The charity of lending without vsury, and the true notion of vsury briefly stated in a sermon preach'd before the Right Honourable the Lord Mayor, at St. Bridget's Church, on Tuesday in Easter-week, 1692 / by William Sherlock ...
Sherlock, William, 1641?-1707.
1692
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The charity of lending without vsury, and the true notion of vsury briefly stated in a sermon preach'd before the Right Honourable the Lord Mayor, at St. Bridget's Church, on Tuesday in Easter-week, 1692 / by William Sherlock ...
Sherlock, William, 1641?-1707.
[4], 27 p.
Printed for William Rogers ...,
London :
1692.
Reproduction of original in University of Pennsylvania Library.
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eng
Bible. -- N.T. -- Luke VI, 35 -- Sermons.
Usury -- Sermons.
Sermons, English -- 17th century.
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The
Dean
of
St.
PAUL's
SERMON
BEFORE
The
Lord
MAYOR
,
AT
St.
BRIDGET's
Church
,
on
Tuesday
in
Easter-Week
.
1692.
Stamp
,
MAYOR
.
Jovis
xiv
.
die
April
'
1692.
Annoque
Regis
&
Regine
Wiliel
&
Mariae
,
Angliae
,
&c.
quarto
.
THIS
Court
doth
desire
the
Reverend
Doctor
Sherlock
,
Dean
of
St.
Paul's
,
to
print
his
Sermon
preached
at
St.
Bridget's
Church
on
Tuesday
in
Easter-Week
last
,
before
the
Lord
Mayor
,
Aldermen
,
and
Governors
of
the
several
Hospitals
of
this
City
.
GOODFELLOW
.
The
Charity
of
Lending
without
Usury
.
AND
The
True
Notion
of
Usury
briefly
stated
.
IN
A
SERMON
Preach'd
before
the
RIGHT
HONOURABLE
The
Lord
MAYOR
,
AT
St.
BRIDGET's
Church
,
on
Tuesday
in
Easter-Week
.
1692.
By
WILLIAM
SHERLOCK
,
D.
D.
Dean
of
St.
Paul's
,
Master
of
the
Temple
,
and
Chaplain
in
Ordinary
to
Their
MAJESTIES
.
IMPRIMATUR
.
April
23.
1692.
GEO.
ROYSE
.
LONDON
:
Printed
for
William
Rogers
at
the
Sun
,
over-against
St.
Dunstan's
Church
in
Fleet
street
.
MDC
XC
II.
VI.
LUKE
35.
But
love
ye
your
enemies
,
—
(
and
do
good
,
and
lend
,
hoping
for
nothing
again
,
)
and
your
reward
shall
be
great
,
and
ye
shall
be
the
children
of
the
Highest
,
for
he
is
kind
to
the
unthankful
,
and
to
the
evil
.
OUR
Conformity
to
the
Death
and
Resurrection
of
our
Saviour
,
consists
in
dying
to
sin
,
and
walking
in
newness
of
life
,
which
St.
Paul
tells
us
is
represented
by
the
External
Ceremony
of
Baptism
;
the
baptized
Person
being
buried
with
Christ
in
Baptism
,
and
rising
out
of
his
watry
grave
a
new
born
Creature
,
6.
Rom.
3
,
4.
For
in
that
he
died
,
he
died
unto
sin
once
;
but
in
that
he
liveth
,
he
liveth
unto
God
:
Likewise
reckon
ye
also
your selves
to
be
dead
indeed
unto
sin
,
but
alive
unto
God
,
through
Jesus
Christ
our
Lord
,
9
,
10.
And
the
principal
Exercise
of
this
Divine
Life
,
which
is
our
conformity
to
the
Resurrection
of
Christ
,
is
a
Divine
Conversation
.
If
ye
then
be
risen
with
Christ
,
seek
those
things
which
are
above
,
where
Christ
sitteth
at
the
right
hand
of
God
:
Set
your
affections
on
things
above
,
not
on
things
on
the
earth
,
3.
Col.
1
,
2.
And
to
set
our
affections
on
things
above
,
does
not
only
signify
to
think
sometimes
of
Heaven
,
and
to
desire
to
go
to
Heaven
when
we
dye
,
which
very
worldly-minded
men
may
do
;
but
to
lay
up
for
our selves
Treasures
in
Heaven
,
which
are
durable
and
eternal
,
in
opposition
to
those
perishing
Treasures
on
Earth
,
which
are
subject
to
Thieves
,
to
Moths
and
Rust.
6.
Matth.
19.
20
,
21.
To
make
to
our selves
friends
of
the
mammon
of
unrighteousness
,
that
when
we
fail
,
they
may
receive
us
into
everlasting
habitations
,
16.
Luke
9.
Now
ye
all
know
what
this
means
:
viz.
To
purge
our
minds
from
the
love
of
Riches
,
and
from
all
covetous
Desires
;
to
improve
our
Estates
in
Acts
of
Piety
and
Charity
,
for
the
Service
of
God
,
and
to
supply
the
wants
of
the
poor
and
miserable
:
to
return
our
Money
into
the
other
World
,
where
it
will
encrease
into
Eternal
Life
and
Glory
:
for
this
is
truly
to
have
our
Conversation
in
Heaven
,
to
live
above
this
World
,
to
sit
loose
from
all
the
Enjoyments
of
it
;
to
live
to
God
,
and
another
World
,
to
improve
every
thing
we
enjoy
here
,
to
secure
and
advance
our
future
Happiness
:
when
men
are
Charitable
upon
these
Principles
and
these
designs
,
they
must
live
a
very
heavenly
Life
;
For
where
our
Treasure
is
,
there
our
hearts
will
be
also
.
This
our
Ancestors
,
who
appointed
this
Annual
Solemnity
,
seem
to
have
been
very
sensible
of
,
That
there
is
no
particular
Grace
or
Vertue
,
the
exercise
of
which
is
a
more
visible
demonstration
of
a
Divine
and
purified
Mind
,
which
is
risen
with
Christ
,
and
lives
to
God
,
as
Christ
doth
,
than
the
Grace
of
Charity
;
and
therefore
that
there
was
no
time
more
proper
to
exercise
Charity
,
and
to
exhort
Christians
to
Charity
,
and
to
show
Charity
in
all
its
Pomp
,
and
humble
Bravery
,
than
the
Feast
of
the
Resurrection
;
wherein
we
commemorate
the
Love
of
our
Lord
in
dying
for
us
,
and
his
triumph
over
Death
,
and
in
full
assurance
of
a
blessed
Immortality
,
of
which
the
Resurrection
of
our
Saviour
was
an
ocular
Demonstration
,
send
our
Hearts
and
our
Eyes
after
him
to
Heaven
,
and
contemplate
that
Glory
to
which
he
is
advanced
,
and
to
which
he
has
promised
to
advance
us
.
This
then
is
my
proper
work
at
this
time
,
to
exhort
you
to
Charity
;
proper
both
to
the
nature
of
this
holy
Feast
,
and
to
the
original
Institution
of
this
Solemnity
;
and
it
may
reasonably
be
hoped
,
that
the
Annual
Returns
of
it
,
wherein
all
the
Arguments
to
Charity
are
so
earnestly
pressed
on
you
,
should
keep
this
Divine
Fire
always
burning
and
glowing
in
your
Breasts
.
You
have
so
often
heard
all
the
Arguments
to
Charity
,
that
it
is
impossible
you
should
forget
them
;
and
there
is
one
that
is
worth
all
the
rest
,
which
no
Christian
can
forget
,
who
remembers
that
there
is
a
Heaven
and
a
Hell
,
and
which
no
Christian
can
resist
,
without
despising
his
Soul
,
and
Eternal
Life
and
Death
;
and
that
is
,
That
Heaven
is
the
Reward
of
Charity
;
that
Hell
is
the
Punishment
of
Uncharitableness
;
which
is
so
plainly
and
expresly
taught
,
and
so
frequently
repeated
by
our
Saviour
,
that
it
is
as
certain
and
unavoidable
,
as
that
there
is
a
Heaven
and
a
Hell
;
and
if
Heaven
be
not
a
sufficient
Encouragement
to
Charity
,
nor
Hell
sufficient
to
deter
us
from
Uncharitableness
,
it
is
to
no
purpose
to
use
any
other
Arguments
,
which
can
never
persuade
,
if
these
can't
;
or
if
they
could
,
would
neither
carry
us
to
Heaven
,
nor
keep
us
out
of
Hell
;
for
to
be
charitable
only
for
temporal
reasons
,
is
to
give
our
goods
to
feed
the
poor
,
without
a
true
Divine
Charity
;
which
St.
Paul
tells
us
,
will
profit
nothing
,
1
Cor.
13.
For
such
a
Charity
as
does
not
raise
us
above
this
world
,
can
neither
carry
us
to
Heaven
,
nor
keep
us
out
of
Hell.
And
therefore
instead
of
drawing
together
all
the
Arguments
for
Charity
which
you
have
so
often
heard
,
and
shewing
them
in
a
new
dress
,
my
design
at
present
is
to
recommend
to
you
a
very
excellent
,
but
a
very
neglected
part
of
Charity
,
which
our
Saviour
presses
on
us
in
my
Text
,
viz.
The
Charity
of
Lending
,
Do
good
,
and
lend
,
hoping
for
nothing
again
.
In
speaking
to
which
Words
,
I
shall
1.
Shew
you
what
this
Duty
is
▪
2.
What
an
excellent
Charity
it
is
to
lend
.
And
how
this
may
be
improved
to
the
most
excellent
purposes
.
1.
What
this
Duty
is
,
or
what
our
Saviour
means
by
lending
,
hoping
for
nothing
again
.
And
it
can
signifie
but
two
things
;
and
I
see
no
reason
to
think
,
but
that
our
Saviour
might
mean
both
.
1.
To
Lend
,
without
hoping
for
any
encrease
;
or
to
lend
freely
,
without
Usury
.
2.
To
lend
,
where
the
very
Principal
may
be
in
danger
,
when
we
have
little
reason
to
hope
that
we
shall
ever
see
our
own
again
.
1.
To
lend
freely
,
without
Usury
;
for
our
Saviour
commands
this
,
as
an
Act
of
Charity
,
Do
good
,
and
lend
:
And
tho
to
lend
,
even
upon
Usury
,
may
in
many
cases
prove
a
great
kindness
to
the
Borrower
,
yet
Charity
is
not
the
motive
of
the
Lender
,
it
is
not
Charity
,
but
Traffick
and
Merchandize
of
Money
:
And
tho
the
Jews
were
expresly
forbid
to
lend
their
Brethren
upon
Usury
,
yet
our
Saviour
intimates
there
was
something
like
this
,
and
equivalent
to
it
,
which
spoiled
the
Charity
of
lending
,
even
without
Usury
;
that
they
would
not
lend
to
the
poor
;
who
though
they
should
repay
them
what
they
borrowed
,
yet
were
never
likely
to
be
in
a
condition
to
lend
to
them
again
;
but
they
would
lend
to
the
Rich
,
from
whom
they
expected
the
like
returns
of
kindness
;
as
you
may
see
in
the
Verses
before
my
Text
;
33
,
34.
And
if
ye
do
good
to
them
that
do
good
to
you
,
what
thank
have
ye
?
for
sinners
also
do
even
the
same
.
And
if
ye
lend
to
them
,
of
whom
ye
hope
to
receive
,
(
not
only
your
own
,
but
the
like
kindness
of
lending
to
you
when
your
occasions
require
it
)
,
what
thank
have
ye
?
for
sinners
also
lend
to
sinners
,
to
receive
as
much
again
;
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
equal
returns
of
kindness
;
which
if
it
be
not
Usury
of
Money
,
is
Usury
of
Kindnesses
,
but
is
not
Charity
;
like
inviting
our
Rich
Friends
and
Neighbours
to
a
Feast
,
who
can
invite
us
again
;
which
tho
it
be
no
fault
,
is
no
Charity
;
for
that
consists
in
entertaining
the
poor
,
who
can
make
us
no
return
,
14.
Luke
12
,
13
,
14.
And
thus
our
Saviour
exhorts
us
here
,
but
do
you
do
good
,
and
lend
,
hoping
for
nothing
again
;
neither
for
Usury
,
nor
for
such
returns
and
exchanges
of
kindness
.
It
was
for
the
sake
of
this
Duty
,
that
Usury
was
so
strictly
forbidden
by
the
Jewish
Law
,
that
men
might
the
more
freely
lend
their
Money
to
those
who
wanted
,
when
they
had
no
present
use
for
it
themselves
;
and
had
no
way
to
encrease
it
;
and
as
far
as
the
Reason
and
Charity
of
this
Law
extends
,
so
far
it
still
obliges
,
and
so
far
Usury
is
still
forbid
to
Christians
.
This
is
not
well
considered
by
those
who
so
universally
condemn
all
Usury
;
and
because
the
right
understanding
of
this
will
be
of
great
use
to
settle
some
mens
minds
,
and
to
explain
and
enforce
this
duty
of
lending
,
which
I
now
recommend
to
you
,
it
cannot
be
thought
a
digression
from
my
present
Design
,
to
give
you
the
true
,
but
short
state
of
this
matter
.
It
is
confessed
on
all
hands
,
That
Usury
is
forbid
by
the
Law
of
Moses
;
but
the
great
mistake
is
concerning
the
Nature
of
Usury
,
or
what
that
is
which
the
Law
forbids
and
condemns
by
the
name
of
Usury
.
Some
think
that
all
Increase
of
Money
,
when
men
lend
a
Sum
of
Money
to
receive
the
Principal
again
with
Interest
,
is
the
Usury
which
the
Law
forbids
;
and
therefore
that
this
is
absolutely
unlawful
in
all
cases
,
and
in
all
degrees
;
though
we
all
know
,
That
Trade
,
to
which
we
owe
all
the
Riches
and
Greatness
of
our
Nation
,
and
so
many
excellent
Charities
too
,
cannot
be
maintained
without
it
:
That
some
men
,
who
now
live
comforrably
in
the
world
,
maintain
their
Families
with
Credit
and
Reputation
,
and
do
many
acts
of
Charity
themselves
,
could
not
Trade
at
all
;
others
could
not
drive
such
flourishing
and
spreading
Trades
without
borrowed
Money
,
nor
borrow
without
Interest
:
That
many
Widows
and
Orphans
are
maintained
by
Interest
,
who
must
in
a
few
years
be
Beggars
,
had
they
no
other
way
to
live
,
but
to
spend
the
Principal
.
This
is
so
contrary
to
the
sense
and
reason
of
mankind
,
and
to
all
the
rules
of
Justice
and
Charity
,
and
so
impracticable
in
the
present
state
of
the
world
,
that
while
it
is
possible
to
put
any
other
sense
upon
the
Law
,
I
would
never
think
of
this
.
And
the
comfort
is
,
that
the
Law
expounds
it self
otherwise
,
and
gives
no
colour
for
such
an
Interpretation
as
this
,
That
all
Increase
of
Money
is
forbid
by
it
.
For
1.
The
Law
it self
allowed
the
Jews
to
take
Usury
of
Strangers
of
other
Countries
,
though
not
of
their
Brethren
,
or
natural
Jews
,
23.
Deut.
20.
Unto
a
stranger
thou
mayest
lend
upon
usury
,
but
unto
thy
brother
thou
shalt
not
lend
upon
usury
.
And
therefore
God
did
not
absolutely
forbid
the
Jews
to
encrease
their
Money
,
for
they
might
lend
to
strangers
upon
Usury
;
which
proves
,
that
this
was
not
an
universal
Law
to
them
,
much
less
is
it
so
to
all
mankind
.
And
that
proves
that
there
is
no
moral
and
intrinsick
evil
in
Usury
;
for
if
all
Usury
had
in
its
own
nature
been
unlawful
,
God
could
not
have
allowed
the
Jews
to
take
Usury
of
strangers
;
for
he
cannot
allow
the
least
moral
evil
.
The
truth
is
,
I
never
could
yet
see
the
least
shadow
of
an
Argument
to
prove
,
that
Usury
is
evil
in
its
nature
,
unless
that
Money
can't
beget
Money
,
be
thought
an
Argument
;
but
that
is
as
good
an
Argument
against
buying
Corn
or
Wine
,
or
any
thing
else
with
Money
;
for
it
is
unnatural
for
Money
to
beget
Corn
or
Wine
:
But
if
the
barren
nature
of
Money
,
that
it
cannot
naturally
propagate
it self
,
be
a
reason
against
Usury
of
Money
,
this
is
no
reason
against
Usury
of
Corn
,
which
is
equally
forbid
:
for
it
is
natural
for
Corn
to
propagate
its
kind
,
and
multiply
it self
;
and
yet
the
Usury
of
all
Victuals
is
as
much
forbid
,
as
the
Usury
of
Money
,
23.
Deut.
19.
Now
if
Usury
be
not
morally
evil
,
it
can
be
unlawful
to
none
,
but
those
to
whom
God
has
forbid
it
;
and
there
being
no
prohibition
of
it
in
the
New
Testament
,
which
is
the
Law
of
the
Christian
Church
,
it
cannot
be
unlawful
to
Christians
,
whatever
it
was
to
the
Jews
.
2.
And
yet
the
Jews
themselves
were
not
expresly
forbid
,
however
they
might
understand
it
,
to
lend
their
Money
upon
Usury
,
to
All
their
own
Brethren
,
but
only
to
the
Poor
:
So
that
had
any
Rich
Jew
come
to
borrow
Money
of
them
,
for
any
thing
that
appears
by
the
Law
,
they
might
have
lent
Money
to
him
upon
Usury
.
This
Observation
will
clear
this
whole
matter
;
and
therefore
I
shall
turn
you
to
all
the
Texts
of
the
Law
,
which
forbid
Usury
,
and
the
reading
of
them
will
convince
you
,
That
Usury
was
forbid
only
in
favour
of
the
Poor
.
The
first
Text
is
,
22.
Exod.
25.
If
thou
lend
money
to
any
of
my
people
that
is
poor
by
thee
,
thou
shalt
not
be
to
him
as
an
Usurer
,
neither
shalt
thou
lay
upon
him
Usury
:
Where
no
Usury
is
forbid
,
but
only
lending
to
the
poor
upon
Usury
:
Thus
25.
Lev.
35
,
36
,
37.
And
if
thy
brother
be
waxen
poor
,
and
fallen
to
decay
with
thee
,
then
thou
shalt
relieve
him
.
—
Take
thou
no
usury
of
him
,
nor
increase
,
but
fear
God
,
that
thy
brother
may
live
well
with
thee
:
Thou
shalt
not
give
him
thy
money
upon
Usury
,
nor
lend
him
thy
victuals
for
increase
.
It
is
true
,
in
the
Repetition
of
this
Law
,
23.
Deut.
19
,
20.
it
is
only
said
,
Thou
shalt
not
lend
upon
usury
to
thy
brother
,
usury
of
money
,
usury
of
victuals
,
usury
of
any
thing
that
is
lent
upon
usury
.
Unto
a
stranger
thou
mayest
lend
upon
usury
,
but
unto
thy
brother
thou
shalt
not
lend
upon
usury
,
that
the
Lord
thy
God
may
bless
thee
in
all
that
thou
settest
thine
hand
unto
,
in
the
land
whither
thou
goest
to
possess
.
This
seems
to
forbid
lending
upon
Usury
to
any
Jew
,
whether
Rich
or
Poor
;
but
this
being
only
a
repetition
of
those
Laws
in
Exodus
and
Leviticus
,
in
all
reason
must
be
expounded
by
them
;
and
though
the
poor
are
not
expressed
,
the
Circumstances
of
the
place
prove
,
that
they
only
are
meant
;
for
though
Rich
men
may
sometimes
have
occasion
to
borrow
Money
,
yet
none
but
the
Poor
,
who
have
no
Money
to
buy
can
ever
have
occasion
to
borrow
Victuals
upon
Usury
;
and
the
difference
the
Law
makes
between
a
Brother
and
a
Stranger
shews
,
that
it
is
intended
as
an
Act
of
Charity
,
which
they
owe
to
their
Brethren
,
though
not
to
Strangers
.
For
which
Reason
also
they
were
forbid
to
make
any
of
their
Brethren
Bondmen
,
though
they
might
buy
the
Children
of
the
Heathen
and
Strangers
for
Bond-men
and
Bond-maids
,
25
Levit.
39.
&c.
and
the
Blessing
God
promises
shews
,
that
it
is
the
Reward
of
Charity
.
In
other
places
,
where
Usury
is
mentioned
,
some
Circumstance
or
other
determines
it
to
the
Poor
.
This
was
the
case
,
when
Nehemiah
reproved
the
Nobles
and
the
Rulers
for
exacting
Usury
,
5
Nehem.
When
the
Prophet
Isaiah
threatens
great
Desolations
against
the
Land
,
he
thus
describes
it
,
And
it
shall
be
as
with
the
People
,
so
with
the
Priest
—
as
with
the
Lender
,
so
with
the
Borrower
,
as
with
the
taker
of
Usury
,
so
with
the
giver
of
Usury
to
him
,
24
Isai.
2.
That
is
,
the
Lender
and
the
Usurer
shall
be
reduced
to
the
same
Distress
and
Poverty
,
as
those
suffer
,
who
borrow
upon
Usury
;
which
shews
,
that
none
but
poor
men
used
to
borrow
upon
Usury
in
those
days
.
Thus
when
the
Prophet
Jeremiah
complains
,
Woe
is
me
my
Mother
,
that
thou
hast
born
me
a
man
of
strife
,
and
a
man
of
contention
to
the
whole
earth
,
I
have
neither
lent
on
Usury
,
nor
men
have
lent
to
me
on
Usury
,
yet
every
one
of
them
doth
curse
me
,
15
Jer.
10.
it
plainly
intimates
,
that
Usury
is
such
an
Oppression
of
the
Poor
,
as
both
deserves
and
very
often
procures
Curses
.
And
therefore
the
Prophet
Ezekiel
joyns
Usury
with
the
Oppression
of
the
Poor
,
and
other
acts
of
Violence
,
18
Ezek.
7
,
8
,
10
,
11
,
16
,
17.
He
who
hath
oppressed
the
poor
and
needy
,
hath
spoiled
by
violence
,
hath
not
restored
the
pledge
,
hath
given
forth
upon
Usury
,
and
hath
taken
Increase
,
he
shall
die
.
But
he
that
hath
neither
oppressed
the
poor
,
nor
hath
with-holden
the
pledge
,
neither
hath
spoiled
by
violence
,
but
hath
given
his
bread
to
the
hungry
,
and
cloathed
the
naked
with
a
garment
,
that
hath
taken
off
his
hand
from
the
poor
,
that
hath
not
received
Usury
nor
Increase
,
he
shall
live
.
Which
makes
it
very
plain
,
what
is
meant
by
Usury
,
when
to
take
Usury
is
joyned
with
Violence
and
Oppression
of
the
Poor
;
and
to
lend
without
Usury
is
rekoned
among
Acts
of
great
Charity
and
Goodness
.
There
is
but
one
place
more
,
as
I
remember
,
that
mentions
Usury
,
15
Psalm
5.
and
there
putting
forth
Money
to
Usury
is
joyned
with
taking
a
Reward
against
the
Innocent
,
which
shews
,
that
it
was
an
Act
of
Violence
and
Oppression
.
For
indeed
among
the
Jews
,
who
were
no
Merchants
,
nor
maintained
any
Foreign
Trade
with
other
Nations
,
no
men
had
occasion
to
borrow
Money
,
much
less
Victuals
,
but
to
supply
their
present
wants
,
and
to
take
advantage
of
the
Necessities
of
the
Poor
,
to
increase
their
own
Fortunes
by
increasing
their
Poverty
,
was
against
all
the
Laws
of
Goodness
and
Charity
;
and
therefore
this
Usury
,
which
was
the
only
Usury
known
in
those
days
,
is
strictly
forbid
,
as
all
other
acts
of
Oppression
are
.
All
other
kinds
of
Usury
are
introduced
by
Trade
and
Commerce
,
and
though
it
is
against
Charity
to
lend
upon
Usury
to
men
,
who
borrow
to
supply
their
wants
,
yet
if
men
borrow
to
increase
their
Trade
and
Fortunes
,
there
is
Justice
and
Equity
in
it
,
that
the
Lender
shall
make
some
Increase
of
his
Money
,
as
well
as
the
Borrower
.
This
is
not
properly
Usury
,
but
Traffick
and
Commerce
,
and
I
know
no
reason
,
why
men
may
not
Trade
with
Money
,
as
well
as
with
other
Commodities
.
And
this
I
take
to
be
the
true
reason
,
why
the
Jews
were
permitted
to
take
Usury
of
Strangers
,
but
not
of
their
Brethren
,
because
their
Heathen
Neighbours
were
Merchants
,
as
is
plain
of
Tyre
and
Zidon
,
23
Isai.
They
improved
their
Money
by
Trade
,
and
therefore
it
was
fit
they
should
pay
Interest
for
it
;
especially
if
they
were
to
lend
upon
Usury
only
to
such
Strangers
as
came
among
them
for
Trade
,
but
did
not
dwell
and
sojourn
with
them
;
which
seems
probable
from
25
Levit.
35.
where
the
Stranger
that
sojourns
with
them
seems
to
be
entituled
to
the
like
Charity
as
a
Brother
.
If
thy
Brother
be
waxen
poor
,
and
fallen
to
decay
,
thou
shalt
relieve
him
,
yea
,
though
he
be
a
stranger
,
or
a
sojourner
,
that
he
may
live
with
thee
,
take
thou
no
Usury
of
him
,
nor
Increase
.
For
a
Stranger
never
signifies
a
Proselyte
of
Justice
,
who
by
Circumcision
was
incorparated
into
the
Body
of
Israel
,
made
a
Brother
,
and
entituled
to
the
Priviledges
of
a
Natural
Jew
,
but
only
a
Proselyte
of
the
Gate
,
who
renounced
Idolatry
,
but
did
not
undertake
the
Observation
of
the
Law
of
Moses
;
and
yet
they
were
not
to
take
Usury
of
these
Strangers
if
they
were
poor
,
no
more
than
of
their
Brother
,
according
to
that
Law
,
22
Exod.
21.
Thou
shalt
not
vex
a
stranger
,
nor
oppress
him
,
for
ye
were
strangers
in
the
land
of
Egypt
.
The
Answer
our
Saviour
gives
to
the
Servant
who
hid
his
Talent
in
the
Napkin
,
seems
to
justifie
this
Account
,
unless
we
can
suppose
,
that
his
Lord
would
have
been
pleased
with
unjust
and
wicked
Gain
.
25.
Matth.
27.
Thou
oughtest
to
have
put
my
money
to
the
Exchangers
,
and
then
at
my
coming
,
I
should
have
received
mine
own
with
Usury
.
So
that
though
it
was
unlawful
to
lend
Money
upon
Usury
to
the
Poor
,
it
was
not
so
to
the
Exchangers
,
who
traded
in
Money
.
And
our
Saviour's
driving
the
Money-Changers
out
of
the
Temple
,
no
more
proves
that
he
disallowed
that
Profession
,
than
that
he
disallowed
selling
Oxen
,
and
Sheep
,
and
Doves
for
Sacrifice
,
for
he
drove
them
out
also
;
the
Fault
was
not
in
the
Merchandise
no
more
of
Money
,
than
of
Sheep
,
or
Oxen
,
or
Doves
,
but
they
made
his
Father's
house
,
a
house
of
merchandise
.
2
John
14
,
15.
&c.
It
is
certain
the
ancient
Fathers
,
who
were
professed
Enemies
to
Usury
,
opposed
it
under
this
Notion
;
for
their
great
Arguments
against
Usury
,
are
levelled
against
Uncharitableness
and
Oppression
of
the
Poor
,
as
appears
from
Gregor
.
Nyssen
,
St.
Ambrose
,
St.
Basil
,
and
others
;
and
yet
it
is
no
wonder
,
should
we
meet
with
some
Passages
in
them
against
Usury
considered
,
as
Trading
and
Merchandise
of
Money
:
For
it
is
well
known
,
that
they
were
not
much
greater
Friends
,
to
Trade
and
Merchandise
,
than
they
were
to
Usury
,
which
they
thought
unbecoming
a
Christian
,
as
ministring
only
to
Covetousness
and
Luxury
.
And
yet
I
suppose
,
the
greatest
Enemies
at
this
day
to
Usury
,
will
not
carry
the
Quarrel
so
far
,
as
to
condemn
Merchandise
.
And
yet
under
this
Notion
of
Covetousness
and
sordid
Gain
(
which
is
equally
applicable
to
all
Trade
.
)
Usury
is
forbid
the
Clergy
by
the
Seventeenth
Cannon
of
the
First
Council
of
Nice
;
but
no
Council
ever
forbad
it
to
the
Layety
,
or
threatned
Church
Censures
against
them
for
it
,
which
they
would
certainly
have
done
,
had
they
thought
it
evil
in
its
self
.
This
may
satisfie
us
in
what
Sence
Usury
is
forbid
,
both
by
the
Law
of
Moses
and
the
ancient
Writers
of
the
Christian
Church
,
viz.
as
contrary
to
Charity
;
when
we
lend
upon
Usury
,
where
Charity
requires
us
to
lend
freely
:
When
we
take
Increase
of
the
Poor
,
who
borrow
to
supply
their
Wants
,
and
sink
them
still
more
irrecoverably
into
Poverty
by
such
Exactions
:
This
always
was
,
and
always
will
be
hateful
to
God
,
and
to
all
Good
Men
,
and
yet
such
detestable
Usurers
there
are
among
us
,
who
grow
rich
upon
the
Ruins
and
Spoils
of
the
Poor
,
and
drink
the
Tears
of
Widows
and
Orphans
;
but
when
to
lend
without
Usury
is
no
Charity
,
and
to
take
Usury
is
no
Oppression
,
there
Usury
it self
is
no
Crime
.
And
hence
we
learn
(
which
is
the
great
thing
I
aimed
at
)
that
Usury
was
forbid
only
for
the
sake
of
lending
,
which
proves
,
that
to
lend
freely
to
the
Poor
,
is
a
great
and
necessary
Act
of
Charity
:
Though
a
Man
never
took
a
Penny
for
Usury
in
his
Life
,
yet
if
he
neither
gives
,
nor
lends
to
the
Poor
,
he
is
guilty
of
all
that
Uncharitableness
,
for
which
Usury
is
condemned
;
nay
in
most
Cases
,
even
these
worst
sort
of
Usurers
are
the
more
charitable
Men
:
For
excepting
some
very
hard
Cases
,
it
is
greater
Charity
to
lend
even
to
the
Poor
for
Usury
,
than
not
to
lend
at
all
.
For
this
Reason
the
Emperour
Leo
was
forced
by
a
new
Constitution
to
permit
Usury
,
which
his
Father
out
of
a
pious
Zeal
,
had
wholly
forbid
,
because
he
found
,
that
when
Men
were
forbid
to
take
any
Usury
,
they
would
not
lend
at
all
,
which
was
a
greater
Hardship
to
the
Poor
,
than
Usury
it self
.
Meerly
not
to
take
Usury
is
no
Vertue
,
but
to
lend
to
the
Poor
without
Usury
is
.
To
lock
up
our
Money
in
our
Chests
to
rust
and
canker
,
and
to
do
no
good
with
it
,
is
what
St.
James
so
severely
threatens
rich
Men
for
,
Go
now
ye
richl
men
,
weep
and
howl
for
your
miseries
,
which
shal
come
upon
you
;
your
riches
are
corrupted
,
and
your
garments
are
moth
eaten
;
your
gold
and
your
silver
is
cankered
,
and
the
rust
of
them
shall
be
a
Witness
against
you
,
a
Witness
of
your
Covetousness
and
Uncharitableness
,
that
you
have
done
no
good
with
it
,
but
hoarded
it
up
to
rust
and
canker
for
want
of
use
.
5
James
1
,
2
,
3.
This
Controversie
then
may
be
stated
and
decided
in
a
few
words
.
Usury
is
a
very
great
Sin
,
that
is
,
to
lend
our
Money
upon
Usury
to
those
who
borrow
for
Necessity
and
Want
,
and
to
exact
such
Payments
with
Rigour
and
Severity
,
to
strip
such
miserable
People
of
that
little
that
remains
,
to
imprison
their
Persons
,
and
make
them
end
their
Lives
in
a
Goal
.
To
lock
up
our
Money
,
and
do
no
good
with
it
,
is
to
hide
our
Talent
in
a
Napkin
;
for
Money
is
improveable
,
and
must
be
improved
,
either
for
Charity
or
Increase
,
to
be
a
new
and
perpetual
Spring
of
Charity
.
To
declaim
against
Usury
,
and
not
to
exhort
men
to
lend
to
the
Poor
,
without
Usury
is
to
mistake
or
overlook
the
true
End
and
Design
of
the
Law
,
and
to
betray
uncharitable
Men
to
a
greater
Evil
than
Usury
it self
;
but
if
men
lend
freely
to
the
Poor
in
such
Proportions
,
as
Charity
requires
,
they
may
very
innocently
and
virtuously
,
without
transgressing
this
Law
against
Usury
,
lend
their
Money
for
Encrease
to
the
Rich.
2.
But
our
Saviour
seems
to
mean
something
more
by
lending
,
hoping
for
nothing
again
,
not
only
to
lend
freely
without
Usury
,
but
to
lend
,
where
the
Principal
may
be
in
Danger
,
when
we
cannot
reasonably
promise
our selves
to
receive
our
own
again
:
no
man
can
deny
,
but
this
is
great
Charity
;
but
then
this
must
be
conducted
by
the
measures
and
proportions
of
giving
:
what
Charity
will
oblige
us
to
give
,
it
will
as
reasonably
oblige
us
to
lend
,
but
where
the
Return
is
very
hazardous
,
it
can
oblige
us
to
lend
,
no
more
than
what
it
would
become
us
to
give
,
and
yet
in
such
Cases
,
lending
may
be
a
greater
Charity
than
giving
,
which
is
the
Second
thing
proposed
,
which
I
can
speak
but
briefly
to
.
2.
The
Excellency
and
Advantages
of
this
Charity
of
Lending
,
and
how
it
may
be
improved
to
the
best
Purpose
.
Now
if
we
compare
Giving
and
Lending
together
,
Lending
has
much
the
Advantage
of
Giving
,
as
to
the
true
End
and
Purposes
of
Charity
.
To
Lend
is
a
greater
Obligation
,
to
Industry
than
to
give
,
and
there
cannot
be
a
greater
Kindness
done
to
the
Poor
,
next
to
keeping
them
from
starving
,
than
to
teach
them
Industry
.
I
need
not
tell
you
that
there
are
many
Poor
,
who
will
never
work
,
while
they
can
meet
with
charitable
People
to
give
;
nay
,
who
chuse
to
be
sick
,
to
be
lame
,
to
be
blind
,
to
move
Charity
,
rather
than
work
to
supply
their
Wants
;
but
when
Men
have
nothing
to
live
on
,
but
the
Improvement
of
lent
Money
,
which
they
know
,
they
must
repay
,
when
it
is
called
for
,
this
must
make
them
industrious
;
for
it
both
encourages
their
Industry
,
and
keeps
the
Rod
over
them
;
especially
were
this
made
a
standing
Rule
to
give
nothing
to
those
who
are
able
,
but
will
not
work
,
who
have
a
Stock
lent
them
to
trade
with
,
and
neglect
to
improve
it
.
Thus
what
we
give
does
but
one
single
Act
of
Charity
,
for
we
can
give
it
but
once
,
but
what
we
lend
may
circulate
,
as
the
Blood
does
in
our
Veins
,
and
communicate
Warmth
and
Spirits
to
more
Parts
of
the
Body
than
one
:
that
is
,
what
we
lend
,
may
be
lent
again
,
and
do
a
great
many
successive
Charities
,
as
great
,
or
greater
than
that
one
single
Charity
had
been
,
if
we
had
given
it
:
And
that
certainly
is
one
of
the
greatest
and
noblest
Charity
,
which
is
most
diffusive
.
But
yet
to
make
this
Charity
of
Lending
the
more
effectual
,
it
must
be
confessed
,
that
a
Publick
Bank
of
Charity
raised
out
of
such
free
Loans
,
will
have
many
Advantages
above
any
Private
Acts
of
this
Nature
;
and
I
can
by
no
means
think
this
either
impracticable
or
difficult
.
I
doubt
not
but
most
of
this
Honourable
Assembly
could
contrive
very
Advantageous
ways
of
doing
this
,
were
men
but
Charitably
disposed
.
For
suppose
,
you
should
make
your
Hospitals
,
or
your
Companies
,
such
Publick
Banks
,
or
if
it
could
be
more
Publick
,
still
the
more
Useful
,
and
the
more
secure
,
where
charitable
People
,
may
safely
deposite
their
Money
without
Use
,
or
those
who
cannot
spare
the
whole
Interest
,
may
abate
some
part
of
it
,
and
where
the
running
Cash
may
be
lodged
,
which
Men
expect
no
Interest
for
,
this
might
easily
rise
to
a
very
vast
Sum
,
which
with
wise
Improvement
would
make
a
sure
and
lasting
Fund
of
Charity
.
And
could
any
thing
in
the
World
be
more
easie
than
this
,
which
no
man
could
feel
?
What
would
it
be
to
a
Rich
Man
,
who
has
many
thousands
employed
in
Trade
,
or
secured
at
Interest
;
or
if
he
knows
when
he
has
enough
,
has
no
need
to
increase
it
,
to
drop
some
thousands
into
such
a
free
Bank
,
to
sanctifie
and
prosper
his
Trade
,
and
other
ways
of
Gain
,
and
to
secure
a
Blessing
to
his
Posterity
?
How
many
others
are
there
,
who
could
spare
a
hundred
,
or
it
may
be
some
hundred
pounds
out
of
their
Stock
,
and
not
feel
the
want
of
Interest
,
or
at
least
,
if
they
could
not
spare
the
whole
Interest
,
might
spare
the
half
,
or
third
part
of
it
?
How
many
are
there
,
who
have
some
hundreds
by
them
useless
,
which
they
would
not
,
and
could
not
with
any
reason
grudge
to
lay
up
in
a
safe
Bank
?
How
many
are
there
,
who
would
easily
be
perswaded
to
lend
,
were
there
such
a
safe
Bank
to
receive
it
,
who
are
very
unwilling
to
give
?
And
were
there
such
a
Bank
of
Charity
once
setled
,
there
would
be
very
little
need
of
giving
.
For
I
know
not
any
kind
of
Charity
,
but
might
be
provided
for
in
this
way
,
were
men
but
free
and
liberal
in
lending
.
It
would
enlarge
your
Hospitals
,
clear
your
Streets
of
Beggars
,
the
great
Reproach
of
this
City
;
maintain
those
who
can't
work
,
and
employ
those
who
can
;
put
poor
Children
to
Apprentice
,
provide
Stocks
for
Ingenious
and
Industrious
Young
Men
,
who
want
them
,
redeem
Prisoners
,
and
,
which
Justice
and
Honour
requires
of
you
,
as
far
as
possibly
you
can
,
may
in
some
measure
provide
a
Fund
for
your
Orphans
.
This
would
advance
the
Glory
of
this
great
City
,
it
would
perpetuate
and
consecrate
the
Memory
of
such
worthy
Persons
,
as
would
begin
and
promote
such
a
lasting
and
extensive
Charity
;
the
Children
which
are
unborn
,
would
rise
up
and
call
them
blessed
;
it
would
draw
a
great
share
of
the
Charitable
Money
of
the
Nation
into
your
hands
,
which
would
quicken
Trade
,
and
increase
your
Riches
,
and
above
all
,
it
would
procure
all
the
great
Rewards
which
are
promised
to
Charity
,
both
in
this
World
,
and
in
the
next
.
But
whatever
becomes
of
this
Proposal
,
you
must
always
remember
,
that
it
is
great
Charity
to
lend
as
well
as
to
give
:
This
is
what
our
Saviour
expects
from
us
,
this
is
what
he
Commands
,
To
do
good
,
and
lend
,
hoping
for
nothing
again
;
and
if
out
of
a
greedy
desire
of
gain
,
we
will
lend
nothing
freely
to
the
Relief
and
Encouragement
of
the
Industrious
Poor
,
this
will
make
all
our
other
Usury
and
Increase
,
which
is
Lawful
and
Innocent
in
it self
,
when
it
neither
Oppresses
the
Poor
,
nor
stops
our
Charity
,
to
become
sin
.
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