'T was the saying of a merry man , that in Christendome , Heysin Geogr. p. 222. there were neither Schollers enough , Gentlemen enough , nor Iewes enough , and when answer was made that of all these there were rather too great a plenty than any scarcity at all , he replyed , that if there were Schollers enough , there would not be so many double and treble beneficed men as there are ; if Gentlemen enough , so many peasants would not be ranked amongst the Gentry ; and if Iewes enough , so many Christians would not professe Vsury , a sinne which the Christians first learned of the Iewes ; and what a shame is it that they should now be thought to equall , if not exceed their teachers . But before we censure this sinne , let us first know what it is : the description of it is this , Pastum ex mutuo lucrum ; Wils . Dist. a gaine exacted by covenant , above the principall onely , in lieu and recompence of the lending . There are five things belonging to Vsury as necessary : First , a principall , as wares , or summes of money ; Secondly , lending ; thirdly , gaine ; fourthly , a chiefe purpose by lending to increase the stocke ; and lastly , a covenant for that end , as the very desire and expectation of gaine , for lending onely is mentall and intentionall Vsury , so the imposing , or by covenant afore-hand agreeing for increase above the principall is actuall Vsury , which is cleane opposite unto Gods Word , and may very fitly bee termed biting lucre , so the Hebrewes termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which comes from the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to bite , and 't is no ordinary biting , but 't is usually taken for the biting of Serpents , so the word is used * * Numb. 21.9 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the Serpent had bitten a man , then hee looked to the Serpent of brasse and lived ; now this kind of Vsury , positive Lawes doe not onely restraine but not allow , and the Law of God doth every where condeme , in the 22 of Exod. 25. Levit. 25.36 , 37. the words are perspicuous and plaine to every mans capacity . Jf thou lend money to my people that is the poore amongst you , thou shalt not be as a Vsurer unto him , thou shalt not oppresse him with Vsury ; yet covetousnesse here Nodum in hoc scirpo quaesivit hath found out a two-fold evasion to shunne this precept , the first exception is verball drawne from the etymology of the word ; the other is personall from the expresse mention of the poore , here ( say some ) Vsury is forbidden , but the word there used is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which ( as you now heard ) is derived from a word which signifies to bite , so that if it bee not uncivill Vsury , if it be toothlesse , if it be not biting Vsury , 't is no breach of this precept , but first t is to be observed , that it is a true and an ancient saying in the Schooles , Bishop Andr. de Vsura theolog . determ . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the derivation of words is but a false witnesse , and not alwayes to be trusted ; and againe , this answer will not suffice , for there is no Vsury but bites more or lesse , some like the morning Wolfe greedy of his prey , fastens the teeth more deepely , and that which is but moderated or qualified ( as men thinke ) perhaps , five , sixe , or seven in the hundred ; yet what is this , but as it is in the Greeke proverbe , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to shave to the very skin ; and like the Dog , flee to draw some blood : so that although all kind of Vsury bite not alike , yet there is no Vsury at all that is toothlesse : Againe , this answer overthrowes the very ground of the Law which bids us to love our Neighbour as our selves ; 't is but pharisaicall to say , so it bee not biting Vsury it matters not , this is spoken like a goood Christian , Let mee lend to my brother , so I may profit him , so I may doe him good thereby .

Againe , in Exodus 22. and Leviticus 25. there is expresse mention made of the poore ; therefore ( say some ) so long as we put not our money to use to poore men the matter is safe enough , but this is easily answered , that although these two places make mention of the poore , yet in the 23. of Deut. 19. there is an absolute law without any relation at all to the poore man , thou shalt not give to Vsury to thy Brother , usury of money , usury of meale , usury of any thing that is put to usury ; and whereas it is said in the verse following , unto a stranger thou maist lend upon Vsury ; this was permitted for a time , not as lawfull , but for avoiding of a greater mischiefe , and for the hardnesse of their hearts , as our Saviour speakes of their other practises * * Math. 19.8 . but wee that live in the glorious Sunne-shine of the Gospel , ought to account every man our Neighbour and our Brother .

But to proceed , because the Law forbids taking Vsury of the poore man , doth it therefore permit taking Vsury of the rich ? this can neither bee good consequence nor good Divinity , let mee paralel this place with some other places of Scripture ; * * Exod. 22.22 . it said yee shall not trouble any widdow or fatherlesse child , doth it therefore follow that it is lawfull to wrong him that hath a father , or her that hath a husband ? * * Deut. 27.18 . The Law sayes , Cursed is he that maketh the blind goe out of his way , doth it therefore permit not to shew the way to him that can see ? * * Deut. 24.14 . The Law provides that the hired servant if hee be needy and poore shall not bee oppressed , but have his wages paid him ; shall we therefore conclude , that if hee be not needy and poore , hee shall be deprived thereof ? But to come a little neerer I would gladly know the reason , seeing it is unlawfull to lend money upon usury to the poore , why should it be lawfull to the rich ? is it because his bagges are fuller , he may better spare it without prejudice or detriment ? and is not this to plead the case of the Theefe , may not the same reason serve for the Theefe as for the Vsurer , the Theefe may say thus with himselfe , this is a poore man and to be pittied , but that 's a rich , a well monyed-man , I will rob him , because he can spare it , he can want it without detriment or wrong unto his estate ; but we all know that be a man poore or be he rich , theft is utterly unlawfull ; so that here Vsury is made no lesse than a kinde of robberry , and as one tearmes it , Terrestris piratica , a kinde of land-pyracy : So then you see that neither the word , neither in the Text , nor yet the expresse mention of the poore hinders , but that this precept is universall , and that all kind of Vsury , whether civill or uncivill , whether exacted from those of the lowest condition , or from the richer sort of men , but is here condemned as unlawfull .

I will urge this precept a little further . In the Law there are three things the thing forbidden , the censure , and the penalty ; the thing forbidden you have already heard , the censure followes ; that is , how this sinne of Vsury hath beene thought on , and amongst what sinnes it hath beene ranked in former ages , and if you reade the Scriptures ( which is alwaies wont to admire Saul amongst the Prophets ) you shall finde a very severe and heavy taxation of this sinne , read but * * Ezek. 18.8 . Basill . where you shall find this sinne to use the words of a Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the holy Prophet reckons it in the very midst of most abominable sinnes , upon the committing of one of which , death followes , as vers. 13. or hath given forth upon usury , or hath taken increase shall he live ? and 't is answered in the very next words , Hee shall not live , hee shall dye the death , and his blood shall bee upon him . The penalty is next , and that is two-fold , in this life , and that which is to come : First , in this life reade * * Prov 28.8 . He that increaseth his riches by Vsury and interest , gathereth them for him that will be mereifull to the poore ; where this transferring of such riches to uncertaine heires is an argument of an unjust possession , and therefore unjustly possessed , because unjustly gained : Secondly , in the life to come , and that is the curse of God . Out of the * * Psal. 15.5 . Saint Ambrose frames this Argument , if he be blessed that hath not given his money upon Vsury , then doubtlesse he is cursed that hath . Now from the Law it selfe I proceed to the intent and purpose of it : Saint Paul doth very aptly explaine that generall rule and true meaning of all lawfull contracts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2 Cor. 8.14 . that there may be equality ( saith he ) which was by the very heathens themselves called the fountaine of Iustice ; this equality is of two sorts , either internall of the minde , or else in things themselves externally covenanted for : That equality or proportion of minde our Saviour ( the best interpreter of his Fathers will ) hath placed in this that whatsoever wee would that men should doe unto us , even so also should wee doe unto them * * Mat. 7.12 . . Now marke , there is none ( I presume ) that desires to have the yoke of Vsury laid on his necke , no not so much as toothlesse Vsury ( as they tearme it ) but rather none than any at all . Let a man then deale thus with his Brother , let our Saviours rule flourish , let Vsury perish ; and as for things themselves , if we looke to the covenant for loane , there is no equity or equality at all , Doct. Fent . de Vsura . for the borrower is bound to make good the principall , and to pay the increase for the use or the same principall for the time it is lent : I demand then during the time of loane , whose is the principall , thine or the borrowers ? it was thine before thou lentst it , and shall be thine at the day of payment , but during the time of loane it is the borrowers , for thou hast by covenant passed over both use and property unto him , so that during that time hee is the owner of it , and if it perisheth , it perisheth to the borrower as to the right owner for that time ; I aske then by what right canst thou covenant to receive hire for the use of that which is none of thine , during the time it is not thine . If a man let a house or land , he may covenant to receive hire , because he hath passed over the use onely , reserving the property to himselfe , therefore if a man make waste upon such land , the owner may justly complaine , because the property is still his ; but it is not so in money , why then should a man covenant for hire for the use of that wherein he hath no right or property ; therefore 't is an unequall bargain the borrower hath the use onely of thy principall and payeth for the use which alone is his , why then should he beare the perill of thy principall , which is none of his ? This is a nice quiddity or Schoole-tricke , Exod. 22.15 . but the equity of Gods owne Law , the borrower shall not make it good , for if it be a hired thing it came for the hire , it is added , if the owner thereof stand by ( to wit ) that it appeare to perish , or by hurt , not by any default of the borower , so admit that money could by Vsurers be made a hired thing , yet the equity of Gods Law binds that if it appeare to miscarry without the fault of the owner , the borrower shall not make it good , because it came for hire . So you see here is no equity , the Vsurer receives great gaine without labour , cleere gaine without cost , certaine gaine without perill , out of the industry , the charges , the meere uncertainties of the borrower , a cleanely Alchymist that can extract much silver and wast nothing in smoake , these are the Kine of Bashan , that feede upon the Commons . Amos 4.1 .

As Nature teacheth men to doe that which is seemly , kind , and naturall , so Religion teacheth Christians in all their affaires , to depend upon Gods providence , and expect a blessing from heaven ; so it ought to be , and so it is in all professions except Vsury , Nullum de Deo hominum genus pejus sentiunt quam Danistarum , of all sort of men , the Vsurer thinkes worst of God , and will least trust him , bee it faire or foule , hee will bee sure of his mony . The Husbandman lookes up to the clouds , and prayes for seasonable weather ; the Merchant observes the wind , and prayes God to deliver him from tempest and wracke ; the Trades-man wisheth the people may have money that he may vent his wares at a reasonable rate , and live in some good fashion ; the labouring man prayes for worke and health , that hee may be able to get a poore living by the sweat of his browes ; onely the Mony-monger hath least need of all other men to say his prayers , bee it wet or dry , bee it tempest or calme , let the wind blow East , West , North , or South ; be he well , or bee he sicke , be hee gowty or lame , or sound of body , let him be what he will , or doe what he list , he shall bee sure of his mony , for time onely workes for him ; all the dayes in the Almanacke are set aworke to worke out his gaine ; nay the Sabbath shall not be omitted , the red letter is as good for his purpose as the blacke , to helpe make up the number of daies , of weekes , of moneths , so the time goes out , and his money comes in , and hee seemes not to stand in that need of Gods providence as other honest men doe , and can wee thinke in conscience , that God is pleased with such a life ?

And thus you see in the first place , that Vsury is absolutely condemned from the authority of sacred Scriptures ; and where this oracle vouchsafes to speake , we need no farther authority for confirmation ; but unto this may be added a cloud of witnesses , as first the consent of Churches East and West , and if wee reverence the judgement of reverend men both for their learning and sanctimony of life , they ought to be a great motive to sway our judgements herein ; all which were so farre from moderating or qualifying this practise of Vsury , that whensoever they met with it , they sharpned their pens , as if their spirits were moved and stirred in them more than ordinarily .

So likewise the Church assembled in Counsells , have flatly decreed against it ; Clergy-men for this sinne to be degraded ; the Laity to be excommunicated : all this ( I suppose ) is enough to prove Vsury a sinne . But yet if the light of nature bee able to discover the same , 't will aggravate the matter much more ; there are Moats which are not discerned but in the Sun-shine ; Saint Paul faith * * Rom. 7.7 . that hee had not knowne that concupiscence had beene a sinne , except the law had manifested the same ; and suppose that Vsury were but as a moat in the eye , yet that were troublesome , because the eye is tender , as the conscience of every Christian ought to be , but if the inhabitants of the Regions of darkenesse that never saw the sun-shine of revealed truth , shall notwithstanding discerne Vsury to be inordinate and vitious , doubtlesse then 't is no Moat ; beames may be discovered by the twi-light of nature , and so hath Vsury ever beene held even amongst the heathens themselves for a grosse inormity .

Plato in his Lawes , and his Scholer Aristotle in his Politicks , have forbidden it as unlawfull , 1 Lib. cap. 7. polit. Cic. de Off. lib. 2. Seneca lib. 7. de Benef. and condemned it as unnaturall ; Cato makes it twice as bad as theft , and equals it with murder● Quid foenerari ? quid hominem occidere ? ( Seneca in his 7. booke De Benef. ) Quid foenus & Kalendarium & Vsura nisi humanae cupiditates extra naturam quaesita nomina ; he findes a place for it in the Kallender , but not in nature . Plutarch . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Plutarch writes that Vsurers mocke the Philosophers for that old Principle , Ex nihilo nihil fit , because they can make something of nothing ; and hence happily it is that the Latines proper tearme for Vsury is Foenus quasi foetus pecuniae , the brood of mony ; and in the same sense did the Greekes call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifies to breed or bring forth , though some would derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies deceit or oppression ; as if Vsury were not to be misliked for its owne sake , unlesse it were convicted of some sensible oppression , but the consent of the Grammarians fetcheth it neerer hand , taking the Nowne from the Verbe , and the primitive signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is birth , next it signifies the issue it selfe , as the first-borne is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and according to these two significations , some have given a double reason of this name , Ambrose lib. de Tobia cap. 12. Graeci appellarunt Vsuras 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eo quod dolores partus animae debitoris excitare videantur , the Grecians call Vsury by a name which signifies birth , because it brings the pangs of travell upon the soule of the Debtor ; a woman in travell doth not sweat and labour to bring forth with greater anguish of mind , than a Debtor compelled to bring home the principall with increase . Another * * ●asi● . makes Month 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the onely fathers ; and borrowers , the onely mothers to bring forth this unnaturall brood of Vsury , unnaturall even as the brood of Vipers , which eate thorow the entralls of their mother ; so doth the borrower bring forth to the Vsurer , to the destruction oftentimes of himselfe and family . And Saint Chrysostome sayes that mony thus lent , In quintum Mathei . is like the biting of the Serpent , called Aspis , for he that is stung by that Serpent feeleth a kind of pleasant itch , whereby he falls asleepe , Doct. Wilsoa de Vsura . and through the pleasantnesse of his sleepe dyes in pleasure , for then the poison by little and little , disperseth it selfe through ali the parts of the body ; so after a man hath once taken up mony upon Vsury , and lives pleasantly therewith for a time , at length the Vsury so pierceth through his whole estate , that neither lands nor livings are able to pay his debts . Pliny makes mention of a worme called Teredos that breeds in Timber , Plin. lib. 7. Nat. Hist. which being touched or handled , seemes very soft , and yet hath such hard teeth , that it destroyes all manner of wood , the Barke , and out side remaining intire . Many men now adayes make a faire shew with other mens mony thus borrowed , but if every Bird should fetch his feather , would be as naked as Aesops Crow , for when death hewes them downe , their estates prove like a hollow tree , no sound Timber for posterity to build withall ; for this worme of Vsury hath gnawed away their substance : Mony thus taken up is like a new piece put into an old garment , which being taken away the rent is made worse .

Now he that is a Vsurer , if you aske what hee is , Doct. Fent . or of what profession , he will not gladly owne that name ; mens consciences are more troubled at the name , than at the practise of the sinne : some therefore calls him a man that puts out his mony , but this is ambiguous , hee may put it out , as the Lion puts out his claw , and then woe bee to him that comes neere his grate ; but most commonly , he is tearmed one that lives upon his mony , and this is without all exception ; for as the Gentlemen lives upon his rents ; the poore labourer upon the sweat of his browes ; the Merchant and Trades-man , upon their adventures , skill , and industry ; the Husband-man and Grasier , upon the increase of the earth , and breed of Cattell ; so the Vsurer lives upon his monies , that yeanes , and foales , and calves to him once in six months at farthest . What a foole then was Aristotle , to call mony barren , which yeelds a double harvest , at the least , every yeere , and the former crop makes seed-Corne for the next .

Nature hath established to all things under the Sunne , a certaine tearme , and pitch , when they shall make stay of increase , and multiplying ; the land if it want a jubile , will in time grow heartlesse ; houses if they be not re-edified , will decay ; trees will leave bearing ; cattell breeding , when they grow old ; mens labours and skill will faile with yeeres , only the Vsurers mony doth multiply infinitely , the longer the lustier , if he can but live he may see his monies monies mony ; even to an hundred generations ; and is not this unnaturall ? Surely it hath but small resemblance to that naturall increase , which the God of nature hath established , as most innocent amongst men ; is it not strange , that men of all ages should inveigh so bitterly against this sinne , it seemes 't is of a most devouring nature , as the Poet sayes * * Lucan . Hinc Vsura vorax avidumque in pectore foenus , and brings men to strange extremities , Aristoph . comaed . de nubibus . as it did poore Strepsiades ( whose estate was ship-wrackt by fraighting with Vsury ) that could devise no better shift than to a hire a Witch to pull the Moone out of Heaven , that the Vsurers moneths might never come about .

If this sinne then can find no footing , either in Divinity or Nature , how shall it stand ? Divines have excommunicated it out of the Church ; Philosophers have proved it a Monster in Nature ; yet for all this it hath taken deepe root in Common-wealths , both Heathenish and Christian ; the ancient Romans , seeing the mischiefe of Vsury , would tollerate but their Foenus unciarium , Tacitus lib. 5 . ●●nalium . one in the hundred ( as Cornelius Tacitus relates ) and whosoever exceeded that , should bee punished foure-fold ; whereas by the Law of their twelve Tables , theft was to he punished but two-fold ; it seemes in those dayes if theeves had been scarse , Foeneratores bis fures , a Vsurer was to goe for two : Mahomet himselfe hath condemned it amongst the Turkes , Alcoran Azoar 4.6.11 . as is to be seene in their Alcoran , and ascribes the miseries of the Iewes to this sinne of Vsury . So carefull have Governours ever beene amongst Heathen and Barbarians to suppresse this Monster ; for what Country hath Vsury ever beene suffered in , which in time hath not rued the same ? Doct. Andr. de Vsuris . Cicily was in great bondage by it , till Cato set it at liberty ; Sparta in no lesse calamity , till Licurgus redeemed it ; all Aegypt so plagued with it , that they were glad to make a Law , that none should borrow , unlesse he laid his Fathers corps to pawne ; Athens infected with it , till Agis his bone-fire of Vsurers bonds had purged that City .

Meditating upon that plague of Flies , which was the fourth plague which God sent upon the Egyptians * * Exod. 8.24 . . Considering the nature of these , we may not unfitly compare Vsurers unto them , for as these flies did sucke out the Egyptians blood , by byting and stinging , and causing of smart , so these men with their , Noverint Vniversi , make a universall ruine of many a mans estate , and so fetch him in still with the condition of the obligation , that at length his condition is wofull , and his very heart breakes with the bitter thought of , Bee it knowne unto all men : these are cursed flies , the suckers of mens sap , the drinkers of their blood , the Egyptian Flie was nothing like these , but it was a great plague of God , sent to punish the sinnes of men , but withall let us remember that these flies of Egypt had but a time , God sent them in wrath , and tooke them away in mercy : upon intreaty , some Moses or other , may in time stand up , and God may send a strong West-wind to sweep these canker wormes away ; if England were as well cleered of these , as it is of Wolves , it would be so much the happier .

What then must bee the conclusion of all the premisses , Charity , Iustice , Piety ; Nature her selfe , the Lawes of God and of men , all authority , ancient and moderne , joyning their forces against the Vsurer , how can be stand environed with such a cloud of witnesses , or justifie himselfe against the day of triall ? Yet few men there are in these dayes that have any remorse or touch of conscience for this sinne , their consciences are caute rized as with a hot iron , there is such a thicke skin growne over their hearts , that they will hardly be circumcized in this point , and this senselesse stupidity seemes to proceed originally from three principall causes ; first , the generall practise of Vsury makes every one in particular to thinke that he shall shift as well as others ; now custome and example though it would not be admitted in Schooles for an argument , yet it workes much upon vulgar understandings , for the people being as Labans sheepe , led by the eye , conceive as they fee ; seeing therefore Vsury so much practized of all sorts , men are thereby without farther consideration much moved to thinke it lawfull . If it be so hainous a sinne to take Vsury as you make it ( say some ) what shall become of such and such , who ( I am sure ) have as good soules to God as I ? pray God I have no greater sinne to answer for than this , and then I hope I shall do well enough . See the power and efficacy of example , but let none be so simple as to thinke that the custome of any thing should make it lawfull ; this is a fearefull temptation to be drawne into sinne by imitation ; 't was that which turned so many legions of Angels into Devils , to see the brighter and more glorious Spirits leave their station by disobedience ; but did that mitigate Gods wrath toward them of inferiour rancke ? no , Divine justice required that they who were drawn into the same fault , should be enwrapped in the same condemnation : when there were but two in all the world to transgresse , concerning that onely forbidden fruit , the example of the one inticed the other , but did that extenuate the fault ? Nothing lesse : if any man therefore through ignorance hath beene drawne to the practise●●f this sinne ? ( and I perswade my selfe did some know how dangerous a practise Vsury is , they would never venter their soules upon it ) let such as they tender their owne soules , take notice how this of ignorance will not excuse , but rather condemne them that have so good meanes of better resolution , if God would move their hearts to seeke after it : be well resolved then before your practise , trust not your owne resolution in this case ; Mammon is subtle to beguile you , therefore be as diligent to take counsell for your soules in Religion , as you are for your bodies in Physicke , or your goods in law ; and desire no lesse security of conscience in this question of Vsury , than you doe for your principall in the practice of it : Let not the practise of some one minister amongst you encourage any to the like practise , or because it is a question , therefore because it is a question , let it not arme any against remorse or touch of conscience . Doct. Fent . Those that have written most favourably of it , reverend Master Calvin , who is the supposed Patron of Vsury , doth no way countenance it , as it is practised in these dayes : If any man therefore shall take you aside , as Peter did Christ , Mat. 26.23 . to favour your dealing herein , suspect that whispering to savour not the things which bee of God , but the things that be of men .