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
THE VSVRERS PLEA ANSWERED In a Sermon preached at Southampton the 18. day of Iuly being Thursday and their Lecture day 1633. By ROGER TVRNER Mr. of Arts and Minister of Gods Word neere SOVTHAMPTON AVG. in Psal 36. Serm. 3. Qui prohibit te esse foeneratorum ille jubet te esse foeneratorem LONDON Printed by E. P. for Robert Bostocke and are to be sould at his shop in Pauls Church-yard at the signe of the Kings head 1634. TO THE RIGHT Worshipfull the Maior Aldermen Burgesses and the rest of that ancient and famous Corporation of Southampton the Author wisheth the blessings of this life and of a better GENTLEMEN here is that presented to your eyes which not long since sounded in your eares that common Apologie for being men in print the importunity of friends cannot be altogether mine for some whom this may most concerne will least desire it but when I remember that ancient saying of Lucian * Encomien petriae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the smoake of a mans owne country is better than the fire of another I doubt not but that these my tender labours which are but smoaky vapours of ignorance compared to the enlightning fire of others knowledge such as daily you heare shall finde an easier passage into your acceptance because here I had my first being where you all have your happy dwelling 'T was once farre from my meaning to have exposed my selfe to the paraphrase of this censorious age but rather to have hid this weak conception never to have come to the birth but when it would no longer endure to be imprisoned in the womb but violently breake forth I thought being my first borne to deale cautelously with it though not with the Aegyptians cruelly to murther it yet with Moses his parents charitably to hide it for my owne private use it might have had the hap to have been still-borne but it hath cried and some that then heard it have since desired to heare it speake thinking it may live and doe some good and although it speake somewhat bitterly and bite so close which perhaps some may not relish yet it bites nothing but sinne I see no reason why we should spare the least sinne since for it the world was drowned to punish it the Law given to prevent it the Sonne of the most high dyed to satisfie for it and the world shall againe be destroyed to finish it much lesse a sinne of this nature so hainous so detestable For the matter hereof I have imitated not the spider but the Bee the spiders web is not the more commendable because it is woven out of its owne bowels nor the Bees honey lesse usefull and pleasant because it is gathered from severall flowers what ever it be 't was yours first in the intention and occasion now in the protection and nourishment 't is not so farre put forth to nurse but that the parents shall quickly see the good usage of it if it thrive in your keeping you have crowned the desires and endeavours of him who is at Your service in Christ and for his truth ROGER TVRNER THE VSVRERS PLEA ANSWERED MATH 25.27 Thou oughtest therefore to have put my money to the Exchangers that when J had come J might have had my owne with Vsury THese words at the first view may seeme to countenance a sinne too frequently practised in these gold-thirsty dayes I meane that biting sinne of Vsury grown now to a profession but the Text being parabolicall cannot be a sufficient foundation whereon to raise an argument to prove the lawfulnesse thereof for it is an ancient saying in the Schooles that Scriptura parabolica non est argumentativa besides 22. q. 78. art 1.1 m. this Vsury here in the Text is taken metaphorically as Aquinas observes for spirituall thriftinesse and the increase of those spirituall gifts and graces which God bestowes upon us willing us to profit gaine and goe forward in them which tends to our advantage not unto his this will more easily appeare if wee observe but the scope and drift of this parable which I will but touch that so it may appeare how farre they are mistaken who make this Text a foundation whereon to ground the lawfulnesse of Vsury The Parable begins thus The Kingdome of heaven is like unto a man who going into a farre Country called his servants and delivered them his goods to one he gave five tallents to another two to a third one to each man according to his ability prudence and faculty to gaine thereby the first that had received five tallents by his industry doubled them and gained five more Verse 16. so he that had received two gained likewise other two but he that received one fearing that if he should have imployed his tallent instead of gaine hee might reape some detriment or losse hee therefore digs and hides his talent in the earth thinking that he had done sufficiently if he restored his money whole to his Master as he received it After a long season the Master of these servants returnes to call them to account the first that by the well imployment of his five tallents had gained five more is entertained by his Master both with praise and reward so likewise the second but the third when he came to give an account confesseth that he had hid his tallent in the earth and begins by laying an accusation on his Master to excuse himselfe for so doing I knew saith he to his Master that thou wert an hard man Verse 24. reaping where thou sowedst not and gathering where thou strowedst not I was therefore afraid and went and hid my talent in the earth behold thou hast thine own but his Master by way of increpation retorts his owne words calling him evill and slothfull servant seeing saith he thou knewest me to be such a one as thou saiest reaping where I sowed not and gathering where I strowed not thou oughtest therefore to have given my money to the Exchangers c. Now for the explication hereof by a certaine man here is meant our blessed Savior by going into a far country is meant his departure from earth to heaven where hee now sits at the right hand of his Father till he shall returne unto judgement he called his servants that is us Christians into his Church to us be hath delivered his goods i. e. gifts and blessings both corporall and spirituall for all are the gifts of God now because God gives not to every man alike but on some he bestowes greater gifts on other lesser therefore the Master is here said to give to one servant five tallents to another two to a third one yet all these tallents i. e. these gifts and blessings are bestowed on us not that they should be idle but imployed to advantage and profit now they are said to gaine by their tallent who religiously imploy those gifts of God as the understanding will memory the faculties of soule and
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
man may make use of another mans sinne to some good end so God oftentimes makes use of some mens wickednes to good purposes so a man may lawfully give Vsury where inevitable occasions shall inforce an invincible necessity eyther for the preservation of his credit and estate or for supply of present wants eyther of nature or person as it is lawfull for a man falling amongst Theeves to tell how much money hee hath to the end hee may have his life According to the example of those tenne men Ier. 41.8 who said to Ismael Slay us not for wee have Treasure in the Field If these occasions bee imposed and not drawne upon a man by some former negligence or default if he attempt to borrow no more than hee shall be able to pay at the time if upon such occasions he cannot borrow freely then is he no agent in the sinne but a meere patient in the opression of Vsury To conclude then let not those poore evasions of biting and toothlesse Vsury deceive us they are but as figge leaves shapen by some indulgent wits to cover the nakednesse of that which the Law of God of nature and equity have discovered to be deformed and naked in it selfe as if there were some Vsury without the meaning of Gods Law or as if God had never meant to condemne Vsurers but onely to muzzle them for biting some are content to moderate themselves in this kinde of gaine and then if it be a sinne 't is but a little one as Lot said of Zoar and my soule shall live Gen. 19.20 Modicae sâ—â—… quae perdunt nos they are little ones that undâ—e us a meat in the eye if it bee not gotten forth in time may grow to a pinne and a webbe And a mans conscience may suffer shippe-wracke as well on a sand as upon a rocke he that heapes up moderate sinnes wrackes his soule upon a sand and so sinking by little and little his conscience is at length swallowed without any sense or feeling at all And as for that personall exception let not that deceive us because some will not oppresse the poore therefore they will lend their money to a rich Merchant Doth the Asse bray Iob 6.5 when hee hath Provender or loweth the Oxeâ— when hee hath Fodder To what end doth bee borrow being of sufficient wealth already but onely that hee may compasse greater matters than his owne stocke will reach unto what warrant is there in equity and conscience either for him to borrow or such to lend let him plow with his owne Heifer and drinke of the Waters of his owne Well Heb. 13.5 let him follow the Apostles rule to be content with what hee hath If this were practised then would not the greater Merchants like the great Fishes swallow the lesser Frie but all might live comfortably one by another Lastly let Charitie Iustice Pietie Nature her selfe the Lawes of God and man all authoritie ancient and moderne joyning their forces against this sinne at last prevaile against it For my owne part I have endevoured to satisfie my selfe in this point for I had rather finde my selfe at home in my owne conscience than seeke my selfe abroad in other mens practises 1 King 18. And in the next place I have presumed a little to trouble Israel in this sinne I know I shall incurre varietie of censure so that being thought too busie perhaps I shall be constrained to take up that Text of Scripture Zach. 13.6 * Loe thus am I wounded in the house of my friends But be they friends or be they strangers let them strike with their tongue and wound at their pleasure if I haue awakened but any one mans conscience to see the wounds that this sinne hath made in it I have my reward Let me crave your attention to one observation upon the Text and so I will conclude Thou oughtest to have given my money to the Exchangers c. that when I had come I might have had my owne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with advantage 't is in some Translations the Vulgar cum Vsura Beza cum foenore the word is properly with Vsurie Here we see God is the Vsurer lending Talents unto men to lay out that he may have his owne againe with interest Qui prohibet te esse foeneratorem ille jubet te esse foeneratorem sayth Saint Augustine In Psal 36. Serm. 3. Hee that forbids thee to be an Vsurer commands thee to be an Vsurer viz. in the dispensation of those spirituall gifts which God bestowes upon us Exod. 25.25 * In the Tabernacle there were small and great Vessels some smaller Cups some greater Goblets yet all these Vessels both small and great did serve for the use of the Tabernacle So should it be in the Church euery one should imploy the Talent which hee hath received to the best advantage that he can to the glory of God and the salvation of his owne soule Nolite quiescere lucrari Christo quia lucrati estis à Christo sayth Saint Augustine Let us not cease to bee gayners unto Christ because wee our selves were gayned by him The Ministers must give their Money to the Exchangers i. they must preach the Word of God unto the people so venerable Bede upon Luke 19. Qui verbi pecuniam à Doctore percipit emitque credendo necesse est eam cum Vsuris solvat operando ut quod auditu didicit exequatur actu Hee that hath received that heavenly Money of Gods blessed Word from the mouth of the Preacher 〈◊〉 must â—ay it againe with interest i. Hee must 〈…〉 hath heard with his eare to expresse in his life and conversation labouring to say with Saint Paul 1. Cor. 15.10 The grace that was in me was not in vaine Where God soweth hee expects his Harvest and no Graine so meane in our estimation out of which in proportion hee expects not a timely Croppe This is that spirituall Vsurie which God requires at our hands Which if wee strive to pay him here wee shall hereafter both Pastor and people heare that happie Welcome which our Saviour himselfe pronounceth to those two faithfull Servants in the 23. Verse of this Chapter Enter into the joy of your Master Into which joy thou O Father bring us all for thy deare Sonnes sake Christ Iesus to whom with thy selfe and blessed Spirit be ascribed all honour c. FINIS