Selected quad for the lemma: money_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
money_n	brother_n	lend_v	usury_n	2,696	5	13.2061	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A97360	The works of the judicious and learned divine Dr. Thomas Taylor, part 1. sometimes preacher of Aldermanbury, London. Published by himself in his life time, in several smaller volumes, now collected together into three volumes in fol. two of which are here bound together. The first volume containing, I. An exposition on the 32. Psalm ... The second volume containing, I. An exposition of the parable of the sower and seed, on Luk. 8. ... The third volume is in the press, and will containe in it, I. The progress of sts, to full holinesse ...	Taylor, Thomas, 1576-1632.	1659 (1659)	Wing T560A	683,147	498

ground under the milstone of Gods heavie displeasure and Levit. 19.13 Thou shalt not robb thy neighbour the Work-mans hire shall not abide with thee till the morning The reason is in Deut. 24.15 Lest thy Servant cry against thee to the Lord surely it shall be sin unto thee Obj. 2. But thou mayest make the best of thine own commodities by hoysing the prices and diminishing or corrupting the quantity or quality No man can force thee to sell thy own in dear times unlesse thou wilt and much lesse to give it away to the poor and needy then shut up thy heart live to thy self let others shift for themselves as thou doest for one Ans It is written that covetousness is the root of all evil and that it is Idolatry and the Lord hath sworn by a great oath even by his own excellency Amos 8.4 that he will never forget any of their works that swallow up the poor and make the needy of the Land to fail that were weary of the Sabbath because it hindred their setting of Wheat to sale that made the Epha small and the shekel great and falsified their weights and sold corrupt corn that is took all courses for gain Besides the fearful fruits of covetousness in Achan Gehezi Ahab Judas Object 3 But thou lendest thy money too freely ten in the hundred thou maiest take by Law but if by cunning tricks and devices thou canst get twenty in the hundred thou shalt grow rich the sooner Answ It is written Luke 6.35 Lend freely looking for nothing again and Deut. 23.19 Thou shalt not give to usury to thy brother and Exod. 22.25 If thou lend mony to my people thou shalt not bee an Usurer and Levit. 25.36 Thou shalt take no usury nor advantage neither lend him money nor victuals to increase and What shall it profit a man to win the whole world and lose his own soul Object 4. But thou art a poor man and defraudest thy self of profit thou mayest by an oath or a lye or a little cunning and sleight get good gains and why needest thou be so nice Answ It is written Prov. 22.2 The rich and the poor meet together and the Lord is the maker of them both that is in their persons and in their estates and Levit. 19.11 12. Yee shall not swear by my name falsly neither defile the name of the Lord thy God and That the curse entereth into the house of the swearer and thief and Yee shall not steal nor deal falsly nor lye one to another and that all that love abomination and lyes shall bee kept without the gates of the holy City with dogs Rev. 22.15 and that I must not lye for Gods glory much less for my own profit Object 5 But thou maiest revenge thy self upon thy enemy and make him know whom hee hath in hand broach some untruth or other upon him and thou shalt at least disgrace him and if thou le●st him go with this every one will scorn thee Answ It is written Vengeance is mine and I will repay saith the Lord and Thou shalt not bear false witnesse and Matth. 7.12 Whatsoever you would that men should do to you the same do you to them and It is the glory of a man to pass by offences Object 6. But the cause is good the Catholike cause it is but a title of rebellion or treason indeed it is a meritorious work and thou shalt bee Canonized a Romish Martyr if thou shalt kill a King or Queen or Prince that is an Heretick but above all if thou canst by one terrible blow not only kill the King Queen and Prince but also the whole Council all the Lords all the Judges all the Laws all the Law-makers yea and blow up the whole Parliament-house and with that three heretical Kingdomes together Answ Here wee can hold no longer but in such a temptation as is so direct a worship of the Devil with our Lord say Avoid Satan bee packing foul Devil for It is written Rom. 13.1 Let every soul be subject to the higher powers and 1 Pet. 2.14 Submit your selves to all manner ordinance of man and the fearful judgement of Corah Dathan and Abiram with their complices betide such Catholike rebels as dare lift up their hands against the Lords annointed not to cut off his lap but his life which is the life and breath of all his people Use 2. The scripture the hammer of heresies Instance in justification by works The like use hath the Scripture in the right use of it against all errors and heresies as wee may see in these instances 1 If the Papists would teach us justification by workes Answ It is written Rom. 3.20 By the works of the Law shall no flesh be justified and the like in Gal. 3.3 4 5. And Paul had as many merits as any yet he would not bee found in his own righteousnesse Phil. 3.9 and our righteousness is but as filthinesse or filthy clouts and after our best indeavours wee are but unprofitable Servants 2 If they urge us with transubstantiation and real presence Answ It is written that after Christ had given the Sacrament In transubstantiation hee went into the garden and suffered which hee could not if hee had been eaten before and not being glorified and 2 remembrance is of things absent 3 He continues in heaven till his comming to judgement Act. 3.21 4 The Fathers are the same Sacramental bread 1 Cor. 10.3 and yet Christ was not then in the flesh 5 There is no alteration in the sign of Baptism and there is the same use of the sign of the Lords Supper In the seven Sacraments 3 If they object unto us seven Sacraments Wee reply against their five bastard ones as in that of Matrimony for the rest thus 1 It hath no sign instituted by God when he brought Eve to Adam here is matrimony but no sign the ring which they make a sign is not 2 It is not proper to the Church as Sacraments are but common to Jews Turkes and Infidels 3 Every Sacrament belongs to every Member of the Church but matrimony belongs not to their Priests and Votaries 4 All Sacraments serve to confirm faith so doth not matrimony Adam in innocency had no need of saith but hee had need of matrimony In orig nal sin after baptism 4 If they tell us that by Baptism Original sin is quite washed away Wee Answer No true Baptism takes away the guilt but not the being of sin and it is written of David Psal 51.5 that hee confessed hee was still in Original sin see also Rom. 7.7 and Jam. 1.13 In absolute necessity of Baptism 5 If they would thrust upon us the absolute necessity of Baptism Answ It is written that Circumcision being the same in signification and use with Baptism was omitted in the wildernesse forty years and that David doubted not of his uncircumcised childs salvation and that children are holy through their beleeving

proceedeth out of the mouth of God it is rather a death than a life his bread becomes poyson and as Rats-bane in his bowels because he hath it without a promise and without blessing Obj. I see no such thing Ans Many poysons are long a working but the end of such is death and the more slowly they work the more slily and certainly they kill And if the Lord doe not invert the order he hath set in nature by cursing the particular creatures be sure he hath in his justice reserved a curse for the unjust person and he shall not avoyd it This doctrin specially applied laies hold upon sundry sorts of men who live contrary to the word They are these I. Such as live out of lawful callings which are one part of the word of God that we should get our living in the sweat of our browes and so long as we are in our way we have his word we shall bee provided for And the word proceeding out of the mouth of God is that he that will not labour must not eat because he eats not his own and such as will not live after this word by Gods word they ought not to live because they are idle and unprofitable burdens of the earth who 1 abuse Gods providence who ties the ends and means together 2 infringe that good order which God hath established for the avoiding of confusion in Church or Common-wealth namely that every man should serve God in the service of man in some warrantable and profitable civil calling 3 As hee is no better than an Infidel that depends only on means seeing man lives by every word of God so he that in a lawful course of life provides not for his family is worse than an infidel Of this sort are our knots of companions of drinking and gaming company and wandring rouges and beggers I knit them together because they are all of a strain and either are Beggers or shall be These commonly come not to Church to hear their duties and therefore they must bee taught by correction and discipline of those that are the executioners of justice II. Such as think they live well enough and yet it is by deceiving others by stealing oppression extortion lying swearing and falshood in buying and selling and why say they may not a man help and shift for himself But consider 1 What a poor help it is when a man will use unlawful means and to shift out of one evil by another Hee doth as the Prophet speaks avoid a Lyon and a Bear meets him Pilate would keep his place by unlawful means the delivering of Christ to bee crucified but besides that hee brought innocent blood upon himself hee lost his place and flew himself 2 Consider That if Gods Word of blessing go not with the means his word of curse doth and so the Prophet Zachary saith that the curse entereth into the house of the swearer and of the theef chap. 5. v. 4. and this curse shall remain in the midst of his house and consume the very timber and stones This curse often scatters ill-gotten goods as fast as they were ever hastily gathered if not in his own daies yet in some unthrifty heir after him 3 Consider how God crosseth the vain conceit of unjust persons they think all that is any way gotten to bee gain and profit but the word is Prov. 10.2 that treasures of wickednesse profit nothing they cannot help a man from the hand of God nay when the evil day comes they are gone and leave a man alone to grapple with death and judgement and turn a man naked to the sentence of condemnation for his wicked getting and holding of them III. Another sort of men who live not by the Word of God Vel minimu● fructus ex pecunia pe●cip● non potest sine Dei offensione proximi inju● 2. Calv. Epist 226. but against it are Usurers who pull themselves out of all lawful callings and set up a trade for the publike evil and their own private good which were there nothing else against it proves it not to bee of Gods devising for every calling of Gods devising is helpful to men in general but the Spirit of God hath given this a name from biting and hurting But wee have the Scripture most expresly against it whether it bee manifest as is a contract for gain as for ten pound to pay eleven at the years end or covert whereby men find devices which they call mysteries to defeat the laws and seem to contract and either not to lend or not for gain The word that proceedeth out of the mouth of God saith Exod. 22. v. 25. If thou lend money to my people with thee thou shalt not be an Usurer thou shalt not oppress him Mark how usury and oppression is all one And Deut. 23.19 Thou shalt not lend upon usury to thy brother the usury of money meat or any thing that may bee lent But the Usurer that will live by his money and not by Gods word saith Yea but of the Gentiles they might though not of a brother To which I say that now the partition wall is taken away and neither Jew nor Gentile remains all are our brethren in Christ and therefore of no man must usury bee expected unless thou beest worse than a Jew Let the Usurer answer this if he can Again those Gentiles were of those nations of the Canaanites Ab hoc usuram e●ig● quem non sit crimen occultic Amb. which they were commanded to destroy and usury was as teeth given them and allowed by God to eat them up withall Seest thou a man whom thou mayest lawfully kill take use of him but not of thy brother Object I will not take usury of the poor but of the rich Answ But the text is Thou shalt not take usury of thy brother bee he poor or rich though the rich bee better able to suffer wrong yet thou art not by any word enabled to offer it The word which proceedeth out of the mouth of God saith Psal 15.5 Hee that giveth not his mony to usury shall dwell in the Lords Tabernacle and rest on his holy hill and Ezek. 18.17 Hee that hath not received usury and increase c. wherein it is plain without all tricks that either to give out or take in usury excludes out of heaven Object Hee means to oppresse a man with usury Answ Every usury is oppression and every Usurer fears not God Levit. 25.36 Thou shalt not take usury but fear the Lord. Object But that Law was judicial not moral Answ That is false for our Saviour renewed in it the Gospel Luke 6.35 Lend freely looking for nothing again Therefore it is moral Besides that usury is condemned amongst the great transgressions of the Moral law Ezek. 18.13 Object Wee may do as we would bee dealt by and it is charity so to lend as another may benefit himself Answ No man in need would borrow but freely

unlesse hee were madd neither is it charity nor humanity to take money for a duty the nature of which is to bee free Charity seeks not her own and much less other mens but of these sorts of wicked men the speech is true Their mercies are cruel As charitable as that Usurer is so conscionable is hee that follows His conscience will not suffer him to take above the law not above ten in the hundred and that he hopes he may according to the wholesome laws of the Land Answ Where were his conscience if the Law of King Edward the sixth were revived whereby it was utterly forbidden according to the Canon of Gods Word and the ancient Canons of the Church but for the Statute now in force enacted Eliz. 13. c. 8. 1 I say it alloweth no usury but punisheth the excess of it 2 The title of the Act is An Act against Usury How then is it for it 3 It calleth usury a detestable sin how then can it secure thy conscience 4 All usury above ten in the hundred is punishable by the forfeit of the usury 5 What if the Laws of men should permit what Gods Law condemns is it not plain that this conscionable man flyeth Gods law to shelter his sin under mans as though the Laws of man were the rule of conscience and not Gods laws or as if the law of an inferiour can dispense with the law of the superiour or as if Moses permitting one evil in the Jews namely the putting away of their wives for preventing a greater did allow thereof or warrnnted the sin to the conscience of the hard-hearted Husband Wee conclude then that the Usurer lives not by any word of God but against it And to these adde the bands of this sin the Brokers to Usurers that live or raise gains by letting out other mens mony I will say no more to them but if hee bee shut out of heaven that lends his money to usury be shall hardly get in that is his Agent And humane Laws condemn theeves and accessaries It is a Statute of Henry the 7. Anno. 3. that all such Brokers for usury shall pay for every default twenty pounds and suffer half a years imprisonment and bee brought to the open shame of the Pillory It is just with God that Saul and his armour-bearer should fall together and dye on their own swords IV. Such live not by any word of God as encroach upon the Sabbaths of God by labouring either in themselves or in their servants as 1 by buying or selling wares Neh. 13.18 2 By works of the six daies whether in harvest or caring time Exod. 16.29 34.21 Neh. 13.15 3 by travelling for gain or pleasure For the Sabbath was made for our spiritual profit it is a day to give and collect almes and not gain Manna it self must not bee gathered on the Sabbath much lesse must more ignoble sustenance if it bee sought it shall not bee sound Object 1 May I not do a little to set forward my work for the beginning of the week Answ No Manna might not bee sought though early in the morning and though it was but a little way off and required little labour Object 2 May I not take a fair day when it comes the weather being uncertain and catching Ans Thou mayest as well say May I not take a purse when it comes wilt thou bee a theef and rob God of his due Should not ill weather and Gods judgements rather force thee to Repentance and obedience than to sin Object 3 It lies me upon a bond my estate and many poor men depend upon mee Answ First pay thy bond to God saith and obedience never brought losse with it and better were it to loose a little commodity than Gods favour and a good Conscience nothing is so heavy as Gods curse for this sin V. Common Gamesters and such as make a gain of play live not by any word of God it is a common theft and they come directly under the eight Commandement and that Precept of the Apostle Eph. 4.28 Let him that stole steal no more but rather labour with his hands And as they live out of a calling so their course is an unjust taking into their possession that which no law of God or man doth warrant them by any manner of lawful contract See August Epist 54. and the Civil law and Fathers condemn that gain which is gotten by play In the same rank of theeves are they that live by keeping dice-houses or gaming houses and such places of lewd resort Use 4. Let us take some rules whereby wee may comfortably pass our lives according to Gods Word and avoid all these sins against it There are three 1 Concerning our calling 2 our states 3 Our maintenance of life The first Rule concerning our Calling is this The carriage of our calling according to Gods Word is a special part of that word of God by which man must live Quest How may I carry my calling according to Gods word Answ By these means 1 Wee must make choice of such callings for our selves and ours as bee profitable for the Church or Common-wealth there bee many vain and new-fangled inventions which rather maintain sin than bring any good to the Church or Common-wealth But God therefore bestoweth variety of gifts to furnish men to the variety of callings all for the common and every ones private good 2 Seeing not the having of a Calling but the right use of it glorifieth God wee must use our callings with the practice of sundry vertues 1 In faith and obedience to God Faith makes our persons obedience makes our actions approved of God yea every duty of our calling ought to bee an obedience of faith looking at the commandement and promise the Commandement keeps us within the compass of our callings the promise secureth us of good success A good action not warranted by a calling is sin 2 In diligence not wilfully neglecting but serving and redeeming the means of Gods providence Every man must abide in his calling and keep him in his way for so long hee is sure to bee provided for thus bee avoides idleness and destruction and maintains the order and rank wherein God hath set him 3 In cheerfulness not carking or excessively careful but doing the labour and leaving all the success to God Some are heart-lesse in their calling because it brings in so little profit and return and labour as the Oxe who must go out his journey but without cheerfulnesse or heart which God looks for in all our duties Such should consider 1 That Callings were not onely ordained to get money but help us cheerfully through our way and contain us in a course wherein to please God 2 That the goodnesse and worth of a calling is not to bee measured by that profit it brings in to us but by the publike benefit and as it is rightly used God may bee served as well in the basest as in