 6. The good man shall never be removed: and Prou. 10. 30. The righteous shall never be removed. Psal. 112. 6. And this privilege doth so truly and properly belong to every sound Christian, Prou. 10. 30. 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 never be removed. For when D●uid had demanded, Who shall sojourn in tby Tabernacle, and who shall rest in thy holy hill? that is, Lord, by what tokens may a sound Christian and heir of the kingdom of heaven be discerned? The Lord maketh answer, He that walketh uprightly and worketh righteousness, and speaketh the truth which is in his heart, etc. he is a sound Christian, and heir of the kingdom of heaven. But he useth not those words, but in stead of them he useth these to the same sense, He shall never be removed. Whereupon it plainly followeth, that every upright and sound Christian is such an one as shall never be removed. These words therefore afford this most comfortable doctrine, That the perseverance, & consequently the salvation of the upright, of the righteous, of the faithful and sound Christian, is certain. And this truth is elsewhere in the Scriptures most plainly and plentifully taught, as shall be showed, when my treatise of Perseverance, which I have already finished, shall be thought fit to be published. In the mean time, let us from this doctrine gather this use, That seeing it is the privilege of the upright & sound Christian never to be removed, we ought therefore by walking uprightly, by exercising righteousness, by speaking the truth from our hearts, etc. labour to make our calling and election sure; for if we do these things, we shall never fall. FINIS. The Faults escaped are thus to be corrected. PAg. 8 lin. 20. care. p. 9 l. a fine 10. jagur. in Mar. l. a f. 5. are. p. 13. l. 1. region l. 15. concavam. l. a f▪ 10. now l. a f. 5. vanity and▪ p. 15. l. 18. & 19 the short & light. p. 16. Marg. for Heb 6 11. ●. Heb. 4. 11. p. 19 l. 12. Charity. p. 23. l. 10. four are, p. 24. l. 8. I said the▪ p. 25. l. 2. make. l. 11. with perfect righteousness. p. 27. Mar. l. 8. Be lo-leb valeb. p. 40. l. 2. & 3. Solomon p. 43. l. 22. for righteousness r. uprightness. p. 59 l. a f. 6. & p. 79. l. 16. & 27. ingenuous. p. 67. l. 15. fruits. p. 69. l. 22. for us. Profitable. p. 70. l. a f● vi● regni. p. 71. l. a f. 8. care of well. p. 72. l. 10. works which in l. ult. mere civil p. 73. l. 13. they are feigned l. 11. bribe l. 23. but splendida. l. a. f. 8. By this l. a. f. 6. of mere p. 74. l. 18. child of God p. 75. l. a. f. 10 in his heart p. 76. l. ult. But yet p. 79. l▪ 15. seventhly, hereunto. p. 80. l. 3. eightly, if p. 90. l. a▪ f. 13. pereundo quaerat p. 91. l. 17. and therefore a vice. p. 93. l. 14. celebrate l. 18. serpent's p▪ 101. l. 21. we are freely. p. 102. l. 7. Scripture. l. 14. is the pr. p. 103. l. 12. premonished p. 117. l. 9 & 10. to revenge, answered. p. 121. l. 18 are not only mal. l. 24. peculiar p. 125, l. 20. howsoever all. p. 129. l. a. f. 5. indices p. 137. l. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉▪ ●. 15. we have p. 145, l. 18. implied in. p. 146. Ma. l. a. f. 8. peierare. p. 147. l. 9 & 10. void, and of. p. 154. l. 5 by this. p. 155. l. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 136. l. a. f. 5. whatsoever p. 159. col. 2. l. 2. commodation. p. 164. l. 7. contracts p. 166. l. 9 as belonging. l. 19 thy default l. 22. quanti l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 167. l. 3. cause as it l. 12. certain, or. p. 170. l. ult. of the drachmae. p. 171. l. 10. diverse rates l. 16. decunx l. 17. quincunx. Mar. l. 5. sesquialtera l. 10. foenerat●rum haec. p. 172. l. 9 Antoninus. l. 11. help. p. 179. l. 16. Rome made. p. 180. l. 3. to give. 182. l. 11. restored p. 183. l. ult. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 184. l. 8. thereof p. 186. l. 6. who making l. 12. twenty shillings l. 19 then in. p. 187. l. 9 some few p. 191. l. 19 pro rata temporis p. 192. l. 22. Nubibus. As p. 196. l. 7. excelsive l. a▪ f. 5. in hiphil. p. 198 l. 7. & 9 & l. a▪ f. 9 & l. 199. l. 5. Nashah. p. 203. l. 4. generally. 207. l. 14. shall men. p. 208. l. a▪ f. 3 & 4. hostis. p. 209. l. 22 would p. 216. l. 3 the Lord answereth, he that p. 222. l. 22. because his p. 235. l. a▪ f. 3. commuted. p. 238. l. 15. of horses. p. 244. l. 6. interusurium. p. 252. l. 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & l. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 259. Mar. l. 1. Epod. 2. p. 260. l. 11. wealthier p. 262. l. a. f. 4. trientes. p. 263. l. 12. Alcoran p. 264. l. 16. forbidden. p. 287. l. a. f. 3. brought. p. 301. l. of. 8. carriage. Of p. 306. l. 2. secondly, the lender p. 308. l. 22. but of other. p. 310. l. 4. reverend▪ p. 311. l a▪ f. 13. imprecation. In Marg. l. 11. danisticum. p. 313. l. a▪ f. 9 & 10. do not repent. p. 314. l. a▪ f. 12. all-sufficient. p. 317. l. a▪ f. 8. less. p. 330. l. 4. acknowledged in the Scriptures to be no sin. p. 339. l. 10. and too. p. 345. l. 18. n usury. p. 350. l. 4. praemittimus.