the advantages which will manifestly accrue to this kingdom by abatement of interest from six to four per. cent culpeper, thomas, sir, 1626-1697. 1668 approx. 3 kb of xml-encoded text transcribed from 2 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a35404 wing c7554 estc r215465 99827330 99827330 31748 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35404) transcribed from: (early english books online ; image set 31748) images scanned from microfilm: (early english books, 1641-1700 ; 1864:7) the advantages which will manifestly accrue to this kingdom by abatement of interest from six to four per. cent culpeper, thomas, sir, 1626-1697. 1 sheet ([1] p.) printed by t.l. for christopher wilkinson, at the black-boy over against st. dunstans church in fleetstreet, london : 1668. signed at end: t. c. (i.e. sir thomas culpeper). reproduction of the original in the goldsmiths' library, university of london. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -england -early works to 1800. interest -england -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 aptara keyed and coded from proquest page images 2003-08 sara gothard sampled and proofread 2003-08 sara gothard text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion the advantages which will manifestly accrue to this kingdom by abatement of interest from six to four per. cent. 1. it will inviolably establish the crown of england , by the advancement of his majesties customs the ease of his majesties subjects . the making of lands w ch are in safe hands the over-ballancing scale of wealth and power . 2 it will accommodate his majesty in his present wants even by a land tax if better expedients be not offered ▪ ) which the owner may well afford to admit of ( at least pro hâc vice ) being eased another way ; the slie usurer ( who could never yet be met with ) in effect contributing as much as he . 3. it willl in short time pay the debts of the whole gentry , by timely sales , and yet leave them ( one with another ) richer than they are . 4. it will make money so easie to be borrowed , that even the lender will shortlie pay the broker and coveyancer , by diminishing the number enlarging the securitie of borrowers . 5. it will speedilie double , if not treable , the yearly fruit , and product of our lands , ( the only solid basis of our wealth and trade ) by enabling , encouraging , and even forcing improvements of all kinds , whereby we may afford to under-sell our neighbours , who now under-sell us . 6. it will revive our dying manufacture , 〈◊〉 making the stock of it cheap , and the market quick . 7. it will plentifully relieve the poor , by setting all our heads and hands to work , in the countrie , for improvement of lands ; in cities and towns by way of manufacture . 8. it only can preserve the utter destruction of our timber . 9. it only can re-build london speedily , as to the publick , profitably as to the builder . all which assertions i am ready to prove to any man , that will discourse it with me fairly , closely , and methodically . t. c. london printed by t. l. for christopher wilkinson , at the black-boy over against st. dunstans church in fleetstreet . 1668. a short appendix to a late treatise concerning abatement of usury by the same author. culpeper, thomas, sir, 1626-1697. 1668 approx. 7 kb of xml-encoded text transcribed from 4 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2003-11 (eebo-tcp phase 1). a35411 wing c7563 estc r31353 11929498 ocm 11929498 51082 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a35411) transcribed from: (early english books online ; image set 51082) images scanned from microfilm: (early english books, 1641-1700 ; 1001:18) a short appendix to a late treatise concerning abatement of usury by the same author. culpeper, thomas, sir, 1626-1697. 7 p. printed by tho. leach for christopher wilkinson ..., london : 1668. attributed to thomas culpeper the younger by wing and nuc pre-1956 imprints. imperfect: pages stained and torn. reproduction of original in the university of illinois (urbana-champaign campus). library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -england. interest -england. 2003-07 tcp assigned for keying and markup 2003-07 apex covantage keyed and coded from proquest page images 2003-08 mona logarbo sampled and proofread 2003-08 mona logarbo text and markup reviewed and edited 2003-10 pfs batch review (qc) and xml conversion a short appendix to a late treatise concerning abatement of usury . by the same author . london , printed by tho. leach , for christoper wilkinson , at the black-boy over against st. dunstans church in fleetstreet . 1668. a short appendix to a late treatise &c. since the publishing of my late treatise concerning usury , i have met with some objections , commonly urged with great vehemency , which ( though in themselves frivolous enough , yet that nothing may remain unanswered ) i shall briefly examine . 1. we are all charged with ingratitude to god , and murmuring at his goodness , in sending us such cheapness as we now enjoy ; 2. the people of england in general are taxed of incorrigible sloath : 3. the gentry in particular are branded for dissoluteness : betwixt these three , the usurer endeavours to shift all blame from himself , by laying it upon other shoulders . for the first of these , viz. our ingatitude to god , &c. surely we cannot thankfully enough acknowledge gods compassion towards us , in affording us cheapness at this season , it being the only hopeful sign we have left , that , he intends not , now , our destruction ; for if , to the calamities of war , pestilence , and fire , his justice had likewise added that of extreme dearth , how could we have supported it ? nevertheless it may concern us to enquire out the natural cause of our present cheapness ; for , if upon serious scrutiny it appear , we cannot impute it to the greatness of our late crops , but rather to the deadness of forein markets , being cloyed by others who had greater crops than we , and there ore undersel us ; we may have cause to apprehend ▪ that our present cheapness is almost a certain presage of future dearth : for surely , that our crops begin to fail , it is only because we cannot afford our lands their ordinary improvements , being discouraged both by unprofitable vent , and the high rate of our stock , which likewise forces us to sell at any price : now the progress of this decay will soon disable even our ordinary tillage : and meeting with the disasters incident to husbandry , may unawares expose us to extreme scarcity , when money , perhaps , will be as scarce as bread. the prices of grain and fodder , one year with another , are certainly better now , then they were thirty or forty years since ; yet our titheries , ( the model of our yearly growth ) generally decline in value ; and whence can this come , but from the impoverishment of our farms and farmours ? who , it seems are not able to manure their land , nor yet forbear the market ; since neither will answer interest , with the inconveniencys attending it , which are such ; that many farmours already can scarce afford to kill the moles and level the mole-hills in our best meadows . for the second , viz. the incorigible sloath of our people , i should unwillingly grant , that englishmen are not naturally more active and fit for labour than hollanders ; i suppose they have formerly given better proof of themselves in most occasions : but , alas , their encouragements are not equal ; the one sure , that he works for himself , the other almost as sure , that he works for his creditor : the labourer in the netherlands by steady employment , still hoping to grow rich , however forced to work and fare hard , because provisions are always dear ; in england ( betwixt dispair of thriving , and easiness of subsisting ) for the present wastful , careless of the future . for the third , viz. the dissoluteness of our gentry : methinks , it argues smal ingenuity in 〈…〉 first to oppress , and then reproach g 〈…〉 doth : let me therefore make their apology . of gentlemen , some have considerable estates , others have little : for such as have little , it will not i doubt , be easy , now a days , to find any employments , but derogatory in peace , or mercenary in war. object . but should they not betake themselves to one of the three faculties ? answ. 1. their friends , many of them are not able ; 2. themselves , some are not capable : 3. our professions , i fear are already full , even to overflowing : and if all must be divines , lawyers , or physitians , where are the patients , clyants , and cures ? of such as have estates , some are free from debt , others incumbred ; for the latter , i dare boldly say , that in many of their extravagancies , frailty is only accessory , usury is the principal . for the former , i would ask any sober man , how gentlemen , not naturally studious , ( as many sure are not ) shall spend their time : if they fall to husbandry , they are by many upbraided with rusticity , by more with imprudence , and perhaps both not altogether without cause ; for why should gentlemen usurp the farmours calling , or hope to thrive themselves , where tenants cannot . object . but might they not turn merchants ? answ. alas ! therein is our cheifest bane ; our trade is now most hazardous , and with all intricate ; for our own growth is certainly become a drugg , and little to be gotten by the sale of it , being undersold by three per cent ; even superfluity , though of better vent , will oft-times scarce answer charges , without stealing the duties , which are considerable in the price : so as gentlemen of estate being , in effect , excluded from all hope of profiting themselves by their industry , ( if they be not bookish ) sleep is , for ought i see , their cheapest employment , and company their manliest diversion . but were our estates by low interest rendred improvable , to the advantage both of our selves and the common-wealth , truly , he deserved not land , that wanted convenient businesse ; nor could he be excused from lachesse , that found not out , at worst , a comfortable provision . again , were trade , by abateing the rate of its stock , made generally gainfull , it would likewise soon grow transparent , so as we needed not dispair , without long apprentiship to comprehend it ; since , in holland , women , nay children now trade securely and profitably ; and then what should hinder ; but that all might be either principals or factors ? till improving of land be cheaper than purchasing , industry more beneficial than usury : till merchandising cease to be mysterious , and become familiar to us . we must never look to flourish . finis . mr. david jones's vindication against the athenian mercury concerning usury jones, d. (david), fl. 1676-1720. 1692 approx. 20 kb of xml-encoded text transcribed from 5 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2007-01 (eebo-tcp phase 1). a47041 wing j943c estc r217057 99828758 99828758 33189 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a47041) transcribed from: (early english books online ; image set 33189) images scanned from microfilm: (early english books, 1641-1700 ; 1968:09) mr. david jones's vindication against the athenian mercury concerning usury jones, d. (david), fl. 1676-1720. 8 p. printed, and are to be sold by richard baldwin, near the oxford-arms in warwick lane, [london : 1692] caption title. imprint from colophon. reproduction of the original in the british library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng jones, david, 1663-1724? -early works to 1800. usury -early works to 1800. 2005-12 tcp assigned for keying and markup 2006-01 apex covantage keyed and coded from proquest page images 2006-05 jonathan blaney sampled and proofread 2006-05 jonathan blaney text and markup reviewed and edited 2006-09 pfs batch review (qc) and xml conversion mr. david jones's vindication against the athenian mercury concerning usury . gentlemen , upon march the 5th you took upon you to answer that part of mr. david jones's farewel sermon that related to usury . but in reality you have done no such thing . for , if you had : then in the first place , you must have answer'd his challenge , pag. 35. i do here openly make this challenge to all the patrons of vsury ; if they will bring me any one approved author among the ancients that has defended vsury , i will bring them fifty , i will bring them hundreds , yea , i will bring them whole councils and fathers that have unanimously condemned it . and certainly that must needs be a very great sin that , among all the ancients , has no patron that dares appear in it's defence , but has all against it with one consent . and likewise , what he there quoted out of bishop sanderson . and till you do so , all your answers will be nothing at all to his sermon . and i do verily believe , that neither you , nor all men living , will ever be able to answer him as to that particular . secondly , you must have answer'd the 17th canon of the first nicene council ( which is referred to pag. 35. ) whereby all usurious clergymen were degraded from holy orders . which i am credibly informed , was never done but for a mortal sin. and therefore , bishop bedel ( that most excellent reformer of clerical abuses in the church of ireland ) thought the degrading of a bishop was too sacred a thing to be done meerly upon politick considerations ; which i would have writ in letters of gold. bp. bedell's life , pag. 145. as likewise the 20th canon of the elibertin council ( which is referred to in the same place ) whereby all usurious lay-men were excommunicated in their life-time . as likewise the lateran council under alexander the third , where it was decreed that all manifest usurers should be deprived of communion and fellowship of christians in their life , and of christian burial after death , till their heirs had restored their usury . at which council this question was put by panormitan an archbishop , whether usury might not be dispensed with for the redemption of poor christians taken captive by the saracens ? and the answer he had was to this effect . since both old and new testament detest the crime of usury , no dispensation was to be admitted for it , no , not for so charitable a work , as the redemption of christian captives . as likewise the 109th canon of our church , where usury ( not only excessive usury , any more than excessive adultery , but all usury in general , the least as well as the greatest ) is thought a sufficient crime to keep any man from the sacrament . and there , you must have reconciled the canon and the statute-law , the one of which seems to allow of usury , and the other excommunicates any man that is guilty of it . and that you might easily have done thus . the statute-law does not allow usury , but only stints and limits it to six in the hundred , and so far gives way to it , for the preventing of greater mischiefs . and this is not enough to excuse the usurer in the court of conscience . and thus the jews deceived themselves in the matter of polygamy and divorce : they thought moses's law had allowed them in those sins : but our saviour shew'd them plainly , that moses gave them only a toleration in them for the hardness of their hearts . the very toleration or permission of a thing , shews its badness . for if it were good , it might be done without any toleration or permission at all . and therefore we find in the 21 of king james the first , that no words contained in the law about usury , should be construed or expounded to allow the practice of vsury in point of religion or conscience . and therefore , notwithstanding the statute-law does stint and limit usury for the avoiding of greater evils ; yet it does not , it cannot , exempt the usurers from ecclesiastical censures , but leaves them to be excommunicated by the 109 canon . and therefore , dominicas à soto de just . & jur. l. 1. qu. 6. art. 2. is in the right on 't , when he says , stews are permitted to prevent adulteries , and vsury to avoid theft . as likewise , ezek. 18. 8 , 13. where all vsury , and all increase that way , though never so little , is said to be so great a sin , that whoever is guilty of it , shall surely dye for it , and his blood shall be upon his own head. as likewise , jer. 15. 10. where it is plain , that if the prophet had either taken or given upon usury , every one in the whole earth might lawfully have cursed him . thirdly , you must have shew'n , whether , if usury be at all lawful ; it be so lawful as to make a trade of it ; as mr. jones's former hearers in lombard-street do . and there you must have answered what bishop sanderson says , pag. 37. if any thing can make a calling vnlawful , certainly the vsurer's calling cannot be lawful . and therefore , have a great care lest you by countenancing usury after your ability , do harden any man in his sin , and thereby do become guilty of his sin , and smart for it at the day of judgment . he that approves or defends what wicked men do , is worse than those wicked men that do those wicked things , rom. 1. 32. and this , ( if you will give me leave to speak freely , without thinking me proud for presuming to direct your society , ) is what you must have done , if you had answered mr. jones's sermon . but instead of this , let us now see what it is that you have done . first of all , you have pick'd two or three lines out of pag. 34 , 38 , which you represent as his. whereas , if you had that charity , and sincerity , and respect to truth you profess , you would have represented them as they really are in effect , the words of god , by his prophets jeremiah and ezekiel , whose joynt authority he there quotes for them . secondly , you have premised two things , namely , that you do not intend to justifie the rich , who exact from the poor ; nor those who immoderately desire gain or increase , who are idolaters . and yet , those very things some of mr. jones's former hearers in lombard-street are notorious for : as you may gather from his sermon upon family-duties , pag. 19. where he seems to tax some of them with robbing of orphans , oppressing widows , grinding the face of the poor , griping vsury , and suing out pardons from the state for extortion . and if you had loved their souls as well as he does , notwithstanding all their injustice against him , you would have told them so as well as he did . namely , you would have told them in plain terms , that whatever you writ in your mercury , was not at all designed to justifie their making vsury their calling . which , even those few modern writers that are falsly esteemed patrons of usury , have always condemned . and if a man does not deal thus plainly with them , he does nothing at all . their jewels and their precious stones do so dazle and glister , and dart such a lustre upon their eyes , that they are perfectly blinded ; insomuch that they can scarce see and know themselves , when they are told to their faces , thou art the man. and god grant that mr. jones's successor may deal with them as impartially as he has done : to which purpose i would desire him to read the excellent bishop jewel , upon 1 thes . p. 121. but what speak i of the ancient fathers of the church ? there was never any religion , nor sect , nor state , nor degree , nor profession of men , but they have disliked usury . philosophers , greeks , latins , lawyers , divines , catholicks , hereticks , all tongues and nations , have ever thought an vsurer as dangerous as a thief . the very sense of nature proves it to be so . if the stones could speak they would say as much . and if we had as zealous clergy now-a-days , usury would be thought as detestable a sin now , as it was in the 13 of eliz. and in the reign of king edw. vi. where all vsury or increase , &c. was punished not only with the forfeiture of principal and all , but with imprisonment and ranson at the kings will and pleasure . again bishop jewel , pag. 144. after a long discourse against usury , he has these words ; thus much i thought expedient to speak of the loathsom and foul trade of vsury . i know not what fruit will grow thereby , and what it will work in your hearts . if it please god , it may do that good i wish : i have done my duty , i call god for a record unto my soul , i have not deceived you . i have spoken unto you the truth : if i be deceived in this matter , o god thou hast deceived me . thou sayst , thou shalt take no usury : thou sayst , he that taketh increase shall not live . what am i , that i should hide the words of my god , or keep them back from the hearing of his people ? the learned old fathers have taught us , it is no more lawful to take usury of our brother , than it is to kill our brother , &c. and again , pag. 145. i hear there are certain in this city , which wallow wretchedly in this filthiness , ( to wit usury , ) without repentance ; i give them warning in the hearing of you all , and in the presence of god , that they forsake this cruel , and detestable sin. if otherwise they continue therein , i will open their shame , and denovnce excommvnication against them , and publish their names in this place before you all ; that you may know them , and abhor them as the plagves and monsters of the world : that if they be past all fear of god , they may yet repent and amend for worldly shame . and this i humbly offer to mr. jones's successors consideration . if he does not preach against this sin in lombard-street , he will be guilty of their blood , and their blood will be required at his hands . thirdly , you state the question thus , whether it be absolutely unlawful to receive , ( i suppose you mean by contract , not by way of gratitude , ) any increase of any for the use of their monies ? to which you give this answer , in the true signification of the word , 't is certainly damnable ; but in the sense you now use it , 't is very lawful and necessary . that is , usury in its true signification according to god's word , is certainly damnable ; but in its false signification according to man's invention , it is very lawful and necessary . and here i would fain know of any man , first of all , which is to take place , its true or its false signification ? god's word , or man's invention ? truth or a lye ? christ or belial ? secondly , i would fain know , whether if usury be not absolutely unlawful : yet , its being of bad report , and its having the appearance of evil , is not enough to hinder it from being made a calling ? certainly , no man can deny , but there are a great many things , which though they be not absolutely unlawful , are yet absolutely unlawful to be made a calling . no man can deny , but that usury is of bad report ; for all ages have decry'd it : and all the earth may lawfully curse an usurer , jer. 15. 10. and no man can deny , but that usury has the appearance of evil , if it be not evil indeed ; for it always appears in bad company : it appears with lying , backbiting , deceit , wrong and bribery , psal . 15. it appears with idolatry , oppression , adultery , cruelty , vnmercifulness to the poor , blood-shed and murther , ezek. 18. and it appears with the profanation of holy things , the abomination of vncleanness , and the unnatural sins of incest , ezek. 22. and 't is st. basil's observation upon it , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : it always appears in the midst of the greatest evils . and therefore certainly , though it should not be absolutely unlawful , yet it is so unlawful , it is of such bad report , and it has such appearance of evil , that no honest man who avoids both upon pain of damnation , will ever adventure to make it a calling . fourthly , you affirm that the true signification of vsury in the scripture , is extortion or grinding the face of the poor . and you affirm also , that it being allowed the jews to take vsury of strangers ; therefore it is not morally evil. from whence i make this observation . all men allow that extortion and grinding the face of the poor are morally evil and simply unlawful . and consequently , scripture-usury being extortion according to you ; and extortion or grinding the face of the poor being morally evil according to all : it necessarily follows according to you , that god never so much as allow'd the jews ▪ to take usury even from strangers , ( which has more truth in it , as i shall shew hereafter , than both your propositions . ) for say you , he never allows that which is morally evil. and consequently , either your first , or second , or both your propositions are all false . and indeed so they are . for the proof of which i only premise thus much . extortion in our land with relation to usury , ( in the sense you say you now use it ) is the exacting of more usury than the law allows . that is , it is the exacting of more than six in the hundred . and therefore your first proposition , ( which holds that extortion or grinding the face of the poor , is only meant by scripture-usury ) is all false . for usury in the scripture language is not the exacting of more than six in the hundred . but first of all , the exacting of one in the hundred in scripture-usury , nehem. 5. 11. where exacting the hundredth part of the mony lent is called usury . and v. 12. requiring nothing is opposed to it . and consequently , he that requires any thing , tho never so little , for the use of mony , is a scripture-usurer . secondly , the law says , levit. 25. 36. take thou no vsury or increase from thy poor brother . and the prophet says , ezek. 18. 8. he that hath not given forth upon vsury , neither hath taken any increase . from whence it is plain , that whoever taketh any increase , tho never so little , and not only he that taketh above six in the hundred , is a scripture-usurer . thirdly , if extortion , that is , if taking above six in the hundred , be only meant by scripture-usury : then , it was lawful for the jews to take six in the hundred even of their poor brother . which i believe , no man of common sense can with any modesty affirm . from whence i conclude , that your first proposition is all false . and your second proposition ( which holds , that god never allowed the jews any thing that is morally evil ) is all false too . for , god has allowed the jews some things which are morally evil , for the hardness of their hearts , as in the cases of polygamy and divorce , which were not so from the beginning , matth. 19. 8. not to mention the allowance they had to spoil the egyptians , which has several sort of answers given it by learned men , exod. 12. 36. the sum of which is this , if both your propositions are true ( as they are really false ) then , they do utterly overthrow each other . and consequently , for all that you have hitherto said , mr. jones ' s sermon is vnanswerable . gentlemen , i confess there are a great many things more to be answer'd in your mercury . of which , god willing , you shall have an account in another sheet sometime next week . my ordinary business is so great that i cannot well prepare above a sheet a week for the press . and therefore , i hope , you 'l excuse me for not giving you a full answer at present . advertisement . i have oftentimes been forced to vindicate mr. jones in several companies upon the account of usury . and i have found that this captious objection has been frequently made against him . obj. if we may not lend , what will the king do , who is forced to take mony upon vsury ? to which i humbly crave leave to give you mr. jones's own answer to it . for , it is that which he sent to the press as a postscript to his farewel sermon , and had been then printed , had not all the copies been wrought off before it came , and that he was desired to put it off to some other opportunity . and if it give any just offence to the present government , he does now retract it , and heartily beg pardon . answ . don't lend the king upon vsury , but lend him freely . let it be your free-will offering . let it be your voluntary oblation . you can never lend it better . you lend it to fight the lord's battles against the mighty . what is now become of all those your lives and fortunes that you lately so prodigally proffer'd for the support of popish tyranny and arbitrary government ? would you have given all to betray your liberty , your property , and your religion ? and will you lend nothing to secure them all ? is it not enough for the king to hazard his life , who , as david's men said of him , is worth ten thousand of us , 2 sam. 18. 3. is it not enough for him to hazard his life , but must he also pay vsury for your deliverance ? to whom is tribute due ? to him or to you ? for what do men pay usury ? for their own mony , or that which is lent them ? and can you then offer to make the king pay usury for his own mony ? yea , and make him pay usury to you for it ? who ( if it were in any case lawful ) ought rather to do so to him ; because you do not bring him in mony soon enough for your own preservation . what if he were as backward to help you , as you are to be helped by him ? what if this should be the last ill consequence ? which god forbid for christ his sake ! vngratefvl men ! kind to none but your foes ! kind to none but france and its accursed interest ! god save k. william and q. mary . finis . london ; printed , and are to be sold by richard baldwin , near the oxford-arms in warwick lane , 1692. 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 approx. 34 kb of xml-encoded text transcribed from 17 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-11 (eebo-tcp phase 1). a59805 wing s3278 estc r8222 11902935 ocm 11902935 50618 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a59805) transcribed from: (early english books online ; image set 50618) images scanned from microfilm: (early english books, 1641-1700 ; 512:2) 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. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng bible. -n.t. -luke vi, 35 -sermons. usury -sermons. sermons, english -17th century. 2003-11 tcp assigned for keying and markup 2003-12 apex covantage keyed and coded from proquest page images 2004-08 melanie sanders sampled and proofread 2004-08 melanie sanders text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion 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 . finis . books published by the reverend dr. sherlock , dean of st. pauls , master of the temple , and chaplain in ordinary to their majesties . an answer to a discourse , entituled , papists protesting against protestant popery . second edition . 4to . an answer to the amicable accomodation of the differences between the representer and the answerer . 4to . a sermon at the funeral of the reverend benjamin calamy , d. d. 4to . a vindication of some protestant principles of church-unity and catholick-communion from the charge of agreement with the church of rome . 4to . a preservative against popery , being some plain directions to unlearned protestants how to dispute with romish priests . in two parts with the vindication , in answer to the cavils of lewis sabran jesuit . 4to . a discourse concerning the nature , unity , and communion of the catholick church , first part. 4to . a sermon preach'd before the right honourable the lord mayor , and aldermen of the city of london , on sunday november 4th . 1688. 4to . a vindication of the doctrine of the holy and ever blessed trinity , and the incarnation of the son of god , &c. the second edition . quarto . the case of the allegiance due to soveraign powers stated and resolved according to scripture , reason , and the principles of the church of england . sixth edition . quarto . a vindication of the case of allegiance due to soveraign powers , &c. quarto . a sermon preached at whitehall before the queen on the 17th . of june . 1691. being the fast-day . quarto . a practical discourse concerning death . the fifth edition . octavo . a practical discourse concerning a future judgment . second edition . octavo . a sermon preached before the honourable house of commons at st. margarets westminster january 30th . 1691 / 2. quarto . a sermon preached before the queen at whitehall febr. 12. 1691 / 2. quarto . printed for william rogers . a short and priuate discourse betweene mr. bolton and one m.s. concerning vsury. published by e.b. by mr. boltons owne coppy bolton, robert, 1572-1631. 1637 approx. 122 kb of xml-encoded text transcribed from 44 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2004-03 (eebo-tcp phase 1). a16337 stc 3249 estc s106474 99842189 99842189 6823 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a16337) transcribed from: (early english books online ; image set 6823) images scanned from microfilm: (early english books, 1475-1640 ; 701:04) a short and priuate discourse betweene mr. bolton and one m.s. concerning vsury. published by e.b. by mr. boltons owne coppy bolton, robert, 1572-1631. bagshaw, edward, d. 1662. [8], 77, [3] p. printed by george miller dwelling in blacke-friers, london : 1637. e.b. = edward bagshaw. running title reads: a discourse betweene m. bolton and m.s. concerning vsury. the last leaf is blank. reproduction of the original in the cambridge university library. created by converting tcp files to tei p5 using tcp2tei.xsl, tei @ oxford. re-processed by university of nebraska-lincoln and northwestern, with changes to facilitate morpho-syntactic tagging. gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. eebo-tcp is a partnership between the universities of michigan and oxford and the publisher proquest to create accurately transcribed and encoded texts based on the image sets published by proquest via their early english books online (eebo) database (http://eebo.chadwyck.com). the general aim of eebo-tcp is to encode one copy (usually the first edition) of every monographic english-language title published between 1473 and 1700 available in eebo. eebo-tcp aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the text encoding initiative (http://www.tei-c.org). the eebo-tcp project was divided into two phases. the 25,363 texts created during phase 1 of the project have been released into the public domain as of 1 january 2015. anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. users should be aware of the process of creating the tcp texts, and therefore of any assumptions that can be made about the data. text selection was based on the new cambridge bibliography of english literature (ncbel). if an author (or for an anonymous work, the title) appears in ncbel, then their works are eligible for inclusion. selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. in general, first editions of a works in english were prioritized, although there are a number of works in other languages, notably latin and welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. image sets were sent to external keying companies for transcription and basic encoding. quality assurance was then carried out by editorial teams in oxford and michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet qa standards were returned to the keyers to be redone. after proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. any remaining illegibles were encoded as <gap>s. understanding these processes should make clear that, while the overall quality of tcp data is very good, some errors will remain and some readable characters will be marked as illegible. users should bear in mind that in all likelihood such instances will never have been looked at by a tcp editor. the texts were encoded and linked to page images in accordance with level 4 of the tei in libraries guidelines. copies of the texts have been issued variously as sgml (tcp schema; ascii text with mnemonic sdata character entities); displayable xml (tcp schema; characters represented either as utf-8 unicode or text strings within braces); or lossless xml (tei p5, characters represented either as utf-8 unicode or tei g elements). keying and markup guidelines are available at the text creation partnership web site . eng usury -religious aspects -early works to 1800. 2003-07 tcp assigned for keying and markup 2003-07 apex covantage keyed and coded from proquest page images 2004-01 judith siefring sampled and proofread 2004-01 judith siefring text and markup reviewed and edited 2004-02 pfs batch review (qc) and xml conversion a short and private discourse betweene mr. bolton and one m. s. concerning usury . published by e. b. by mr. boltons owne coppy . devt. 23. 19. thou shalt not lend upon vsury to thy brother . london , printed by george miller dwelling in blacke-friers , 1637. to the reader . love ( saith the wisest of men ) is as strong as death , the importuning whereof hath made me breake open those bars and once more awaken the spirit of m. bolton , by exposing to publicke view these papers of his , written with his owne hand , for the convincing of the world of that profitable and wealthy sinne of vsury ; wherein though he and others have bestowed much paines : yet so sweet is the gainefullnesse of that craft , as that it will never receive a finall conviction till the generall judgement . this small tract was written to one m. s. a man of no great note , and of lesse learning , occasioned upon a quarrell 〈◊〉 tooke at a sermon of his preached against usury , which afterward brake forth into a set battell , though it prooved impar congressus to m. s. who by challenging m. bolton , thrust himselfe upon the greatest infelicity of warre , as first to bee disarmed , and afterward to bee kill'd in the field with his owne weapons . the gaine that m. s. made by that silver shrine , whetted his invention to maintaine by humane argument , what hee was loath to part with by divine commandement . had this author lived , it was his purpose to have made this little tract of vsury a compleate treatise , by stating the question , by distinguishing it from other contracts and bargaines that are common amongst men ( which though they equall that other contract by vsury in point of gaine , yet doe not participate with it in point of crime ) by handling the many cases of conscience touching the point of restitution , wherein i know hee was acquainted with many rare experimen●s . but death which determined his daies , put an end to this labour . so that i now present it to the reader as i finde it in his owne coppy without addition or alteration , which can hardly bee done to any thing of his without wrong to the worke. neither should i ( had it beene feosable ) have given way unto it . for i had rather put any imperfect worke of his upon the charity of the world , which it usually affoords to such interceptions by death , then abuse it , or the trust reposed in me , by publishing under his name any counterfeit stuffe . in this little worke i desire to put the reader in minde of one or two things remarkable in this author . the earnest indignation of his spirit against any manner of sinne , especially grosse sinne as this of vsury . and then his sweet melting and compassionate heart in freeing men from it , which if all other instances which might be given of him in this kind should be lost and perish . this one passage of his written in the last worke that ever he put out , and uttered a little before his death would make it good . for having in that booke proposed twenty considerations to keepe men from sinne ( the best that ever i read ) he thus in conclusion breaths out his affectionate spirit , page 130. now my most thirsty desire and earnest entreaty is , that every one into whose hands by gods providence this booke of mine shall fall , after the perusall of them , would pause a while upon purpose that he may more solemnely vow and resolve , that ever hereafter when he shall be set upon and assaulted by allurement unto any sinne , he will first have recourse unto these twenty considerations i have here recommended to him to helpe in such cases , and with a punctuall seriousnesse let them sinke into his heart before he proceed and pollute himselfe . i could bee content , if it were pleasing unto god , that these lines which thou now readest were writ with the warmest blood in my heart , to represent unto thine eye the deare affectionatenesse of my soule for thy spirituall and eternall good , so that thou wouldest be throughly perswaded , and now before thou passe any further sincerely promise so to doe . so that i may as truly say of him as was once said of anselme , nihil in mundo quantum peccare timebat , hee feared nothing in the world so much as sinne . compare these times and the want of such a man in them , and then count how invaluable his losse is . for so highly was he esteemed in that countrey where he bestowed his ministeriall paines , that many of his hearers who beheld his white haires could point at him , and say with that famous leontius , that when that snow melted there would bee a flood : and so it prooved ; for i dare boldly write it , there was not a minister in norhampton-shire that ever lived there more desired , or dyed more lamented . i will looke no further into his quiet grave , i onely desire my reader kindely to accept of this worke for the authors sake who meant it much better . and for my sake who meerely for the readers good have undergone the paines to present it as it is . this is but iustice and all the reward i looke for , middle temple may 22. 1637. edvvard bagshavve . a short and private discourse betweene mr. bolton and one m.s. concerning usury . it seemes m. s. saint austin is in some request with you ; for you place him in the front of your treatise , which you might easily have contrived into a few lines , telling us : so saith iewell , perkins , &c. in such a booke , such a page : but will you stand to that ancient fathers authority in your point of usury ? heare him i pray you : in psal. 36. nolo sit is faeneratores , & ideò nolo , quia deus non vult . i would not have you to bee usurers , and therefore i would not have you to be so , because god would not have you to be so . a little after : vnde apparet deum hoc nolle ? dictum est alio loco . qui pecuniam suam non dedit ad vsuram . et quam detestabile sit , & quam odiosum , quam execrandum , puto quia & ipsi faeneratores noverunt . how appeares it , that god would not have you to be usurers ? it is said in another place . hee that putteth not his money to vsury . how detestable a thing it is , to give money upon usury , how odious , how execrable , i suppose , the usurers themselves are not ignorant . and upon psal. 128. audent etiam faeneratores dicere non habeo aliud unde vivam . hoc mihi & latro diceret , deprehensus in fa●ce , &c. — hoc mihi & leno diceret emens puellas ad prostitutionem , &c. the usurers also , saith saint austin , dare say , they have not whereupon els to live : so ( saith he ) may the robbers say , taken in the theeves haunt , &c. — so may the bawde say , who buyeth young women for prostitution , &c. or will you stand to the judgement of those worthy men , ( for so you call them at the bottome of your first page ) which saint austin produced against iulian ? heare them also . saint basil : in psal. 14. an ignoras , inquit , quòd major tibi peccatorum exurgat acervus , quam sit accessus opum , quem ex usuris venaris ? knowest thou not , that a greater heape of sinnes growes upon thee , then is the accession of riches , which thou hunts after by usury . saint gregory hom 4. in ecclesiast . aiatis , inquit , dixit deus ; crescite & multiplicamini : auri autem faetus , nempe faenus , ex quonam consistit matrimonio ? &c. — hic est ille partus , quem parturit qui dem avaritia , parit autem iniquitas , & obstetricatur inhumanitas . this is that young one ( speaking of usury ) with which covetousnesse travailes ; iniquity brings forth ; and inhumanity playes the mid-wife . saint ambrose , an other of those worthy men , hath detested and discoursed against usury very excellently , and eloquently in a whole booke de tobia : in the 9. chap. whereof , hee compares the divell and an usurer together . chap. 14. silicitum est : cur vocabulum refugis ? cur velamen obteris ? si illicitum est : cur incrementum requiris ? if usury be lawfull , why doest thou decline the name ? why puts thou a vaile over it ? if it be unlawfull , why receivest thou any increase ? saint hierom , in psal. 54. in lege usurae accipi prohibentur . vsura est , plus accipere , quam dare . taking of usury is forbidden in the law. and usury is to take more , then was given . and in ezek. chap. 18. page 538. repetens ab his quibus tribuit , ( meaning in the case of usury ) ampliùs quam dederat , vivere non poterit , sed in suo sanguine morietur . chrysost. hom. 5. in mat. pag. 38. nihil praesenti usurâ turpius , nihilque crudelius . si quidem hujusmodi faenerator negotiatur discrimina , & uberiores ( ut putat ) quaestus de alterius infaelicitate consequitur , atque insuper quasi pietatis mercedem reposcit , velut metuens ne immisericors fore videatur : cum profectò pretextu miserendi , atque opem ferendi , majorem misero foveam crudelitatis effoderit , speciejuvandi atterens inopem , ac manum porrigendo deijciens : & quasi inportum , ex tempestate suscipiens , sed improviso turbine in multò magis crudele naufragium , velut inter scopulos , ac latentia saxa demergens . i have given you a taste of those worthy men , how worthily , they cut the throate of your usury . i might quote many more of the fathers to the same purpose : but that it is not my purpose , but onely to let you seee how you have wounded your selfe at unawares , by writing those passages out of saint austin . i meane in this respect : as iulian the pelagian became saint austins and their opposite , in point of pelagianisme : so you proove opposite to austin and the same worthies in point of usury . but you have , as you suppose , some late divines on your side . and i will also suppose so for the present : and oppose against them three hundred and eighteene , the learnedest and greatest divines in the whole christian world , congregated at nicaea in the more * pure and primitive times , * in the yeare of our lord 325. or thereabouts condemning usury , from those words psal. 15. qui pecuniam suam non dedit ad usuram : hee that putteth not his money out to usury . can. 18. i could name them every one unto you , and so make a farre larger catalogue then yours . for here are 300. odds . yours being but 18. nay in a word ; for any thing i can learne , or know , i may oppose in this point all other councells , that ever mentioned it , fathers , all the learned of former ages , the whole current of the christian world from christ unto our age . none of which have stood for usury , for the space of fifteene hundred yeares after christ . but these , you will say , are humane authorities . and so are yours . yet mark the odds . i oppose to your few supposed patrons of usury of late times , the generall judgement of the church for this fifteene hundred yeares . for the covetousnesse of these times hath made a controversie , which in former ages was never doubted of . * nay , ( i imagine you know who hath made it good ) authority of all sorts , divine , and humane ; ecclesiasticall , and prophane ; naturall , and morall : of all ages , old , new , midling : of all churches , primitive , romane , reformed : of all common-weales , jewish , christian , heathenish : of all lawes , forraine and domesticall . nay m. s. will you heare the words of one of your own men , whom you muster up in your catalogue as one of yours : i meane b. iewell . these are his words : upon 1 thess. chap. 3. ver . 6. pag. 80. but what speake i , saith he , of the ancient fathers of the church ? ( having produced many against vsury ) there was never any religion , nor sect , nor state , nor degree , nor profession of men , but they have disliked it : usury sc. philosophers , greekes , latines , lawyers , divines , catholicks , hereticks : all tongues and nations have ever thought an usurer as dangerous , as a theefe . the very sence of nature prooveth it to be so . if the stones could speake , they would say as much . these are the very words of one , whom you pretend to be on your side . but let us come to the scriptures . and dare you indeed m. s. stand to the triall of that pure and heavenly touchstone ? consider then these places : exod. 12. 25. levit. 25. 35 , 36. deut. 23. 19. psal. 15. 5. ezek. 18. 13 , 17. and 22. 12. pro. 28. 8. luke 6. 35. now m. s. against these many places condemning vsury ; bring you so much as one , to allow it . you are not able to bring one rightly understood . here is then as great odds in divine , as humane authorities . what will you doe now ? fall to your shifts . in the scriptures , say you , 1. mention is made of the poore expressely ; and therefore you conceive , and conclude , that if you forbeare the poore , you may be an usurer to the rich. and for this purpose usurers urge exod. 22. 25. levit. 25. 35. 1. may you not m. s. as well reason thus from ver . 22. of the same chap. thou shalt not afflict any widow or fatherlesse childe : here mention is onely made of the widow and fatherlesse : therefore , if these bee forborne , thou maist afflict a married woman , or a childe that hath a father ? may you not by the like reason proove it no sin to rob a rich man : because prov. 22. 22. it is said : rob not the poore , because he is poore . then all robbery is not forbidden , but onely that towards the poore , ( may you say ) and therefore we may rob the rich , because he is rich , and may well spare it ? you may clearely see the poorenesse and weakenesse of your collection , by these three absurd paralell inconsequences . moses forbiddeth to oppresse an hired servant , that is poore and needy : deut. 24. 14. therefore , if he be rich and wealthy , you may oppresse him. this is usurers logique . see psal. 82. 3 , 4. 2. in other places of scripture , as psal. 15. 5. ezek. 18. 13 , 17. and chap. 22. 12. prov. 28. 8. which are as it were commentaries , and expositions of the law , there is no mention of the poore , but vsury is absolutely forbidden without respect of persons . nay to prevent this shift , and to demonstrate this evasion to be very frivolous . in the very text deut. 2● . 19. there is no mention of the poore at all , but the law is delivered in generall termes : thou shalt not lend upon vsury to thy brother . now he is your brother whether he be rich or poore . the partition wall is now taken away , and both jew and gentile , rich and poore are brethren ; and therefore we must exact usury of none , except we would be worse then jewes . our saviour christ luke 6. 34. gives this testimony to the very sinners of his time amongst the jewes , that they would lend one unto an other , that they might receive so much , as they lent . and therefore not so much , as the least usury was lawfull towards a brother , whether he were poore or rich . if the scriptures had put such a difference betweene the poore and the rich , as betweene the israelite and cananite : to the rich thou maist ; but to the poore thou shalt not lend upon vsury : then the case were cleare . but deut. 23. 19 , 20. god makes opposition , not betweene the poore and the rich : but betweene an israelite and cananite . for by stranger in that place , is meant the hittites , the gergashites , the amorites , the cananites , the perisites , the hivites and jebusites , and no other stranger as may be collected , levit. 25. 35. so also doth saint ambrose de tobia , cap. 15. paulus fagius annot. in cald. paraphras . in deut. 23. 20. iun. annot. ibid. expound it . what these the jewes were commanded to destroy , deut. 7. 12. and usury was as teeth given them , and allowed by god to eate them up withall : whence that of saint ambrose de tobia , cap. 15. ab hoc usuram exige , quem non sit crimen occidere . seest thou a man , whom thou maist lawfully kill ? take use of him , but not of thy brother . 3. in the lawes of usury , and other prohibitions of oppression , expresse mention is made of the poore and helplesse , because 1. the poore are soonest , and easiest oppressed of the rich ; as the lowest hedge is oftnest stepped over . 2. it is a more grievous sinne to oppresse the poore . 3. those onely who have need , have just occasion to borrow . 4. shall a speciall instance in some one object , which makes the sinne forbidden extreamely hatefull , abridge and restraine the generality of a law ? will the exageration of a sinne in the highest degree make all those actions no sinne , which come not to that degree ? because it is an heinous offence to steale a cow from a poore man , is it not a sinne to steale a sheepe from a rich man , that can spare it full well , and perhaps never misse it ? 5. nay m. s. will you stand in this exception to the verdict of your owne witnesse in the very point for which you produce him ; i meane of the rarest iewell , that ever the english church enjoyed . these are his words upon 1 thess. chap. 3. pag. 86. thus much saith he , i thought expedient to speake of the loathsome , & foule trade of usury — i call god for a record unto my soule , i have not decived you , i have spokē unto you the truth . if i be deceived in this matter , o god thou hast deceived me . thy word is plaine . thou saiest : thou shalt take no vsury . thou saiest , he that taketh increase shall not live . what am i , that i should hide the words of my god , or keepe them backe from the hearing of this people . the learned old fathers taught us , it is no more lawfull to take usury of our brother , then it is to kill our brother , &c. marke the last words . and then looke backe , upon pag. 78. lin . 22. where he saith : he is thy brother , whether he be poore , or rich : and then conclude plainely , that the worthiest of your pretended patrons , condemnes usury-taking , either of rich or poore . aspidis morsui similis est pecunia usuraria . qui ab aspide percutitur quasi delectatus vadit in somnum , & sic per suavitatem soporis moritur . he that is bitten by usury , ( saith chrysostome ) is as he , that is stung of a serpent : it lulls him asleepe so sweetly and secretly , that the poore man is undone before he be aware . 6. if usury finde a man rich , * yet it bringeth with it a paire of canniballs chops , and many cruell teeth , to eate out the very heart of his estate , except he cunningly heale himselfe by some other covetous way , or unconscionable course . hence it is that saint chrysostome compares usury to an aspe , which together with the poyson infufes a delightfull sleepe , but in that sweete insensiblenesse takes away life : so the usurers money refreshes for a time , but by little , and little , sucks out the very life-bloud of a mans estate . and that of saint basil to to those , that objected , that many by the imployment of money borrowed upon usury , grew rich : but i thinke , * moe saith he , have come to the halter . his meaning is , by paying usury they have growne poore , and so fallen a stealing , and at last come to hanging . to speake more fitly to these sinnes : but i thinke moe have prooved bankerupts . and againe , how many of your usurers are free lenders to the poore , except it be in cunning , out of a deepe hypocrisie to colour their usurious cruelty ? 7. if the law of lending to the poore , without usury , should inferre the lawfullnesse of lending to the rich upon usury : how should gods purpose in those places , for the benefit of the poore have place ? because by this meanes , it would come to passe , that the poore should very hardly , or not borrow at all . for how few would lend to the poore for nothing , when as they might lawfully lend to the rich upon usury . now it were better for the poore , that he might borrow upon usury , then that he might not borrow at all . the scripture , saith the usurer , forbids onely byting vsury : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 morsury , which commeth of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mordere , to bite . there is , thinkes he , a certaine toothlesse , or not byting usury , which is tollerable . 1. what will not covetousnesse catch at , to nourish its greedy , and cruell humour ? nesheck is the common , and ordinary name whereby all usury is signified in the hebrew tongue . and doth metaphorically intimate , and import the aggravation of the sinne , not a distinction of the kindes of usury . epithets and originals serve more to amplifie and exaggerate , then to distinguish . see t. pag. 53. hence it is also that usury in the chaldee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 chabulia , i. e. perditio , quòd omnes opes perdat & devastet . 2. the scriptures condemne not onely nesheck , but also tarbith . and that not onely in the comments of the prophets : ezech. 18. 17. and 22. 12. prov. 28. 8. but in the very text of the law it selfe , levit. 25. 36. vetarbith . and v. 37. vbemarbith . nesheck is the ordinary word in the scriptures , to signifie usury . which the holy ghost useth to expound by other two words tarbith and marbith , both derived from the same roote 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to increase , so that he which exacteth an increase , or gaine above his principall , or requireth more by covenant , then he lent , he taketh tarbith , or marbith , that is usury . which is condemned also , saith that most worthy calvin , ( whom you produce as a patron ) in pentateuchum , pag. 355. that he may cut off , saith he , such cavills as these : vtrumque nomen conjungit — ac generaliter damnat quamlibet sortis accessionem : he couples both the words together — and generally condemnes any addition , or increase above the principall . for why should tarbith bee added unto nesheck , both in the letter of the law , and the prophets ? it must be added : either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to make a gradation ; as if not biting usury onely were forbidden , but any increase whatsoever : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is by way of exposition , and so of equall latitude with nesheck , onely declaring what god meant by biting usury , namely any increase in that kinde whatsoever . and therefore let not us distinguish these words which the holy ghost confounds , saith a worthy man ; and much lesse upon this frivolous distinction , let us build our practise or hazard the eternall salvation of our foules . for we know who hath said : he that putteth forth to vsury , or taketh increase ; shall he live ? he shall not live , he shall die the death ; and his bloud shall bee upon him. 3. all usury biteth . money so lent commeth not empty home : but biteth off , knaweth away , and bringeth with it some part of the borrowers wealth , and substance . who if he cannot licke himselfe whole againe , or heale his wound by biting others , ( as commonly they doe ) he findeth and feeleth in the end , that usury hath teeth . biting is individuall , and essentiall both to the name , and nature of usury . it ever bites , and stings one , or other , lesse , or more , either the borrower , or the common-wealth . either like the morning wolfe , it sucks out the life , the bloud , and the marrow of a poore man : or like a mastive it snatches a peece and portion out of the borowers substance : or like a waspe or the dog-flie , it stings him , one way , or other in his estate . all sorts of usury , even from that centesima the hundreth part monethly , which nehemiah complaineth of , which is twelve in the hundred ; unto that semiuncianum foenus ten shillings in an hundred pounds , hath teeth . some more empoisoned , bloudy fangs then other : but all bite . in every tarbith there is a nesheck , 〈◊〉 in every usury . but suppose the borrower sometimes in respect of the event , or by accident , be not so bitten , or damnified : yet the common-wealth , and especially the communalty pay for it . our divines expresse the point thus : if money be lent to spend upon necessaries , there is no question made , but the borrower is sore bitten in paying usury , when he hath spent the principall : if it be lent to lay out for gaine , then must the borrower first be sure of so much cleare gaine , as will pay the use ; which is a reasonable gaine of it selfe : for the usurers of nine , or ten in the hundred doe live richly of that accursed trade : yea many honest tradesmen , will confesse , that if they could with their owne free stock , raise the like gaine , one time with an other , that the usurer doth with his money ; and with the like security of the principall , they would think , they had made a very good market , notwithstanding all their care , and travell . this reasonable gaine then , must first bee raised by the borrower , to pay the usurer ; and over and above , he must exceed this reasonable gaine , to maintaine himselfe , and his servants , because this gaine is none of his. if he doe not exceed then , and that in some proportion , hee hath lost his labour , and shall feele himselfe sore bitten . and if the borrower doe exceed the usurers gaine , to maintaine himselfe ; i demand then who paieth this excessive gaine over and above that reasonable gaine , of ten in the hundred ? who but the common-weale ? not so , saith the usurer ; for the borrower must sell , as the market goeth . it is very true . therefore , say i , if he and his fellowes be not able to raise the market , to their owne price , they shall bee loosers : if they can inhaunce it , ( as they may the more easily , because the number of such borrowers is great , and because the rest desiring to sell as deare as they can , will most willingly joyne with them ) then the common-weale must needs beare the burthen , and especially the poorer sort , who buying all by peece-meale , at the last hand , must bee sore bitten , though they know not by whom . it is incredible , to consider how great the biting and burthen of the common-wealth is in this case . for who doubts , but that many millions of pounds are put out to vsury in this land yearely : partly in money borrowed upon vsury ; partly in wares taken on trust , whether by merchants themselves , or by retailers from them , or by the particular buyers from the retailers : the usury of every million , which are many , after ten in the hundred , being an hundred thousand pounds . of which biting and burthen the common-wealth might be eased , if vsury were abolished . heare your owne man , whom you produce as a patron of vsury , that reverend and worthy iewell : upon 1 thess. 4. pag. 83. a merchant taketh up of his neighbour an hundred pounds , and must answer againe an hundred and ten pounds . he bestoweth it all in corne , and buyeth for his hundred pounds , an hundred quarters of corne . he sendeth it to the market , the people have need of it , and buy it . if he sold it for eight groats a bushell , he might make up his hundred pounds , and be a gainer . but unlesse he make up an hundred and ten pounds to discharge his vsury , he must needs be a looser , and undone . but undone he will not be : hee will rather undoe many others . therefore he setteth price at three shillings , and so maketh his money , and paieth the usurer , and saveth himselfe , and is no looser . who then paieth the ten pounds ? who is the looser ? any man may see . the poore people which buy the corne . they finde it and feele it in every morsell they eate . thus , saith he , if the merchant borrower be not hindred by the usurer : yet the people that buyeth his wares are plagued . thus it is no hard matter to finde , that howsoever vsury bee used , it is alwaies dangerous , and beguileth the people , and is therefore the destruction , and overthrow of the common-wealth . 4. m. dike tells us pag. 211. how full of subtle and sophisticall wit our hearts are in cunning distinctions for the confusion of our soules . he instanceth in some particulars . 1. if that pregnant text , saith he , 1 cor. 11. 14. be prest against long haire : it is shame for a man , to weare long haire . it will be replyed : it is onely to be understood of such haire , that is as long as womens . 2. if the negligence of pastours be checkt by that expresse commandement : feede the flocke : that is saith the deceitfull heart : either , by thy selfe , or by another . 3. i may add a third and a very fit instance . if the usurer be prest with this and other places . his most ordinary answeris : they are to be understood of biting not of toothlesse vsury , &c. but what , as he there intimates , if these , and the like , proove to bee rotten distinctions , and false glosses upon their beds of death , as indeed they are ; what 's then their case ? as they have leaned in their life time upon such broken staves of reed : their confidence in that dreadfull houre will be but as the spiders house . the law of moses concerning vsury is judiciall not morrall ; politicall onely , and proper to the jewish nation ; not perpetuall , and binding all . .1 . prohibition of biting vsury , usurers will confesse , is morrall , but , it appeares in answer to the second objection ; that , that vsury which is forbidden in the law , is biting , ergo , &c. or thus : that which is unjust and uncharitable is forbidden by the morrall law : but when out of the uncertaine negotiation of the borrower , the lender covenanteth for certaine gaine , and accordingly exacteth his covenanted gaine ; as well out of the borrowers losse , as out of his gaine , which is the practise of the vsurer , ( for in the contract of actuall vsury there is an absolute covenant for certaine gaine , which the borrower , whether he shall gaine or loose is absolutely bound to pay together with the principall ) is unjust and uncharitable , ergo , &c. great and certaine gaine accrewes to the vsurer : sometimes out of little gaine ; sometimes out of no gaine ; sometimes out of losse ; alwaies out of uncertainties ; alwaies out of labour and paines , out of care and cost , out of hazard and perill to the borrower . is this conscionable ? 2. the law of free lending is morrall , renewed by our saviour , mat. 5. 42. deut. 15. 8. luke 6. 35. therefore the law , which forbiddeth vsury , or lending for gaine , is morrall : for the same law , which commandeth the affirmative , condemneth the negative . 3. the holy prophets raunge it amongst the greatest abominations , and most hainous transgressions of the morrall law : with lying , backbiting , deceit , wrong , bribery : psal. 15. with idolatry , oppression , adultery , cruelty , unmercifullnesse to the poore , bloud-shed , and murther : ezek. 18. with the profanation of holy things , with the abomination of uncleanenesse , with the unnaturall sins of incest , ezek. 22. so doth the doctrine of our church : verily so many as increase themselves by vsury , by extortion , by perjury , by stealth , by deceits and craft ; they have their goods of the divels gift . homily for the daies of rogation weeke , p. 2. p. 3. excep . god permitted the letting out of vsury to the stranger , therefore the prohibition cannot bee morrall : for god is not wont to permit any transgression of the morrall law. rep. nay . sith the same vsury , which is forbidden in the law is permitted towards a stranger , therefore this permission of vsury is prooved to be judiciall , and the prohibition morrall . this permission rather prooves it to be unlawfull in it selfe : for if it were lawfull in it selfe , it should not need to be permitted . the putting away of a mans innocent wife , being a thing simply , and in it selfe evill ; was notwithstanding permitted to the jewes . if by stranger , wee understand stranger at large : i answer thus : as that permission which gave leave to the jewes to put away their innocent wives with a bill of divorcement , doth not disprove the law forbidding adultery to bee morrall , but prooveth it selfe to be judiciall : so permission of vsury towards strangers doth not proove the law forbidding vsury to be morrall ; but it selfe is evidently prooved to bee judiciall . and there may bee reasons also of this tolleration . 1. the hard-heartednesse , and covetousnesse of the jewes might be such , that if they were not permitted to practise vsury towards strangers , they would exercise it against their brethren . 2. and the injustice of the gentiles with whom they did traffique , such , as they would be sure to exact vsury of the jewes . therefore , that neither the gentiles , by inequality of negotiation should eate up the jewes , nor yet the jewes should oppresse one another by vsury , it might be , that in these civill respects the lord permitted it towards the gentiles . which tolleration in civill respects might absolve the jewes in the externall court , but not in the court of conscience : no more then the toleration of divorce did dispence with that hardnesse of their hearts before god. but if by stranger be meant onely , the remnant of the cananites , as * saint ambrose , and * saint hierome amongst the ancient : iunius , and tremelius of latter time have expounded it : which i take to be the righter sence : see before pag. 2. dow. pag. 210. i answer thus : permission of vsury towards the cananite doth no more proove the law against vsury not to bee morrall , then the allowonce of man-slaughter in warre doth proove the law forbidding murther to be judiciall . for although the law cendemning vsury be never so perpetuall , or morrall ; yet notwithstanding as other commandements of god ; so is it to bee understood with this limitation , and restraint ; namely , unlesse god otherwise appoint . all other theft , as well as vsury , is forbidden in the morrall law , but if god , by speciall warrant allow the israelites to spoile the aegyptians at their departure out of aegypt , they may lawfully doe it . it is a fearefull morrall transgression , for a father to kill his onely sonne : but if the lord bid abraham kill his owne sonne ; hee is authorized to doe it . mortall princes dispense with their lawes , who then dare abridge this royall prerogative in the mighty lord of heaven and earth ? whose holy will is the rule of justice . god appointed his people to destroy the cananites , numb . 33. 51. and it was fittest by litle and litle . see exod. 23. 29 , 30. deut. 7. 22. vsury therefore was a fit consumption so to eate them out . whereupon saith s. ambrose . ab hoc usuram exige , quem non sit crimen occidere . thou maist lawfully take vsury of him , whom thou maist lawfully kill . but howsoever , the partition wall is now broken downe : and there is no such difference of brother and stranger . i am sure amongst those , that professe the name of christ : and therefore , it is execrable amongst us , without all contradiction . these three precedent , are the most ordinary starting holes , the vsurers haunt : others are sometimes urged ; but not with that pertinacy , and confidence . such as these : i deale , saith the vsurer , as i would be dealt with ; and doe as i would bee done by : and therefore all that while , i hope i doe no wrong . i would willingly pay ten in the hundred , if i had need , and then why may i not take so . 1. that royall principle of nature , doe as thou wouldst be done by : must be expounded and understood according to the grounds of a good conscience , dictates of right reason , and rules of a just and rectified will : not out of the mists and miseries of a depraved and exorbitant judgement . otherwise , abimelech , saul , and others of that desperate ranke , and resolution , might conclude that it were lawfull for them to kill other men , because they were willing to be killed themselves : see iudges 9. 54. 1 sam. 31. 4. for they might say : they did but as they would be done by . it would also follow very absurdly : the magistrate being in the malefactors case , would gladly be pardoned ; therefore he must pardon the malefactor . some man would be content , villanously to prostitute his wife , whom he cares not for himselfe , to others ; therefore he may abuse an other mans wife , whom he loves better . these and the like absurd , and abominable non-consequents demonstrate the vanity of the vsurers inference : and that , that royall law , and rule of our saviovr christ is not generall , but restraineable to that will of man , which is ruled by nature , and gods law. 2. we must then have recourse to this generall fountaine of the second table , and fetch light and direction thence , when we have no expresse and speciall word in gods booke : but the scriptures have clearely and directly determin'd and resolv'd the point of vsury . 3. if the vsurer were in the borrowers case , he would not willingly , as he pretends , give ten in the hundred ; i meane with an absolute and free will ; but of force and constraint ; because without paying after that rate he cannot have it . if a man would borrow upon vsury , either to ingrosse or forestall , or to compasse some unlawfull matter ; that were a corrupt will , and no rule . but if his desire so to borrow were just and lawfull , ( as in some cases it may be ) then it is no entire will , but mixt and forced by some necessity , for the avoiding of a greater evill ; and therefore deemed in the eye both of law and reason to be no will at all . he that would borrow ; should have need to borrow ; for a needlesse desire is unlawfull : and hee who hath need to borrow , would not willingly borrow , but for need ; much lesse , would he pay vsury , if with convenience he might borrow freely . therefore the will of the borrower , in this case , is either corrupt , or no will at all ; and so consequently without the compasse of christs rule . the will of the borrower in this case , is like the will of an honest traveller , in giving his purse to the arrant thiefe , for feare he should loose both purse , and life : is this man willing , thinke you to loose his money ? or like the will of a man , whose house being on fire , plucks downe part thereof to save the rest . willingly indeed as the case stands with him , yet not simply but upon necessity . so the borrowers will is not free , but forced : and so will against will. vsury is not forbidden in the new testament , therefore in all likely-hood no such sinne , as you say it is . 1. though it be not forbidden by name in the new testament , yet that prooveth it not to be lawfull . an argument drawne from the testimony of some one part of the scripture negatively , doth not hold . it is sufficient , that it is forbidden in the old testament , and namely , in the morrall law of god which is common , and perpetuall . 2. biting vsury is not mentioned in the new testament , and yet condemned , by the vsurers themselves . 3. neither are remooving the neighbours marke , polygamie , jealousie , treason , tyranny , &c. by those very names censured in the new testament , and yet are manifest and grosse transgressions of the morrall law. 4. though vsury expressely and by name , be not censured in the new testament : yet by necessary consequence it is , which is sufficient . 1. sometimes under the affirmative , mat. 5. 42. 2. sometimes under the generall , ephes. 4. 28. 1 thess. 4. 6. 3. sometimes by an argument drawne from the greater , luke 6. 35. for if i must lend without respect of mine owne profit , or without expectation of any benefit , or gaine thereby ; as they most expound that place , then much more must i lend without a covenant , especially without an absolute covenant for gaine . and if i must lend without expectation of the principall , as others understand it , then much more without expectation of an over-plus above the principall . 4. sometimes by an argument drawne from the lesse , luke 6. 34. doe sinners lend one to an other without vsury ? and shall not christians much rather ? may not aman , as well take use for his money , as the land-lord rent for the ground which he letteth ? no. for : 1. the land hath a fruitfull use in it selfe , answerable to the rent : both without mans helpe , as in meadowes , pastures , woods , mines , &c. as also with , as in arable grounds , wherein the rent is proportioned according to the fruitfullnesse thereof . but money being spent in the use thereof ; * the gaine that is raised thereby , is not the fruit of the money ; but of his skill , and industry , that doth imploy it , and therefore must needs be uncertaine . and what gaine is raised , ought to belong to him , by whose paines , and industry , it ariseth . so thou demandest thy gaine out of the fruit of his paines , and industry ; not out of the fruit of the money . and it is a strange thing , that whereas an 100 lb. worth of land , which is fruitfull by nature of it selfe , will scarcely yeeld 6 lb by the yeare : yet an vsurer will have out of his money , which hath no fruitfull use in it selfe 10 lb. &c. thus he wofully requires gaine for an other mans paines , industry , hazard , cost , and charge . 2. the property of the ground belongeth to the land-lord ; and therfore the profit belongeth partly to him ; in respect of the fruitfull use , of that which is his owne , partly to the tenant , for his labour and charges . 3. in things let , the letter alienating the use , and not the property is to receive the selfesame particular , and individuall thing , after it hath beene used , being for the most part , the worse , and impaired by using . and therefore receives profit for the thing hyred . as in the letting of an house , wherein they often instance , saying , why may not a man , as well take 10 lb. for an hundred in a yeare : as 10 lb. for an house in some great city , which cost him an 100 lb. the use of the house is habitation ; and though it bee kept tenant-able : yet it growes worse , and towards ruine in the more substantiall materialls . but in money it is otherwise . the very same is not to be restored , but so much in value . whence m. greenham reasoneth : recompence is to bee made , where the thing is the worse for using : but money is not the worse for lending ; therefore nothing is to bee taken , for the lending of it . 4. he that letteth any thing , beareth the hazard of the thing he lets . as the land-lord of the ground ; not onely of the title : but also of all casualties , and calamities any way incident : as overflowing by sea , invasion by enemies , &c. in which cases , he is as well to loose his rent , as the tenant his labour , and charges . a thing that is hired , if it perish without the default of the hirer it perisheth to the owner : 1. because he is the owner . 2. because it went for the hire . according to the equity of gods law , exod. 22. 15. if the owner thereof stand by ( to wit , that it may appeare , not to be the borrowers default ) the borrower shall not make it good . for if it be an hired thing , it came for the hire . but i● money , the borrower standeth to all the hazard , in common equity : because the borrower is the right owner for the time , and in all right , every thing perisheth to the right owner . 1. now it is a rule in law : to whom the hazard appertaineth , to him the fruit and profit belongeth . 2. and whereas the principall may perish , without the borrowers default : to covenant for certaine gaine , for that which is hazardable , is unjust . but if there were nothing els , it is more then sufficient : that letting land to tenants is not disallowed by gods word , or any other learning ; in any time or age , &c. but lending for use is condemned by gods booke , and all other learning ; and in all ages . but as the world goes now , saith the usurer , & as mens manners now are , common-wealths cannot stand ; trafficke cannot be maintained , tradesmen cannot live without it , ergo , &c. 1. by this argument saith * chemnitius , may the whole scripture be overthrowne . for the world will not walke in the waies of gods commandements : must we therefore say , that those are not sinnes , which are manifestly condemned in scriptures ? 2. how then did the state of the jewes consist without it , which was of gods owne constituting ? to say absolutely , that common-weales cannot stand without it , is to derogate from gods wisedome , in ordering his own people , amongst whom he would suffer no usury . 3. if the jewes had thus pleaded in those times of that toleration : that their common-wealth could not stand without the bill of divorce : yet notwithstanding , if any had put away his wife , save in the case of adultery , though he might have escaped in the externall court : yet was he not absolved in the court of conscience , and before gods tribunall . so though an usurer were now able truly to say , ( which he cannot ) that the common-weale could not stand without usury : yet for all that , woe unto them that put their hands unto that cursed and cruell trade . 4. if it were so ; the argument prooves no more then this ; that usury is a necessary evill : and this necessity argueth not the lawfullnesse of usury , but the wretchednesse of the world , which as saint iohn saith , lieth in evill . a drunkard hath brought his body into such an habit , that unlesse hee drinke abundantly , even to the turning of his braine , hee is sicke againe . is not drunkennesse in that person sinnefull , because so necessary ? a sonne of belial , by prophane education , and continuall haunting wicked company , hath brought himselfe to that passe , that it is almost , as necessary to him to sweare as speake : is blasphemy in this man no iniquity , because custome hath brought upon him this cursed necessity ? some men according to saint paul have so hardened their hearts , that they now cannot repent : is impenitency in them no sinne , because their owne corruption , and custome have made it necessary ? if this necessity , they talke of , were impos'd by god , this reason were good : usury is necessary , therefore lawfull . but sith men and states have drawne it upon themselves , by their corruptions , and custome of sinne , it doth rather aggravate , then extenuate the fault . and certaine it is , cities , incorporations , and townes have drawne upon themselves this necessity by such ca●t-ropes of iniquity , as these : 1. hardnesse of mens hearts , and want of charity in those , who be well able to lend , and will not , whereby many are forced to pay usury . 2. the covetous desire , and pride of borrowers , who out of an insatiable appetite to compasse great matters , doe take up great summes of money for money ; that no money is to bee spared , for such as bee true borrowers indeed . 3. falsehood and deceit in disappointing one another of their monies at the times appointed ; so as missing of their owne , they are compelled to take up of others , or els to shut up their doores , as they say . now if a pretended necessity springing from the hardnesse of mens hearts , and corruptions of the times bee sufficient to justifie usury ; then by the same argument may any other sinne be defended . gods law did ever intend , that men should lend one unto an other : in charity to the poore ; in friendship to their equals , to receive the like curtesie againe . which duty , if men would performe , there were no necessity of usury . 5. it may be , without taking up money of the usurer , the tradesman cannot live in that bravery , and fashion , nor drive his trade to that height , nor purchase so much land , keepe such a port , and state , &c. but let him know , that it is a thousand times more comfortable to carrie a lower saile , to content himselfe with moderate and lawfull meanes of getting , to keepe a good conscience ; then to inrich himselfe by such practises , as be either forbidden , or doubtfull . better is a little with the feare of the lord , then great treasure with trouble ; trouble of conscience , at the houre of death . whosoever laieth this for his ground ; that he will be rich : worth so many hundreds within such a time , &c. must needs ensnare his conscience with many necessary evills , whereof usury is one . for they that will be rich , saith the apostle , fall into temptations and snares , which drowne men in perdition , and destruction . but the law of the land allowes it , saith the vsurer therefore i hope it is lawfull . 1. i denie the consequent , no law of man can abrogate , or disanull the law of god. it is not the law of man , but the law of god , which is the rule of our conscience . the law of man may cleare thee from civill penalties in the outward court , and before the magistrate : but it cannot free thee from the guilt of sinne in the court of conscience , and vengeance due by the morrall law. 2. but the truth is , the vsurer doth grossely mistake . for vsury is branded , and censurable both by 1. the common law. 2. statute law. 3. ecclesiasticall law. 1. the common law did anciently expose the vsurer wholy to the censure of the church . but if the vsurer died in this sinne , so that the power of the church could extend no further , because he died out of the church : yet then the common law discover'd and dischargt its edge and hatred against this cruell sin ; by taking vengeance upon him in his goods , and posterity . omnes res mobiles , & omnia catalla , quae fuerunt vsurarij mortui , ad usus domini regis capientur , penès quemcunque inveniantur res illae . haeres quoque ipsius hac eadem de causâ exhaeredatur secundum jus regni , & ad dominum , vel domines revertetur haereditas . randulphus de glanduilla , hen. 2. lib. 7. cap. 16. his goods were all forfeited to the king , and his lands returned to the lords of the fee. neither was this meant of any immoderate vsury above ten in the hundred . for the same glanvile , who was lord chiefe justice of england , in the daies of henry the second , teacheth , that vsury is committed , when a man having lent anything , that doth consist upon number , weight , or measure , doth take anything over , and above his loane , lib. 10. cap. 3. edvardo rege . 1042. 37. de vsurarijs . vsurarios quoque defendit rex edvardus , ne remaneret aliquis in toto regno suo . et si quis inde convictus esset , quod foenus exigeret , omni substantiâ propriâ careret , & posteà pro exlege haberetur ? hoc autem asserebat ipserex , se audisse in curiâ regis francorum , dum ibidem moraretur , quod vsura radix omnium vitiorum esset so detestable was an vsurer in the eye of the common law , before any thing was provided by statute . 2. as concerning the statute-law now in force ; men ( looking onely upon the practise of usurers , and connivency of magistrates ; not upon the act of parliament it selfe made anno 13. cap. 8. ) very much mistake , when they conceive that vsury hath any approbation thence . for how can it be said to allow it ? 1. sith the title of it , is an act against vsury . 2. and the statute it selfe calls it a sinne , and detestable , and forbidden by the law of god. these are the words : for as much as all vsury being forbidden by the law of god , is sinne , and detestable : what security then hast thou to thy conscience out of this statute , for thy practise of vsury ? nay how doth it permit it ? sith all vsury above ten in the hundred is thereby to be punished with the forfeiture of the triple valew of the principall : nay , any at all , whether it bee after the rate of ten in the hundred , or under , though it were but of one in the hundred , is to bee punished with the forfeiture of the vsury or increase . heare the proviso of that noblest parliament of late . iacob . 21. in their act against vsury . provided , that no words in this law contained , shall be construed , or expounded , to allow the practise of vsury , in point of religion or conscience . 3. even the latest canons , can. 109. ranke vsury amongst notorious crimes . would have usurers presented ; severely punished ; not admitted to the holy communion , till they be reformed . heare our churches doctrine . verily so many as increase themselves by vsury , by extortion , by perjury , by stealth , by deceits , and craft ; they have their goods of the divels gift . hom. for the daies of rogation weeke . p. 2. p. ppp . jjj. but both are gainers , may the usurer say , both the borrower , and the lender . here then is no breach of charity , &c. 1. by the same reason , may a man justifie the officious lie to keepe his friend out of danger . but the truth is , both lying , and vsury , whatsoever good , or gaine come by them , are starke nought , because forbidden in the booke of god. wherein , it is a constant rule . that we may not doe evill , that good may come thereof . suppose a fellow sell an 100. stollen sheepe to some of his customers for 40 lb. here they are both gainers : but yet for all that , there is notorious villany . a minister comes to a covetous patron ; gives him an 100 lb. for a presentation to a living of an 100 lb. per annum . here , they are both gainers : but yet for all that , here is execrable simony . 2. if the borrower gaine by accident , in respect of the event , or any accidentall concurrence ; it is no thankes to the usurer : for his contract neverthelesse is unequall , and unconscionable : because hee covenanteth for certaine gaine , out of the borrowers uncertaine traffique , from that , which hath no fruitfull use in it selfe , but is spent in using , ( i meane money : ) alwaies out of labour and paines , care , and cost , hazard , and perill to the borrower . whether he gaine , or loose , whether he sinke , or swimme ; or whatsoever become of the principall , whether it be lost by fire , or be taken away by theeves , or perish by shipwracke , or miscarry by any other calamity ; he having made an absolute covenant for the restitution of the principall with vsury , is ready by vertue of the same to demand it , as well out of the losse of the borrower , as out of his gaine . now thus , out of the uncertaine negotiation of the borrower to covenant for certaine gaine , is not onely uncharitable , but also unjust , and unequall . exc. but the borrower , will the usurer say , is in a manner sure to gaine . rep. why then ( say i ) will you not adventure with him ? for if the lender will be content to hazard his principall ; so that , he will not onely looke for no gaine , but when the borrower gaineth ; but also will be content to beare part with him in his losse , he shall not deale by vsury , but by partnership . 3. where there is no justice , there can be no charity : but usurious contracts are unjust , therefore uncharitable . an usurious contract including an absolute covenant for gaine , provideth for the lenders certaine gaine , as well out of the borrowers losse , as out of his gaine , which is very unequall , and unconscionable . but see the injustice of vsury punctually and plentifully prooved by m. fenton . pag. 98 , 99 , &c. it is against justice , because there is a certainty of gaine exacted , where no gaine is , or can be certaine . 4. there is a breach , and violating of charity , where an act of charity , liberality and mercy is turned into an act of selfe-love , and covetousnesse and cruelty : but in the exercise of usury , the contract of mutation , which the lord hath ordained , to be an act of charity , and liberality , is turned into an act of selfe-love , and covetousnesse and cruelty , therefore it cannot be denied , but charity is thereby violated , and liberality set to sale . 1. into an act of selfe-love : for whereas by the ordinance of god , and by the law of nature , lending is free , and charitable , intending the good of the borrower , and not of the lender : vsury hath made it illiberall , and uncharitable , intending the lenders profit chiefly , if not onely , and seeking , yea covenanting for the lenders gaine , as well out of the losse of the borrower , as out of his gaine . lending was not ordained to be a contract of negotiation , but an act of charity , and liberality , wherein the lender should not respect his owne gaine , but the borrowers good ; lending therefore upon vsury is made an act of selfe-love , wherein the good of the borrower is sought either not at all , or but in a secondary respect , as it serveth or furthereth the lenders gaine . 2. into an act of covetousnesse : for lending hath these three fountaines : 1. christian charity . when a man lendeth for the lords sake to his needy neighbour , looking for nothing againe . 2. civill love , and humanity , when he lendeth to pleasure his friend , looking for his own againe . 3. covetousnesse , when he looketh for more then his owne . 3. into an act of cruelty . a good man , saith david , is mercifull and lendeth . he then that perverteth this act of bounty and mercy to prey upon the want and necessity of his brother , by covenanting absolutely for gaine by lending where he beares no hazard , is unmercifull . he that increaseth his riches by vsury and interest , gathereth them for him , that will be mercifull to the poore . by which antithesis , it seemes that salomon sets mercy in opposition unto vsury . see d. fent . pag 106. and therefore luther doubted not to call the vsurer a blood-sucker of the people . neither doth usury onely deprave the duty of lending , but quite drie up the fountaine of love , for all free loane . whereupon saith bucer , a man may seeme now adaies , to be very impudent , that shall desire to borrow freely : for he that lendeth freely , doth for the most part make this account of his benefit , that besides the forbearance of his money , wherewith he doth pleasure the borrower ; he doth as much for him besides , as if he gave him the tenth part of the principall , out of his purse . there are two acts of liberality : dono dare , & mutuo dare . to give freely , and to lend freely . and this latter , whereby one man doth supply the necessities of an other , is so necessary , that humane societies cannot stand without it . usury having stept into the roome of free lending , you shall have vsurers , and patrons of usury not ashamed to say , that common-wealths cannot stand without usury . without lending indeed they cannot , but without usury , they both might , and ought . see before more particularly , how usury offendeth , both against private , and publike charity : and is ever hurtfull either to the particular men that doe borrow , or els to the body of the common-wealth , whose common profit is in all contracts especially to bee regarded , pag. 4. 5. charity is kinde , 1 cor. 13. 4. vsury cruell . charity seeketh not her owne , vcr. 5. vsury seeketh an other mans : what conjunction then betweene charity and vsury ? 6. suppose the borrower be sometimes holpen by vsury , yet notwithstanding all vsury is against charity : for the practise of it cannot stand with charity , and our allegiance to god , who hath forbidden it , denounced his judgements against it , made gracious promises to them that will doe the contrary : nor with our charity , and duty to our countrey , unto which usury is in many respects noy some : nor with that love , which wee owe to our owne soules ; for whosoever putteth forth to vsury , or taketh increase , he shall not live , but die the death . nay vsury is ever repugnant to charity , if not as a hurtfull thing to our neighbour , yet as an unjust thing in it selfe . as hath beene prooved . but i hope , saith the usurer , i may take use of one , that is richer , and wealthier then my selfe , &c. 1. if thy friend be rich and wealthy , and have meanes of his owne , to supply his wants , he ought not to borrow . the holy ghost in the borrower presupposeth need . and by lending in such a case to agreedy dealer in the world , that seekes to ingrosse , and forestall commodities , and covetously to compasse great matters , thou approoves thy selfe no good steward of gods blessings ; and may so make thy selfe in some sort accessary to his ambitious , covetous , and irregular humour , and practises ; and maist give him weapons to doe hurt withall . but if thy wealthy friend have some present occasionall need , ( as the richest may have ) then if thou canst spare it , lend in kindnesse , and neighbourhood , to receive like curtesie againe an other time . this in such a case , is consideration enough for a christian , because the heathens desired no more but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : for even sinners , saith christ , lend to sinners to receive the like : the like kindnesse an other time upon the like occasion . humane society cannot stand without lending , and borrowing , saith basil. and wherefore hath god made men sociable creatures , but to helpe one another upon such occasions ? in a word , to those , who have no need to borrow , we need not lend . but if we do lend , we must lend freely : or if we will looke to gaine , by those , which need not our help , we must deale with them , by some honest contract of negotiation . for loane is such a contract , as god hath appointed to be free ; and where it is not free , he hath condemned it with fearefull termes under the name of vsury . in humane societies , saith ch●mnitius , god would not have all things set to sale ; but he requireth that some duties should be free , which are deformed , and depraved , if either they be sold as things saleable , or set to hire as mercinary duties . 2. thou must wrong neither rich nor poore : but out of the uncertaine negotiation of the borrower to covenant for certaine gaine in that manner , as i have said before ; and to compound for profit onely , and to pluck thy neck and shoulder from all perill , and losse-bearing is unjust ; ergo , &c. 3. thou shalt not lend upon vsury to thy brother , saith the law , deut. 23. 19 , now saith iewel , he is thy brother , whether he be poore or rich . see before pag. 3. and he is against you a witnesse of extraordinary validity , because you pretend he is for you . is not the use of money for a time worth money ? and therefore if no more be taken , then the use is worth , there is no iniquity . 1. so money which was ordained to bee the price of all wares , and the measure of all bargaines , is made a ware , contrary to the nature of it . for quod est medium venditionis , non potest esse terminus . kockermans distinction therefore of 1 mensura acqu●rendi : and 2. modus acquirendi , is idle , & petitio principij : a begging of the thing in question . for the question is whether money may be a modus acquirendi . 2. the rule holds in buying and selling , but not in acts of charity ; therein it is no good rule . thou bidst , for the purpose , thy poore neighbours to dinner : this is money worth , for it cost thee money , and saveth them money at home : yet thou wilt not set a price upon it . why ? because it is a worke of charity . thou bidst thy rich neighbour sometimes ; that which he eateth is worth money : yet thou wilt take none , but think foule scorne it should be offered . why ? because it is an act of kindnesse , of neighbour-hood , of friendship . these things may not be bought or sold , the nature of them is to be free . lending is a worke of mercy to the poore , of kindnesse to thy neighbour , and therefore is ever f●ee . it is an unjust thing to sell charity , or friendship , as it is to sell justice : both are naught ; this is bribery , and that is usury . 3. i insinuated before , the reason why money cannot bee lawfully let , as well , as other things : none of those respects are incident unto money for which hire is lawfully required . for 1. things which may be let have a fruitfull use in themselves , which a man may let , and alienate for a time , reserving the property to himselfe : but money , and those other things , which are the subject of usury , are spent in the use , have no fruitfull use , which either may bee severed from the property , or valued apart . 2. the hirer after the enjoyment of the thing hired , restoreth the selfe same particular , being for the most part impaired in the use . the borrower of money restoreth not the same particular impaired in the use , but the full value of the principall , rather with better then the worse . 3. the letter to hire , as he retaines the property : so hee beareth the hazard : but it is contrary in usury . 4. to say nothing of the cost and charge , the letter to hire , is many times at , with those things he letteth : whereas the vsurer is at no cost at all . but may not the usurer as well receive 10 lb. for his 100 lb. in a yeare , as the merchant by imploiment of his 100 lb. perhaps 20 lb. or above , nay i know not how much sometimes . i justifie none iniquity , or exorbitancy in traffique , or any other trade . but for the present instance , there is great difference . in the merchants negotiation there is considerable : 1. necessary cost . 2. industry . 3. hazard . for all which , or any one of them , a proportionable gaine may be allowed . but in vsury none of these are to bee found , and therefore no gaine should accrew thence . doth the vsurer take any paines for the gaine of his money ? nothing lesse . vsury is a gainefull idlenesse , whereby men doe eate of the sweate of other mens browes . for whether they eate , or drinke ; sleepe , or wake ; worke , or play ; be sicke , or whole , &c. their gaine by vsury commeth in alike . is he at any cost for the bringing in of his gaine ? not of a halfe-penny . doth he beare any hazard ? it is no part of his meaning . he requires a covenant of the borrower for the paiment both of the principall , and also of the use , at a certaine time . for performance of which , before he will lend his money , he will have what security he please : by bonds , statutes , pawnes , sureties one way , or other : so that if the principall , or any part thereof be lost , it is lost to the borrower , but it is safe to the usurer , by the very contract of vsury , ratified by other securities . but the use i take , may some of them say , is moderate , and more reasonable , i take not above 8. in the 100. or under , &c. 1. why then i say , thou art like a kind thiefe , who having taken 40 s. from a man by the hie-way , throwes back perhaps some ten groates to beare his charges home . 2. by so doing , thou sin'st lesse indeed then those cruell , and cut-throat cannibals that besides after 10. in the 100. must have a loade of coales or some other gratuity . but for all that , thou art not freed from usurious guilt , and greedinesse . suppose a malefactour at barre should cry out unto the judge ; that whereas his fellow-prisoners , some of them had stolne horses , others broke houses , others rob'd by the hie way , others killed men ; he onely had but stolen a few sheepe : would this acquit him ? nay he would be burned in the hand for a rogue at least . let no man blesse himselfe in the willing practise of lesser sins : any lien in willingly and delightfully will ruine the soule eternally . a pen-knife thrust unto the heart will dispatch a man as well , as all the daggers that stab'd caesar in the senate house . modica sunt , saith one , quae perdunt nos . they be those little ones , that undoe us . a moate in the eye , if it be not got out in time , may grow to a pin and web . a mans conscience may suffer shipwrack as well upon a sand , as upon a rock . a rock is a great one , a sand is a heape of little ones . see my exposition upon the creed , pag. 134. 3. when men make question of moderate usury , whether that be lawfull or not : they might as well make question , saith chemnitius , whether moderate adultery , or moderate lying , or moderate theft is lawfull : for as adultery , as lying , as theft are things in themselves and unlawfull , so is usury . but the borrower , saith the usurer , holds himselfe much beholding unto me , tells mee that i very much releeve his necessity , that i helpe , and pleasure him exceedingly , and that he could not tell what to doe without his money . 1. even so , suppose a poore man lying by the high way , ready to die for hunger , and there comes a baker by ; from whom he intreates a penny loafe : the baker meaning , ( as usurers commonly doē ) to take advantage of the poore mans extremity , seeemeth unwilling to sell him any ; will not the poore man in this extreme necessity , bee most willing to give twelve pence , for that which is not worth two pence ? yes undoubtedly , he would in such a case with all his heart give six pence for a penny loafe , and thanke him too , and tell him perhaps he saves his life by it . but for all this , the cruelty of the baker were much to be condemned , that would prey so unmercifully upon the bleeding misery of his dying brother . semblambly , a poore man in danger to be driven out of home , and harbour as they say , or in some other heavy distresse , would be ready to tell the usurer , that he doth him an high pleasure , that but for his money , he should be undone , &c. yet for all this , the mercies of the usurer in such a case , were but cruelty , as salomon saith somewhere of all the wicked . 2. thou easest and pleasures him indeed with the principall for a time , but thou eatest him up and plaguest with the use . thou art in this point like ioab , who took amasa by the beard to kisse him ; but secretly thrust his sword into the fifr rib , and dispatcht him : thou comforts him for a while with the loane ; but by little and little , cuts his throat with the usurious lucre . there is a worme in latine called teredo , that useth to breed in wood ; which is very soft to touch , yet hath such steely teeth , that it eates into the hard timber : so the usurer is a soft beast , at first to handle , but in continuance of time , his canniball chops devoure both flesh and bone , marrow and life of the borrowers estate . the ivy claspes about the oke , as a lover and a friend , as though it would keepe it warme , and cherish it ; but thereby it growes up , overtops the oke , and sucks out the juice and sap , that it cannot prosper : so just doth the vsurer pleasure the borrower . see before pag. 3. and pag. 1. 3. the kindnesse and good thou doest to the borrower in this case , is like that , which thou shouldest doe to a man in a burning ague , in giving him cold water to drinke : for the present it refreshes him , but after it doubles his paine , and increaseth his danger . whereupon saith saint ambrose , the offering of the money is flattering and pleasant , but the exacting of vsury is most cruell and unmercifull . 4. heare saint chrysostome in his time : ( for the same cunning , and cavilling did also colour vsurers covetousnesse then . ) noli m●hi dicere , quaeso , gaudet , & gratiam habet , quod sibi soenore pecuniam colloces : id enim crudelitate tuâ coactus fecit . doe not tell me , saith he , that he is glad , and gives theethankes , because thou wilt let him have money to use : for he is constrained by thy cruelty to doe so . but what say you to the case of orphans ? what shall become of fatherlesse children , widowes , and distracted men of their wits ? suppose all these , for their maintenance , have a stock of money left them : they being not able to imploy it , how shall they be maintained , but by the use of it ? for if they spend of their stock , what will become of them when their stock is gone ? 1. i might well bee excused from answering this objection , at this time , because our common vsurers , against whom , i now purposely deale , and dispute are not babes and mad men , except it bee spiritually , but many times of great understanding and wisedome in worldly matters . 2. if vsury be sinnefull in it selfe , it is evill in all , though in some more , in some lesse . if it bee forbidden in gods booke , as it is in many places directly and clearely , what circumstances , good meanings , motives , end , or any thing can make it lawfull ? except the royall prerogative of the mighty lord of heaven and earth , who is the lawgiver , and whose holy will is the rule of justice , interpose and declare it selfe otherwise , as in the present point , in the ●ase of strangers for a time . though therefore , the reliefe of the fatherlesse , and widowes be good , yet must it not be done by vsury : for that is to do evill that good may ensue , which is condemned by the holy ghost , romanes 3. 8. 3. the usurer should rather aske what shall become of those orphanes , and widowes which have not stocke ; for whom not withstanding god doth graciously provide , though they use no unlawfull meanes . 4. there were widowes , fatherles , and men distracted amongst the jewes ; in that excellent common-wealth , constituted by god himselfe ; and yet no allowance of vsury unto them . if almighty god in wisedome had thought it meete to have tolerated vsury in these persons , he might as well have mentioned the same , as he doth the toleration of lending to strangers . but it seemes to have beene so farre from gods meaning , that in the very same place a where he maketh a law for the safe-guard of orphanes , and widowes , presently , and b immediately upon it , is annexed the law against vsury . shall these then , who are so well provided for , by a speciall law of god , bee transgressors of the very next law unto it ? 5. widow-hood , and fatherlesnesse , in respect of the former state of having husband and parents , are a state of humiliation , for the outward condition of this life : but by this unhappy trade of vsury , they are made a state of exaltation . for whereas , in the daies of husband and parents , their stocke by honest , and lawfull negotiation , was subject unto manifold perills ; and by perill unto great , and daily losses : the practise of vsury now , doth provide by sufficient bonds against all these , with great increase of gaine : bonds so sufficient , and absolute , that except god dissolve them beyond all expectation , they are strongly secured against any disaster , or danger . so against gods ordinance , and intention , labour to turne a crosse into blessing . 6. the lord hath vouchsafed to orphanes , and widowes a singular priviledge of many very gracious promises peculiarly made unto them : * let them therefore , or their friends for them , depend upon the gracious providence , and promises of god , in the use of lawfull meanes : let them imploy their goods in some honest trade , or negotiation , wherein they have as good cause to expect a blessing from god , as any other ; or let them deale by partnership : or by annuities for their lives ; or purchase lands , or rents for ever ; or let some other honest course be taken , which wise men can easily devise , if they list , and were as hearty for gods glory , as earthly gaine . and let not children bee tainted and maintained with the contagious , and insinuating sinne of usury . exc. well then , saith the worldling , suppose for instance , the stocke bee imployed in partnership , or any other course of traffique , in which the orphanes stand to the hazard of the principall ; i would know in such a case , what would become of the fatherlesse children , if the principall perish ; were they not quite undone ? rep. i answer , who are wee , that wee should exempt orphanes from being subject to gods providence , and ordering . doe not all mens goods in the world depend upon gods disposing and blessing ? doe not all men stand to his providence , and must be subject thereunto ? shall orphanes then onely be exempted , that god shall have nothing to doe with their stocks ; but blesse he , or curse he ; they must be sure to be provided for , to have still so much certaine yearely ; and to have their principall secured ? this ought not to be . especially , sith they are honoured with so many excellent particular promises of gods providence , and singular protection . but some learned men allow it , &c. and so m. s. i come to survay your hold for usury , the weakest of many rotten ones . you have marshal'd together eighteene . 1. suppose all these were on your side , i oppose against them , many moe , very worthy , and learned men in this age , the testimonies of all the learned in former ages both christian and heathen , the censures of councels , the authority of the word of god. see before , page 1 , 2. nay heare your owne man , as you pretend . worthy iewell : but what speake i , saith he , of the ancient fathers of the church , ( having produced many against usury ) there was never sect , nor state , nor degree , nor profession of men , but they have disliked it : philosophers , greekes , latines , lawyers , divines , catholicks , hereticks : all tongues , and nations have ever thought an usurer as dangerous , as a theefe . the very sense of nature proveth it to be so , if the stones could speake , they would say as much . the generall current , and consent of the church for above this fifteene hundred yeares without opposition , hath condemned it : what a weake hold then is your handfull m. s. ? 2. divines pretended for usury deale with it , as the apothecary doth with poyson , working and tempering it with so many cautions , and limitations , that in the end , they make it no vsury at all . see in this point , dow. posit . of usury pag. 53. dow. pag. 273. &c. fent . pag. 62. after they have examined the point , and answered the reasons , as they think , which are usually brought against usury by the schoole ; yet in conclusion put all their limitations together , they agree upon no usury at all , as it shall be defined by and by . single them out one from an another ; there is not any one of them , who dares defend any such ordinary usury , as is amongst us practised with greatest moderation . fent . pag. 144. and therefore in the third place , i say : 3. though some have somewhat declined the beaten way in this point : 1. transported perhaps with some prejudice against the truth , by reason of some weake * arguments they have met with in the point . 2. or because in detestation of usury , some lawfull contracts also have beene condemned by some for usury , which doe but coast upon it : yet where dwelt that divine , that to this day durst ever appeare in print , a patron of usury properly and truly so called , commonly practised at this day in this land , and condemned in the booke of god : which onely i ordinarily preach against , and at this time oppose . and thus define : ( for upon purpose , i deferred the definition to this place , as fittest and most seasonable . ) usury is a gaine above the principall , exacted by covenant , meerely for liew of lending . or thus : usury is gaine upon covenant , for loane . or thus : a lending for gaine by compact . see how this definition distinguisheth vsury from all other contracts : f. pag. 16 , 17. dow. pag. 157. &c. this i say , is vsury truly and properly so called , commonly practised now adaies ; forbidden in the booke of god , questioned by covetousnesse , onely in this last century past : and which i censure in my book , and sermons , and oppose in this discourse . there is , as some call it , 1. a liberall vsury : which is onely a gratuity or free gift , which the borrower finding himselfe much benefited by the lenders curtesie , doth of his owne accord , in testimony of his thankefullnesse freely give to the lender , who neither intended when hee lent , nor expected whiles hee forbore , any gaine , much lesse covenanted for it . but in this case , although the lender receive some allowance , above the principall , yet he committeth not vsury : because neither the contract , which he made , was lending for gaine : neither is the over-plus , which he receiveth againe , either covenanted , or intended , or required for loane : but a gratuity , or thankfull curtesie , which may with good conscience bee given and received from an able and willing giver . there is also , as some call it ; 2. a recompencing usury , which is nothing els , but a just recompence , which the debtour , having through his default beene the effectuall cause of the creditors hinderance , doth owe unto him by the law of nature . understand it thus : a man lendeth for a time freely ; that time being expired , his money is retained longer against his will ; for want whereof . hee is damnified . if the lender receive an over-plus in this case above the principall , answerable to the dammage , which hee hath suffered ; this is no vsury , but due and just satisfaction . no usury , because increase is not taken for the loane . forloane is a voluntary act : whereas this money was not willingly lent , but retained by force after the time , it was due . if the lender had beene damnified , by the forbearance of his money , during that time , which hee lent it , he could in strict justice have exacted no satisfaction , because it was his owne voluntary act : volenti non fit injuria . but the time being come out ; to receive over-plus for his losse sustained , is no usury ; but a just recompence , which is properly termed interest : which may grow due , say divines two waies : 1. ex damno emergente , by losse arising : for example ; i lend thee an 100 lb. which thou undertakest to repay at the end of sixe moneths : which time being expired , and thou either through negligence , or unfaithfullnesse , failing of thy promise , i incurre a losse ; as the forfeiture of a bond , bargaine , or lease , &c. or by taking up money upon vsury , to prevent that losse &c. 2. ex lucro cessante , by gaine ceasing . as when by missing my money at the day , till which i lent it ; i am hindred , of buying at the best hand , provision for my house , wares for my trade , stocke for my grounds , or some other certaine or very likely gaine . ( where by the way we may see why it is called interest : because one may say intersuit meâ habuisse : it behoved me , it stood me upon to have had it : and now by your default i sustaine this losse , i am thus hindred ) now in these two cases , i may lawfully provide for mine indemnity , by exacting an equall recompence at thine hands : and thou art bound in conscience to make good this losse , or hinderance , which through thy default i sustaine . but herein observe such cautions and conditions as these . 1. that interest is to be rated , and proportioned not according to the gaine or benefit which the borrower hath reaped , by the imploiment of the money ; but according to the hinderance , or losse , which the creditor sustaineth through the borrowers default . 2. that interest is not to be required , nisi post moram : but onely after delay , and default committed by the borrower : for untill then , the borrower , ( unlesse he were such an one as could compell the creditor to lend ) is not the effectuall cause of the creditors losse . 3. neither is it ever to be required after delay ; but onely then , when the creditor hath indeed sustained losse , or hinderance , by the borrowers delay . 4. that the creditor doe not voluntarily incurre any losse , meaning to lay the burthen thereof on the borrower , but do his true endeavour to avoid it . 5. that he put difference betweene him that breakes day , through negligence and unfaithfullnesse : and him , that breakes day through want and necessity , which he did not foresee : and let him remember ; that where is no fault there ought to be no punishment . 6. that the estimation of the interest , be not referred to the creditors owne arbitrement ( for it is not fit , that every creditor should be his owne 〈◊〉 ) but committed to the judgement of some other honest and discreet men . such conditions as these , attended , and observed , it is lawfull for the creditor , in the forenamed cases , to require an over-plus besides his principall : which over-plus notwithstanding , is not vsury . for there is great difference betwixt them : 1. in vsury the lender intendeth , and seeketh gaine : by interest , he onely provideth for his indemnity : or thus : the usurer seeketh by lending to bee a gainer : but the receiver of interest truly so called , seeketh onely to be no looser . 2. vsury is intended , or perhaps covenanted for , in the very contract : interest is not intended at the first , but happeneth after delay . 3. vsury is a gaine , which from the time of the contract , untill the time of paiment , accrueth to the lender : interest is a recompence of the losse , which after the day appointed for the paiment , the creditor sustaineth through the borrowers default . 4. vsury is against equity , conscience , and reason : interest standeth with them all . when as therefore men pretend the honest name of interest to their gainefull vsury , it is pernicious sophistry , saith melancton . exc. but 1 may not i , may some vsurer say , expect consideration for the gaine which i might have raised from the imploiment of my money , all that time , which i lent it ; as well as 〈◊〉 recompence post moram as they say after delay , &c. 2 i might have imployed it my selfe , and perhaps have beene a good gainer : 3. and therefore i have forborne it to my hinderance , and by consequent deserve recompence even for the time of lending before delay . rep. i answer in order to the three branches of this exception : to the first : by no meanes . for by the ordinance of god , and law of nature , lending is free and charitable , intending the good of the borrower and not of the lender : and therefore ought not at all to become saleable and mercenary . an act of charity should not be bought and sold. see before in divers pages : and luke 6. 34 , 35. where lending is commanded , without providing for indemnity , in receiving the principall , if so their brothers need truely require : much more without requiring an overplus above the principall : which christ saith in the same place even sinners would doe . now therefore , if there could no other reason be given , why men should lend freely , and not for gaine , yet this alone were sufficient , because god would have us lend freely , and not for gaine . it ought to have beene argument sufficient to our first parents , to restraine them from the forbidden fruit ; that god had forbidden it ; though they had had other reasons to induce them to eare thereof . and as in that case , so in this , it is sinne , and folly , to enter into disputation against the word of god , according unto which , we shall be judged in the last day . the will of god , is the rule of justice , and whatsoever he willeth , it is therefore good , and just , because he willeth it ; and consequently simple , and absolute obedience must be performed thereunto , whatsoever arguments , impediments , or inconveniences can be pretended to the contrary . secondly , thou mightest , saiest thou , have imployed it thy selfe . but how ? by negotiation and traffique ? that 's not likely . usurers love not to be adventurers ; there is too much hazard in traffique . but suppose thou haddest , it may be thou shouldest have beene a looser : and therefore , set thy feare of losse by adventuring , which thou escapest by not hazarding the principall , against thy hope of gaine , which thou looked to receive , if thou haddest adventured : and let thy possible game , which thou hast missed , bee recompenced with the possible losse , which thou hast escaped . and know this , that the hinderance of uncertaine gaine is not to be allowed after delay , much lesse before : neither can uncertaine hopes be sold with a good conscience for certaine gaine , especially to those that doe not buy them . thirdly , but thou forbearest thy money to thy hinderance . lay aside usurious pretences . canst thou not indeed without thine hinderance forbeare thy money ? consider then the state of him that is to borrow . 1. is he a prodigall , or riotous person ? feed not his sensuall humour and vanity . 2. is he a covetous dealer in the world , that seekes to compasse great matters ; and to be an engrosser , or forestaller of commodities to the prejudice of the common-wealth ? make not thy selfe accessary to his covetous practises : to such , thou oughtest not to lend . 3. hath the party no great need to borrow ? to such , thou needest not lend : or if thou doest ; thine , hinderance , if thou sustainest any , is meerely voluntary , and of such an hinderance , thou canst require no recompence of him , who hath not beene the effectuall cause thereof . 4. is the party an honest man , and hath need to borrow ? then if the lord hath enabled thee to lend , thou art bound to lend , though thou shalt sustaine some hinderance : yea sometimes , though thou shouldest hazard the principall , thou must willingly yeeld unto both , as imposed of the lord : neither must thou seeke gaine out of his need , but lend freely for the lords sake , who requireth this duty at thy hand . see deut. 15. 8. psalme 112. 5. matth. 5. 42. luke 6. 35. but before i passe out of this point , let mee acquaint you with an hypocriticall tricke of some cunning usurers . who if they heare a man preach , or argue against vsury ; and feele themselves toucht : they presently labour to dawbe and divert , by asking , whether hee meane all vsury : and they hope all vsury in generall is not to be dislikt , &c. is there not some usury allowed by some divines , as liberall usury , recompencing usury , &c. whereas they cannot but know in their owne consciences , except they wilfully blind themselves , that this is nothing to the purpose ; that they meddle not these waies , that hence , they get no patronage , or defence at all for their wretched trade , and practise of vsury truely so called ; poysoned by the covenant for certaine gaine , where it is uncertaine , whether the borrower shall gaine at all or loose . which differs formaliter as they say , from these now mentioned . for they are onely called so improperly , and equivocally , as we speake in the schooles : * as a dead man is called a man. i say the 〈◊〉 , ( which is not to bee found in liberall , or recompencing usury ) empoisoneth . for it is said , exod. 22. 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non imponet is super cum vsuram , you shall not impose , or lay upon him usury . and workes of mercy , bounty , or favour , as giving , and lending ; are in their owne natures not any waies capable of bargaine , and sale . see before many reasons to this purpose scattered here and there , as occasion was offered . but lest any mistake , and deceive themselves , and others : consider the latitude , which divines give to this terme of covenant in the definition of usury truely so called . it may bee either 1. reall , by pawne laid in both for principall , and vse . 2. or literall , by writing without pawne , as by bill , booke , or bond. 3. or personall , without writing , in taking an other man for surety besides the borrower . 4. or verball , either by promise without surety before witnesse , or by secret stipulation , betweene themselves without witnesse . 5. or silent , without word , witnesse , writing , or pawne . and this silence : either 1 of one party , thus : an usurer saith : i will lend you thus much money ; but so much use you shall pay mee : the borrower takes it in silence : this silence is a promise ; and that promise a covenant . 2 nay where there is silence on both sides , there may bee an vsurious covenant . a common borrower comes to a common vsurer , to take up an hundred pound for three moneths : there is neither bill , bond , promise , nor demand for any use : onely this : the borrower knowes , how that vsurer never lendeth ▪ his money but for 10. in the 100. likewise the usurer knowes , how that borrower never taketh up , but upon use . the very act of borrowing , and lending in these two parties , by common intendment , is a covenant for vsury : and every covenant whatsoever , whether it bee silent , or expresse ; whether it bee bare , and naked in promise ; or invested by further security , if it bee a covenant for loane , it is vsury . i know in this point of vsury , the wit of man , which will worke like a moale , to get into the earth , is set on foote by covetousnesse to spin out many fine and suttle threds , and to put forth many curious , and intricate cases , which may seeme at first proposition , to promise nothing but faire dealing and conscionable contract , and so upon the suddaine puzel and perplexe a good divine , not so experienced in worldly dealings , ( for it is an easie matter to cast a stone into a poole , which seven wise men will hardly get out . ) but such spiders webs , upon exacter search , proving envenomed with some ufurious bane , are so farre from disingaging , that they ensnare their covetous , consciences in more deepe , and damnable hypocrisie . some instances in cunning contracts palliated with honest pretences , but upon true search , and due inquisition poysoned with usurious cruelty . i. a man having no charge to leave behind him , or little care of them , lends out an hundred pound upon condition to receive a 110 lb. at yeares end , if he be then living ; but if he die , his executors shall receive but fourescore . this cunning case is corrupted with vsury , say good divines : 1. because the gaine is certaine , in respect of the lender , and that for the loane onely . 2. because there is no respect had , whether the borrowers gaine bee lawfull , or not : nay , whether hee gaine any thing at all , or no. 3. because the lender doth not adventure the principall . 4. because hee doth not rely upon gods providence , for disposing and ordering of his goods : but will bee sure of gaine , if hee live ; howsoever it goes with the borrower . in a word , his case standeth thus : hee hopes to live many yeares ; and when hee dies , hee is sure to die but once : then shall his executors pay twenty in the hundred , of such summes onely , as then shall be abroad at use . under colour of this adventure , hee lends his money , and lives upon the 〈◊〉 while hee liveth . and so takes a course , by this covenant , to bee an vsurer , if he live . no condition shall barre him from it , but onely death . then of necessity , he must die an usurer by vertue of the same covenant . and doth any such brainelesse worldling thinke , that his executors , after his death can redeeme his soule from that sinne , wherein he died , by paying so much in the hundred , of his wealth , which then shall be none of his ? what suttle snares are twisted by greedy wits , to strangle their owne foules , more unobservedly ? for in this case usury is masked under the habit of hazard , and adventure . or let the same case bee put in respect of a mans childe : besides proportionable iniquity , as in the precedent . it were seven to one , the childe should bee living at the yeares end . and where the adventure i● not sensible and proportionable , it is but a mockery . ii. a man ashamed of open , and visible vsury , doth sometimes practise it mystically , under the colour of selling , thus : when the seller exacteth an over-plus , more then the just value of the ware , onely for the time of forbearance , which himselfe granteth to the buyer . by just value ] i meane an equality betweene the wa●e , and the price , according to the common estimation , at the time of the sale . which equality notwithstanding hath his latitude : neither must wee thinke presently , that price to bee unjust , which is but a little under , or over the precise arithmeticall equality . and therefore , the seller who granteth time , so long , as he keepeth himselfe within the latitude or compasse , of an ordinary , and equall price , may not be thought guilty of vsury . and sometimes it may so fall out , ( but in such cases let men take heed , lest the deceitfullnesse of their owne hearts ensuare them ) that the buyer will not bee brought to give the equall price , unlesse hee have time for paiment : in which case , though the buyer may perhaps thinke , that he payeth the dearer for the forbearance , yet there is no vsury ; because the seller doth not sell the dearer for time . onely for the time of forbearance ] i speake so , because there may bee some other reasons , why the seller granting time , may sell the dearer : 1. when he knowes , that , the value of the thing , will bee more at the day of paiment , then at the day of sale ; he may sell it for so much more , as in all likelihood , it will be clearely more worth ; his charges , and hazard , ( if there shall be any ) and the impairing , or diminishing of the thing , ( if it bee subject thereunto ) for the meane time being deducted . 2. if the thing which hee selleth , hath a fruitfull use , and yet notwithstanding , that use shall bee in all likely-hood of no lesse price at the day of paiment , then it was , at the day of the sale , hee may take so much the more , as the fruitfull use of the thing , is in the meane time clearely worth , the estimation of the hazard , and charge , being deducted . for the time , which himselfe granteth to the buyer ] i add this ; because if the buyer detaining the price longer , then the appointed time , shall bee an effectuall cause of losse , or hinderance , to the seller , hee is to allow him interest , properly so called : and the seller may with good conscience exact it of him , especially , if not through want , but through negligence , and unfaithfullnesse , hee useth delay . but when a man selleth his ware , for more then the just price , onely because hee giveth time to the buyer , hee doth indeed sell time , which is not his to sell : and so under the contract of selling , hee committeth vsury : for when the seller is content to grant time to the buyer for the paiment of the price agreed upon , it is all one , as if he lent that money , for such a time : for the voluntary forbearing of money due to him for his ware , is all one with loane : and upon such forbearing the buyer becomes a debtor , and the seller a creditor . for example : thou sellest 〈◊〉 for 11. pounds to bee paid at the end of sixe moneths , which thou wouldest have sold for 10 lb. in present money . this men may call what they will , but it is vsury , after the rate of twenty in the hundred . some divines more briefly thus : to sell wares for time , and in respect of time , to fell dearer , may bee free from vsury . 1. either in respect of the rising of the commodity so sold ; if by the ordinary course of seasons , it will bee worth more , at the day of paiment of the money , then it was , at the time of sale , and delivery . 2. or in case , a man can neither vent his commodity for present money , nor keepe it longer without corruption , or detriment to the ware ; nor forbeare the money , without sensible prejudice to himselfe . these may seeme valuable considerations , without compasse of this teane . but admit a man will sell dearer of purpose , for the forbearance ; and forbeare of purpose , onely , that hee may sell dearer ; without pregnant likely-hood of the market rising , at the time of paiment , or of damnifying himselfe by keeping his ware , or such like valuable considerations ; that is vsury . for it is all one , as if he lent so much money for lucre upon covenant . iii. sometimes vsury masketh under the colour of buying , thus : a 〈◊〉 〈◊〉 unto an other 100 lb. the principall to 〈◊〉 〈◊〉 by 10 lb. a yeare in ten yeares ; and ten pound a yeare over-plus , for the use of that money : this were extreame vsury within the statute . if therefore purposely to avoide the statute , hee should agree with the borrower , to alter the nature of the contract , thus : with the same 100 lb. he will purchase an annuity of 20 lb. foe ten yeares of the same partie : this is * bargaine and sale , yet is it the very same thing , in truth ; differing onely in the parchment , and manner of covenanting ; subject to the same iniquity , and inequality ; poysoned with their joynt purpose of avoiding the penalty of usury , by other conveiances . for if their purpose could by any precedent communication of borrowing or other pregnant circumstances be discovered , the same statute would condemne them of vsury . but yet , if simply , without any pretence , such annuity of rent bee bought , and sold , wee cannot condemne it for vsury . howbeit , if it be an unreasonable bargaine , or bee injurious unto any by circumstances , it may bee a breach of justice , and charity in an other kinde . see ● . pag. 120. down . 173. i will give you a taste of the truth of my two latter answers to the last objection , in some of the worthiest of your supposed writers of usury . 1. concerning your first author , t. c. his manuscript is punctually and exactly answered by an orthodoxe learned divine , who was ten * yeares professour of the hebrew tongue in cambridge , d. pie ; in his booke called , vsuries spright conjured : published 1604. to which , for any thing i could ever heard , not any vsurer , ecclesiastique or laick , or any of their proctors , brokers , or dependants any way , have replied any one word . and therefore that answer stands authenticall , and impregnable , untill some man say something against it . 2. concerning bishop iewell ; i wonder at their foreheads , who offer to ranke him amongst the patrons of vsury . j never read in papist or other a more grosse and unconscionable falsification . for iewell , reade him upon 1 thess. 4. 6. you have him here , or ought to have him in your churches : is as resolute , plentifull , and mighty against usury , as ever any i read in my life . he is so punctuall , and precise ; so universall and absolute against it ; that heare his owne words , ibid. pag. 84. in the point of letting out the money of widowes , orphans and men distracted . he that taketh money to usury , saith he , whether he gaine , or lose , or whatsoever happen unto him , he must answer the whole stock he borrowed . and this is it that undoeth so many , and maketh them bankrupts . but this happeneth not in this case ▪ he that occupieth the orphanes money or stocke , is changed onely to use it as his owne , and no otherwise . if it perish or decay , or miscarry without his fault , hee is not bound to answer it . therefore as i said it is no usury . in the sect. next before , thus : this is not vsury ( saith he ) why ? because hee that taketh the stocke of the orphan , or of the mad man or of the diseased merchant i● not bound to answer all adventures , and casualties that happen . as , if to like use i take a stocke in cattell , and they die without my default : or a stocke in money , or wares , and the wares be burnt by fire , or the money stollen without my default , i am not bound to answer the principall : therefore it is no usury . here now m. s. come you in with your owne wofull glosse : and will needs make m. iewell , ( for so you call him here ) the most noble , resolute , powerfull confuter and confounder of vsury , that ever j read , to bee on your side . if a man bee not bound , say you , to answer it , ( as m. iewell saith ) i pray you in what case shall the poore orphane , mad man , or sicke merchant be in , if their stocke bee gone ? it had beene better for them , to have had their stocke lying still in their hands , and to have lived of it , then when it is gone to starve for hunger . these are your owne words m. s. iewell makes no such quere ; therefore iewell is of none of yours ; whom notwithstanding you put in your catalogue , by such a trick of falsification as i never read . but what shall become of the orphans , &c. say you if their stocke be gone ? and what shall become of those , say j , that have no stocke at all ? whom notwithstanding god graciously provides for , though they use no usurious , or injurious waies of getting . who are we that we should exempt orphans or any from being subject to gods providence , and ordering ? let this bee the pestilent property of usurers , to sow , as saint chrysostome said , without land , plow , or raine ; upon the matter not to trust gods providence : see fent . pag. 95. and further about orphans ; see before pag. 48. &c. 3. as concerning perkins . his third condition vol. 1. pag. 63. upon the eight commandement : which is this : hee must sometimes be so farre from taking gaine , that hee must not require the principall , if his debtor be by inevitable and just casualties brought behind , &c. in the place quoted by you in his exposition of christs sermon in the mount : hee onely approoves liberall and recompencing vsury , which i handled before ; not usury truly and properly so called , commonly practised in this kingdome , and that which j ever preach against and here oppose . 4. willet is an other in the catalogue . heare his owne words cutting the heart of usurers , and vsury properly so called , commonly practised amongst us . this consideration , saith he , given for the loane of money must not be ex pacto : it must not be agreed upon by any certaine compact , and covenant : as the words here are lo cesimun : non imponet is : you shall not impose , or lay upon him vsury . as it is not lawfull to covenant with a man certainely to pay so much : hee may loose by using this money ; he may be in hazard also of the principall : for the lender then to receive a certaine gaine , where the borrower is a certaine looser , were not iust : such indifferency must bee used , as that the lender bee contented ; as to bee made partaker of the gaine that commeth by his money , so also proportionably to beare part of the losse . upon exod. 22. pag. 52. 5. iunius is an other in the muster . but hee also so tempers vsurious poyson with cautions , and conditions as hee calls them ; that he breakes the neck of the common vsury practised amongst us . the first is in respect of the manner ( the transcriber saith measure , falsely , if not cunningly ) ▪ and what is that ? that the creditor doe not impose it unhonestly : but the debtor honestly offer it . in his third caution he hath this passage : if no profit bee reaped by the debtor , let the creditor take heed lest hee cruelly covet and feeke after his owne commodity , from the unprofitable labour and losse of the debtor . 6. zanchius is also urged . but heare him also so farre from approoving our common usury , that hee utterly confounds in these words : imo hoc aio esse debes o creditor , ut si debitor non solum non fecit lucrum , sed etiam accepit damnum , tu quoque damni aliquid cum illo patiaris : hoc enim postulat aequitas & charitas . jn 4. ad eph. pag. 446. nay thou oughtest saith he , o creditor to bee of this resolution ; that if the debtor , not onely make no gaine ; but also hath received losse , thou also must suffer with him some part of the losse . for this equity and charity require . 7. your virell allowes that gaine for lending , which is taken according to order of law. but our lawes , as appeares clearely before , pag. 32 , 33 , &c. take no order to take any vsury ; nay our common law abominates it ; our statute law calls it a detestable sinne and forbidden by the law of god ; therefore we of this land must take no usury . 8. that polanus doth not approove , but condemne usury properly and truly so called , commonly practised in this kingdome , seemes manifest , by divers passages : he makes three kindes of it : 1. gainefull . 2. recompensing . 3. punishing . the first , which is the same with our common vsury , practised in this kingdome , hee thus defines : a gainefull vsury is theft , which is committed , when any receives gaine , onely in liew of lending , having received no dammage , by any fault of the borrower . under this kinde he compriseth all b kinde of usury , which either oppresseth the poore ; or makes men poore . how vsury bites , and makes men poore ; see before , page 10. &c. his reasons for which hee damnes this vsury are many : the sixt declares his meaning against that usury which we pursue with just indignation , and is commonly and cursedly practised almost now every where . it runs thus : this gainefull vsury is wicked ; sith by it , the vsurer seekes gaine out of that thing , the losse , or hazard whereof belongeth not unto him ; but to the debror . it is an unjust thing to gape for gaine , out of an other mans losse . mutuatio debet esse gratuita : i.e. absque alicujus lucri exactione , & captatione , aut doni acceptatione . ibid. pag. 4473. borrowing ought to bee free , without exaction , and captation of gaine , or receiving of gaine . it seemes by such passages as these ; that polanus was no patron of usury properly so called . at the close , let me speake unto you ; as saint austin did sometimes unto his hearers : haec fratres charissimi , si vobis ego non dixero rationem pro animabus vestris in die judicij redditurus ero . quicunque autem magis mihi irasti , quam se emendare voluerit , non habet unde per ignorantiam se possit ante tribunal aeterni judicis excusare , ut dicat se non fuisse admonitum , nec a malis prohibitum , nec ad ea , quae sunt deo placita castigatione , & admonitione frequentissimâ provocatum . sed credimus de domini misericordia , quod ita negligentibus quibusque inspirare dignabitur , ut sibi magis , vel peccatis suis , quam medicamentis sacerdotatibus irascantur . et quomodo aegrotantes a carna libus med cis requirunt sanitatem corporum , sic a spiritalibus medicamenta desiderent animarum . august . de tempore serm. 243. beloved brethren , if i admonish you not of these things , i must give an account for your soules at the day of judgement . but whosoever will rather bee angry with mee , then amend himselfe , hath no excuse for his ignorance before the tribunall of the eternall judge : as that hee was not prohibited from evill , or provoked to good . but our trust is in the mercy of god , that by his holy inspirations hee will so worke upon all negligent hearers , that they will bee angry rather with themselves and their sinnes , then with the wholesome medicines of the priest : and as sicke people desire health of body from their carnall physitions , so they will earnestly desire the health of their soules from those that are spirituall . finis . perlegi tractatum hunc de vsurâ , in quo nihil reperio quò minùs cum utilitate imprimatur tho : wykes r. p. episc. lond. cap. domest . notes, typically marginal, from the original text notes for div a16337-e150 cant. 8. 6. acts 19. 24. instructions for comforting afflicted consciences . pag. 108. &c. usque pag 130. de vita anselmi lib. 2. in oper ans. sozem. hist. lib. 3. notes for div a16337-e600 * of whom beza somewhere professeth , that the sun never beheld a more divine meeting since the apostles times . * see the same also in corrupter times . wet . book pag. 61. * 〈◊〉 pag. 7● . ob. 1. answ. 1. see fenton pag. 45. chrys. hom. 12. ope. imper . * hence that of iunius . nos itaque damnandam esse , & intolerandā omnem usuram non possumus adfirmare , sed eam solùm quae pauperes , egentes opprimit , aut pauperes facit . appen . ad expl. levit. pag. 115. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 basil , hom adu . usur . ob. 2. answ. 1. ezek. 18. 13. ob. 3. answ. 1. mat. 19. * lib de tobia . cap. 15. * lib. 6. in ezek. 18. lib de 〈◊〉 obia . cap. 15. ob. 1. answ. 1. hottom . de usur . 85. arist. eth. 1. 1. ob. 2. answ. 1. ob. 3. answ. 1. * how money is unlawfull . see fent . pag. 93 , 94. because it may be subject to cavill . ibid. pag. 65. commodatorius non tenetur de casu fortuito , nisi se adstrinxerit . cod. lib. 4. tit. 23. leg. 1. see dow. how usury differs from the lawfull contract of location . pag. 158. ob. 4. answ. 1. * p. 2. loc. com. pag. 462. hoc argumento posset tota scriptura everti . mundus enim non vult in viâ manda t●rum dei ambulare . num igitur ducendū est , non esse peceata , quae in scriptura manifestè damnantur ? rom. 2. 5. luke ● . 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . pro. 15. 16. 1 tim. 6. 9. ob. 5. answ. 1. accusatio enim potius , quam executati● , vbi mand●ti est a perta transgressio aug de civit , lib. 14. 14. leges boni regis edvardi ▪ qui regnare coepit anno salutis 1042. pro exlege for an outlavv , and so deprived of the kings protection , and of his lavves . ob. 6. answ. 1. rom. 3. 8. it is unjust to exact any money , where there is no cōmutation : but the usurer the principall being safe doth exact vsury , not for any thing els , but for the duty of lending only . ergo , it is unjust to exact usury . psal 37. 26. & 112. 5. in decalog . append. in psal. 15. o●b . 7. answ. 1. deut. 15. 7 , 8 , 9 luke 6. 34. loc. com. de pauper . cap. 2. object . 8. answ. object . 9. answ. see f pag 95. object . 10. answ. 1. vsura est peccatum non solùm in se , sed etiam secundum se , & ideo ex nullâ circumstantiâ benè potest fieri . schoolemen . object . 11. answ. oblatio quidem blanda , sed immanis exactio . de tobia cap. 12. object . 12. answ. 1. deut. 23. 19. a exod. 22. 22 , 23 , 24. b ver. 25. * exod. 22. 22. & 23. 24. deut. 10. 18. chap 14. 29. chap. 18. 11. 14. chap. 24. 17. 20. psal. 94. 6. psal. 146. 9. esa. 1. 17. 23. chap. 10. 2. jer. 5. 28. chap. 7. 6. chap 22. 2. zach 7. 10. mal. 3. 5. 2 king 4. mat. 23. 14. jam. 1. 27. object . answ. 1. iewell upon 1 thess 3. 6. pag. 80. * as that taken from barrennesse of money 3 and the unnaturall brood of usury , &c. see fen. pag. 64 , 65. usura est lucrum ex mutuo pactum . si debitor usu alieni aeris multum lucratus est , vel magnum aliquod damnum evasit , certè ex gratitudinis officio , & mutuo respectu charitatis obligatur ad antidora . rectè enim dititur in officijs charitatis , primo loco illis tenemur obnoxij , a quibus nos beneficium accepisse agnoscimus . nec peccat creditor accipiendo , quia differunt officia charitatis , & usura . sed sic levissima occasione quaeritur praetextus usurae . si enim vel pactum , vel intentio precedit , quòd alias non erat mutuaturus , nisi ultra sortem gratitudinis loco aliquid accipere● , revera est usura , quocunque nomine appelletur . chemnit . loc. com. de paup . pag. 458. lib. de definit . appellat . wee are not bound to lend to any but to such as be in want : and to such , if we be able , we must lend freely . * if a man should set out the excellency of a man , discoursing of the admirable faculties of the soule , the goodly structure of his body , &c. were not hee ridiculous that should step out and say : but i hope he meanes not all this of man in generall . for a dead man hath no such thing , &c so , &c. the venome and poyson of the unconscionable covenant and by consequent that life of iniquity is not found in liberall , or recompencing usury . see for this purpose , claytons case adjudged to be usury . l. cooke p. 5. of reports . * though it be bargaine , & sale : yet upon the matter , the very same , under an other forme of covenant : the very intention maketh it usury . * see his book against usury . pag. 46. nempe si creditor saenus non imperat turpiter , sed debitor bonestè offert . sin autem utilitas ad ipsum nulla redierit , ut caveat creditor , ne ex lalabore inutili debitoris sui , aut etiam damnoso suam ipsius utilitatem inhumanè captet . appen . ad expl levitici . pag. 115. a usura lucratoria , est surtū quod committitur , cum quis lucrum accipit solius mutuation is causâ , nullo dāno accepto culpâ ejus , qui mutuò sumpsit . pol. syntag. tom. 2. cap 63. pag. 4476. b hujus species est usura usurarum , &c. item omnis usura , quae pauperes opprimit , aut pauperes facit . ibid. quia est ini . qua , quum per eam usur arius quaerat lucrum ex eâre , cujus damnum , aut periculum ad eum non spectat , sed ad debiterē . injustum est exalterius damno lucrum captare ibid pag. 4477. quæstio quodlibetica, or, a discourse whether it may bee lawfull to take use for money filmer, robert, sir, d. 1653. this text is an enriched version of the tcp digital transcription a64066 of text r14802 in the english short title catalog (wing t3555). textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. the text has been tokenized and linguistically annotated with morphadorner. the annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). textual changes aim at restoring the text the author or stationer meant to publish. this text has not been fully proofread approx. 159 kb of xml-encoded text transcribed from 96 1-bit group-iv tiff page images. earlyprint project evanston,il, notre dame, in, st. louis, mo 2017 a64066 wing t3555 estc r14802 13339612 ocm 13339612 99137 this keyboarded and encoded edition of the work described above is co-owned by 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(eebo-tcp ; phase 1, no. a64066) transcribed from: (early english books online ; image set 99137) images scanned from microfilm: (early english books, 1641-1700 ; 441:2) quæstio quodlibetica, or, a discourse whether it may bee lawfull to take use for money filmer, robert, sir, d. 1653. twysden, roger, sir, 1597-1672. [41], 149, [1] p. printed for humphrey moseley, and are to be sold at his shop ..., london : 1653. an examination of dr. fenton's treatise on usury. "to the reader" signed: roger twisden; preface signed: r.f. written by r.f. [i.e., r. filmer?]; edited by r. twysden. cf. bm. errata: p. [41]. reproduction of original in cambridge university library. includes bibliographical references. eng fenton, roger. -treatise of usurie. usury -early works to 1800. a64066 r14802 (wing t3555). civilwar no quæstio quodlibetica, or a discourse, whether it may bee lawfull to take use for money. filmer, robert, sir 1652 29102 172 40 0 0 2 0 80 d the rate of 80 defects per 10,000 words puts this text in the d category of texts with between 35 and 100 defects per 10,000 words. 2003-08 tcp assigned for keying and markup 2003-09 spi global keyed and coded from proquest page images 2003-10 rina kor sampled and proofread 2004-03 spi global rekeyed and resubmitted 2004-08 olivia bottum sampled and proofread 2004-08 olivia bottum text and markup reviewed and edited 2004-10 pfs batch review (qc) and xml conversion quaestio quodlibetica , or a discourse , whether it may bee lawfull to take use for money . iohan. sarisburiensis epist. 198. in omni ardu●● dubietate censeo factendum ; vt primo omnium quaeramus & sequamur quid super 〈◊〉 lex divina praescripsit , quae si nihil certum exprimit recurratur ad canones & exempla sanctorum , ubi si nihil certum occurrit tandem explorentur ingenia & consilia sapientum in timore domini . london , printed for humphrey moseley , and are to be sold at his shop at the 〈◊〉 armes in st. paul's church-yard . 1653. to the reader . assoon as i had understanding in the affaires of this world , i became sensible how grievous it was to lie under the heavy disease of paying interest , consideration , or use , ( term it how you will ) for mony : and finding it generally condemned by those whose judgements and learning i did most esteem , i began to question with my self whether the sinne were not of that nature that i my self in paying did concur in the same offence with the taker , according to that a of st paul , in the vulgar latine , qui talia agunt digni sunt morte , non solum qui faciunt sed etiam qui consentiunt facientibus . which doubt i found after propounded by aquinas 2a 2ae q. 78. a. 4. but neither so resolved by him , or his learned commentator cajetan , as that i received satisfaction in the point . upon which occasion i began to search farther , and as for the scripture i confess the prohibitions in it seemed to me to have much of the laws framed for no other than the common-wealth of the iewes ; and to bee of the same nature the b iubile , c the cities for refuge , d the release to bee made every seventh year were : for it is no way probable god who commanded them neither e to vex , nor oppress a stranger ( which it is apparent was of such an one to them as they were to the egyptians ) would have permitted the free exercise of use towards , him could it not have been without either oppression or vexing . and prohibited the iewes who ( either in respect of their often releases and jubilees ) could not give the assurances might be required in such contracts , or for some other reasons alone known to the divine wisedome . as for the other places in the psalmes , ezekiel , &c. they ever seemed to me no more prohibitions , but were to bee referred to the first limitations of it . besides , what was me thought very considerable , no one writer i met with condemned the taking increase upon lone of money if offered with willingness , and not contracted for be the party never so poor that payed it , yet i observed that to be against levit. 25.36 . as all oppression in buying and selling . verse 14. touching the practice of the primitive christians there is nothing more plain than that it was not onely common amongst them , but allowed by lawes , for proof of which there needs no more than the title de usuris found in both the codex of theodosius and justinian , and that in so high a manner as the emperour constantine at the very time the councill of nice sate , seemes to have moderated the excess f , yet so as hee that lent two bushels was to receive a third usurae nomine , quae lex ad solas pertinet fruges : nam pro pecunia ultra singulas centesimas creditor vetatur accipere . i know it is not without question what is the meaning of centesima , acursius saies it was as much as the principall in a year . g est centesima quae sorti in anno aequiparatur . and elsewhere gives this example . h sors est duodecem usura sit in anno quatuor , sed etsi octo tunc est bessis , si aequiparatur sorti tunc est centesima . and so understands it he that made the gloss upon gratian . i centesima dicitur usura quae sorti aequiparatur in anno . so that by constantines alowance no man was to receive of fruits above a third , but for mony by the year the whole summe , which was intollerable . others are of opinion that the roman manner of paying for the lone of mony beeing by the month , which horace k shews haec ubi locutus foenerator alphius , iam jam futurus rusticus , omnem relegit idibus pecuniam ; quaerit kalendis ponere . and of a debtor to pay use , — l tristes misero venère kalendae they therefore m think no man should pay more than the hundreth part of the principall by the month , called therefore centesima , which was 12. per cent. in the year , a large increase enough to ruine any borrower . but be it which it will it cleerly shews as n the emperour valentinian and theodosius say , vsury or increase for mony was ●ure permissam . neither the lay alone , but bishops themselves ( not so carefull of their pastorall function as was fit ) did o per alienas provincias oberrantes , negotiationis quaestuosae nundinas aucupari , esurientibus in ecclesia fratribus non subvenire , habere argentum largiter velle , fundos insidiosis fraudibus rapere , usuris multiplicantibus foenus augere , so that not content with what the law allowed they did increase their stock by use upon use , which how unconscionable it might be , and how performed , i will not here dispute , he that would understand how it past may read acursius his gloss ad leg. 28. cod. usuris . these exorbitances in the clergy procured the 17 canon in the council of p nice , which yet reached none but those that were {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , within the rule of the church , and is undoubtedly there set down not as a thing in its own nature bad and forbid ●ure divino , but as we say jure positivo upon the churches command . for first it did not extend to the lay , which had it been a sin in it self , could not have been exempted out of the command . secondly , at the same time the emperor , so renowned to all posterity for piety and equity in making lawes , establisht the thing it self by an edict , as did divers godly princes who succeded . thirdly , it only provides for the future , {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , he that should after that time take usury , not with any reference to the past , which had been most inconsiderately omitted had the thing been in its own nature bad . q as the heathens observed , lawes looked not at offences past if the thing were not in its own nature faulty . so when it provides only for the future , without any censure of the past , there is a great probabilitie it was tolerable before . fourthly , the other particulars provided for with the like severity , are cleerly juris positivi , as that none should use any manuall occupation , for so i interpret {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} there . which how ever it may be very indecently exercised in any of the clergy , yet certainly hath no other ground for beeing unlawfull than the command of the church , for st. paul doubtless did it act. 5.18.3 . 1 cor. 4.12 . &c. lastly , the offence seemes to be much in the quantity , for they exacted not less than {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , that is , the whole and half . conformable to this decree of so famous a councill , divers provinciall ones held at r carthage , arles and elcewhere did prohibit usury , but ever with the restriction to the clergy only ; indeed the councill of carthage being put in mind by one that in his parts it was condemned in church-men , gratus the bishop of that sea replies , quod in laicis reprehenditur , id multo magis in clericis oportet praedamnari , which plainly sh●ws it not to be condemned as in it own nature a sinne , for then the lay as well as the priest had been in all times culpable , but as of that which however in some it might be tolerable , yet was not fitting for them to exercise . and truly the excesses then taken did so much pass all proportion of charity , as it wel● deserved reprehension , and cause the fathers speak with more earnestness against it than other sinns to which men were by nature less addicted than that of covetousness . and for proof of it , there needs no other testimony than that of iustinian , whose care was veterem duram et graviss●mam usurarum molem ad mediocritatem ducere , &c. and doth therefore establish what should bee taken ; too long to be here inserted ; he that would know more particularly may have recourse to s the law it self . it sufficeth me , that the emperor having there proportioned what people of severall conditions should take , he concludes , caeteros autem omnes homines dimidiam tantummodo centesimae u●u●arum nomine posse stipulari et eam quantitatem usurarum etiam in aliis omnibus casibus nullo modo ampliari in quibus citra stipulationem usurae exigi solent ; what dimidium centesima was i must refer you to that i have said before , though acursius explaines it to bee half the principall , by this verse , quaerere semisses possunt communitur omnes . it seems by novel . 121.138 . and other laws , use in those times , however thus moderated by the emperor ( who likewise took away t use upon use ) was very high . if any shall question how these laws were censured by the holy fathers of those times , i confess my self to have read nothing in particular of those concern usury , yet in generall u eusebius observes constantine reduced old laws to more equity , and indeed so we find him to have x done , even those did pertain to debts , which are of near relation . and of iustinian we find this testimony in the sixth generall councill , y {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , which i translate thus ; justinian a king of happy memory , above all things jealous of the true and apostolique faith , the truth of whose belief as much as it did please god by his sincere confession , so much did he raise the most christian policy ; the godly memory of whose devotion is to this day famous , and the truth of his faith disperst throughout all the world by his imperiall edicts is praised . and somewhat after z {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} . that is , the great justinian , the last , but most worthy of all , whose virtue and godliness reduced all things to a better order . how can we then imagine princes so pious , so carefull to correct all they found amiss , should permit what was so full of sin as some now take it to be ? and thus for ought i know stands it amongst the eastern christians to this day , unless the mahumetan have made in some parts an alteration . but in europe after the year 800 , that charles the great divided the empire , it received some change : for in his capitulars we find a clear determination that it ought not to be ; a usuram non solum clerici sed nec laici exigere debent : which is the first prohibition i have at all met layd upon the lay. the councill of nice , and the b canons attributed to the apostles , did condemn it in the clergy , and so likewise did some particular synods . and that of carthage did not approve it in them ; and leo the first , who went farthest , did grieve c condolere the exercise of it did cadere in l●icos qui christianos se dici cupiunt , intimating it had been a greater perfection of charity , had they abstained from it ; but none extended to a command , or to determine it a thing they ought not to do , before this decree of the emperor ; which no doubt wanted not pens to defend it ; for about two hundred years after , certain learned men collecting out of councils and fathers , such rules as were most apt for the government of the church , and direction of a christian , called therefore canonists , as those who were the beginners of the canon law , such were burchardus bishop of wormes , ivo of chartres , and gratian a benedictine monk , who writ the last of them , yet began his work 1151 d , and finished it ten yeares after ; neither of them omitted sundry e chapters in condemnation of usury , and were therein followed by canonists , casuist● , and schoolmen , insomuch as there is hardly any collection of the f canon law since , without one title de usuris , it turning infinitely to the advantage of the ecclesiastique , who by that was made judge of allmost all agreements between man and man , as who shall read the title in the canon law , and what the doctors have writ of usury , restitution upon it , and participation with the usurer , &c. may plainly discern . and not content with what hath past in foro animae , in private , they have gone so far , as a g temporall judge , being sometimes ready to give sentence upon a contract , hath been stopt by the ecclesiastique , on a pretence the bargain vvas usurious . yet the necessity of humane commerce hath caused divers , so great enemies to the name of use , with their * mountains of piety , their distinctions of lucrum cessans , and damnum emergeus , to palliate so the thing it self , as to call that no usury , which hath the same effect , at least to my understanding . after the year 1200 much of the ecclesiastique power , especially what concerned heresie , was delegated by the pope to certain inquisitors ( called since the court of inquisition ) h whom alexander the fourth , about the year 1255 did expresly charge not to meddle with any question of usury , though there wanted not some , who in that age affirmed , usura non fosse peccato mortale , as appeares by i history , and that resolution of clement the fifth in the councill of vienna , 1311. si quis in illum errorem inciderit ut pertinaciter affirmare praesumat , exercere usuras non esse peccatum , decernimus eum velut haereticum puniendum . upon which the inquisitors grew very busie in many parts . at florence in the year 1345 , k upon a great disorder that then fell out , they were forced by laws conformable to those of perugia , spain , &c. to regulate their power , though in l arragon by a bul of leo the tenth it seems they now proceed in such causes . in venice , that wise state would never admit the inquisition m che si trattino causa di usura di qual si voglia sorte , to meddle with any kind of usury , nor the trade of any artisan , &c. touching the church of england , farther than that the councill of nice was received both by the n britons and o saxons even at the very first , i know no particular prohibition of usury , if we omit that imperfect clause p in the council of calcuith , about 787 , till edward the confessor , who having lived long in france , and seasoned with the principles of that kingdome q did , first , banish all usurers out of his kingdom . secondly , if any after that prohibition should be found to exercise it , he then confiscated all he had . thirdly , he bard them of the protection the law afforded , and gives this reason , that having lived in the french court , he had learnt , quod usura raedix omnium malorum esset . but as a r learned gentleman wisely observes , too severe laws are never duly executed ; so hapned it with this , which certainly was not all put in practice in england , for in the year 1126 ● in s a councill held at westminster , by cardinall de crema the popes legate , and the clergy of england , we find it only prohibitory to those of the church ; usuram & turpe lucrum clericis omnimodis prohibemus , qui vero super crimine tali confessus fuerit aut convictus , à proprio gradu dejiciaetur . and again in another held at the same place by t albericus bishop of hostia the popes legat 1138 , thus , foeneratores clericos & turpia lucra sectantes , & publica secularium negotia procurantes , ab officio ecclesiastico nihilominus removendos ce●semus : which is indeed no more than a renewing the nicene canon , of which before . after this i doe not remember any one made directly against it in england . neither hath lynwood any title of it , though there be so many in the common law , nor at all that i know doth he touch upon it , unlesse in one u place , and that very lightly , which shewes clearly it was not much prosecuted here . by these steps that which at the first was exercised by bishops and others , afterwards forbid the clergy , as what might x intangle them in the affairs of this world , and shew minds y too greedy of filthy lucre , allowed by so many imperial edicts of the most pious emperors , first became disliked in the lay , after that prohibited , and then they proceeded so far , as to determine , to affirm it no sin , was hereticall . upon the whole matter i could not conclude , either by express words , or necessary inference out of scripture ▪ or the practice of the primitive church , either giving , or taking use for mony lent , to be in its own nature amongst christians sinfull , so as no other circumstance made it s● , as either the exacting the height the law permitted , or upon the borrowers poverty , not accepting what he is willing and able to pay , but with rigour forcing from him the uttermost penalty , or using some other way against charity , not so fit for me to explicate ; in short , i saw no reason not to submit to that of alstedius , z usura non est intrinsicè sive suo genere mala , sed est res indifferens ; nor to deny that of a calvin , nullo testimonio scripturae mihi constat usùras omnino damnatas esse . yet i doe not take upon me to determine it to be absolutely lawfull , i leave that to some learned divine , only i have here historically related what i met with in the inquiry . i know many of conscience and learning are of a contrary opinion , and i take this to be of that nature b s augustine in one place held purgatory , utrum ita sit , quaeri potest et aut inveniri aut latere , that every man ought to satisfy himself , and do accordingly . men of great sincerity and judgment may differ in theologicall tenets . cardinall cajetan , of that integrity chamier hath left this testimony of him , c vir meo ●udicio quanvis papista tamen candidus , plurimumque distans ab ea pertinacia quam in reli quis deplorare cogimur , is fully of opinion the paying mony for loan to those banks are called mountaines of piety is d unlawfull and usurious . cardinall tollet , in whose writings to use casaubous words , cum xcellente rerum philosophicarum et theologicarum notitia par certat modestia , is cleerly contrary and against him , holding them very lawfull . in these disputes i cannot but think of that of f aqu. quando quaestio quae quaeritur de aliquo 〈◊〉 utrum sit peccatum mortale vel non nisi ad hoc habeatur auctoritas expressa scripturae sacrae , aut canonis , seu determinationis ecclesiae , vel evidens ratio , non nisi periculosissimè determinatur ; and indeed , if he mean by the determination of the church the four , nay that of faith that was resolved in the six first generall councills , i know nothing to oppose against it ; but of this too much . whilst i was thus in search , this peece i now give thee , was written almost thirty yeares since by a very learned gentleman for satisfaction of a person of worth , and relation unto him , fell into my hands , f●om whence some friends importunate for copies of it , i ●earing the thing it self might ●●ceive injury by ill transcribers ( as those of som g famous writers have done ) adventured the p●●ting it to the press , 〈◊〉 knowing how the auctor may interpret this my bold 〈◊〉 in doing it without his command . the reader therefore cannot expect it should come out so perfect as it might have done , had it past his last eye . yet if thou find any just cause of exceptions , let them be known , before the gravel stone or some infirmity make the writer unable to give thee and the world further satisfaction . however , such as i received it , i give it unto thee , and if thou beest a lender and it shall not satisfie thee in the receiving profit for loan of mony , i can assure thee it hath me fully in the paying of it . farewell . east-peckham oct 9. 1652. roger twisden . the preface if exceptions be taken either to the argument or author of these notes , the answer must be , this question of vsury concerns no article of faith ; but is a point of morality , and case of conscience , and in that regard it admits of a disputation without scandall : the rather , for that the church of england hath not defined or described vsury . the divines of the reformed churches are divided in this controversie ; the greatest part of them oppose or mislike the rigid assertion of such as condemn all contracts for gain by lending ; namely , bishop babington , mr. perkins , dr. willet , dr. mayer , mr. brinsley , and others here at home ; and abroad , calvin , martyr , bucer , bullinger , danaeus , hemingius , zanchius , vrsinus , bucanus , junius , polanus , molineus , scultetus , alstedius , amesius , grotius , salmasius . the author , though he be neither divine by calling , nor by profession a scholar , yet as he is a rationall man he may , and as he is a christan he ought , for the direction of his own practice , to examine what may be done with a safe conscience , and what not . the civilians and canonists frequently dispute of the nature of vsury , he knowes not but that any other laique may doe the like . the argument was first undertaken for the satisfaction of the tenderness of the conscience of others , and not to justifie any practice of the authors , who hath alwaies given , but not taken vsury . this point of vsury , as it is at this day controverted , is a meer popish question ; first broached by the schoolemen and canonists , no antient father or writer that i know of ever defined or disputed it . since the reformaton melancthon and chemnitius are the only noted men abroad , and here at home dr. downam now bishop of london-derry in ireland , dr. fenton , and learned dr. andrewes late bishop of winchester . i have made choice of dr fentons treatise to examine , because it is the latest , and i find little of any moment but is in him . i desire his book may be first throughly read , for otherwise , what i write will not so easily be understood . to give some brief accompt to the ●eader of the substance of the scattered arguments in this tractate , he must know ; that my scope and intention is to shew that vsury is no where in scripture forbidden to christians : but that it is as lawfull as any other contract or bargain , unless the lawes of the land do prohibit or moderate it as a point of state or policy . and that no state or commonwealth can or ever did stand without it , or that which in contracts is equivalent to it , since the valuation of the use of money is the foundation and rule which govern the valuation of all other sorts of bargains . i further maintain , that vsury was never forbidden to the iewes ; only by ( reason that by a more speciall appointment of god they dwelt in a land in the midst of many strangers ) moses made a politique iudiciall law , that the iewes should take vsury of those strangers , and not of their poor brothers : not much unlike as if the king should ordain in london , that citisens should take vsury of men of midlesex , and not of poor tradesmen of the city . more particularly , i undertake to manifest , that the definitions of vsury ( wherein dr. down . and dr. fenton mainly differ between themse●ves ) are neither warrantable by the rules of art , nor justifiable by any proof or ground in scripture , or by any testimony of antiquity either in councils or fathers . and that the lawes given by god about vsury are such as by the coherence of the texts , and the conference of other places , do shew that those lawes did only intend a prohibition of taking vsury of such as borrowed in case of extreme necessity , and were so poor that they were in charity to be relieved . and yet those lawes which did in such case only prohibit vsury to the iewes , were not moral or perpetual , but iudiciall and temporary , and no way bind us , but we are left to the lawes and customes of the kingdome to guide us in our contracts so long as they bee not contrary to the rules of charity . i shew that all the properties of letting do agree to money . and that vsury in it self is neither unnaturall , ungodly , unjust , or uncharitable . lastly , i do shew that dr. downam , dr. fenton , and all others that do most condemn vsury , are forced to confess at last that vsury may be lawfull ; they all allow the taking of interest , mortgages , annuities and leases for yeares , all which by their own expositions and confessions are of the same nature with vsury , and doe only differ in the manner of the security or contract : after they have eagerly disputed that all contracts for gain by lending are vsurious , at the end they quietly conclude , that the contracts are not usury , but onely the secret intention of the heart makes it to be vsury or not vsury . thus in few words they overthrow at last the foundation of their own doctrine , and play fast and loose by a multitude of their irresolute distinctions , so that either their conclusion must be that vsury is lawfull , or els they can conclude nothing at all . if i wrong either dr. fenton , or the truth , i desire friendly to be shewed my error . i do not follow him here line by line , for so i might tire my self , and vex others with unnecessary tautologies : i have onely endeavoured to extract the quintessence of his reasons , and to apply my self to the examinatiom of them . his reasons not his rhetorique i except against , whether justly or vnjustly let others judge to whose censure i submit these papers . i would fain know of the ministers of the gospell who do often reckon up in the pulpit vsury as one of the crying sins , what warrant they have in the gospell for such boldness : we find severall sinnes numbred up by our saviour and the apostles , but vsury never so much as named for a sin in the whole new testament . st. paul in the fift to the galathians , doth with one breath reckon up together seventeen sins which he reproves , & yet vsury is none of them . but many preachers cannot not reckon up seven deadly sins except they make vsury one of them . r. f. errata . pag. 3. l. 14. for different lege for a different . pag. 100. l. 26. sute lege sutes in law . p. 123. l. 22. for exod. 0.13 . lege exod. 30.13 . p. 131. l. 22. be sold , lege must be just sold . an examination of dr. fentons treatise of vsvry . touching the definition of vsvry . i let pass his chapter of names of vsury , because he confesseth that by them he hath proved litle or nothing at all . page 12. the main point is the definition , which he saith must not bee omitted , or slightly passed over , because it is a great and necessary question to resolve the understanding what that vsury is , whereof we dispute , pag. 13. and therefore hee doth intitle his first book wholy about the definition of vsury : although when he comes unto the point , he doth nothing less than define it ; as may thus appear . actuall vsury ( saith he ) pag. 15. is of divers diversly described , a variety tedious to relate . first , in stead of all unlawfull usury , he speakes of a description of part only , to wit of actuall usury ; whereas he should first define , and then divide : but inverting the rule of method , he suffers m●ntall usury ( which hee saith is a sin ) to escape out of his description . neither doth hee so much as describe actuall usury , onely hee tells us of diversity of descriptions of others , but never lets us know which he approves . yet at last hee contracts the pith in three words , but resolves not how wee should place them ; so leaves us to a thus , or thus , or thus . first , hee puts lucre in the place of the genus , and covenant in the room of a difference . secondly , he makes covenant the genus , and lending the difference ; and lastly he puts lending for a genus , and lucre for difference . thus by turning the genus into the difference , and the difference into the genus , he leaves us uncertain of his description , yet concludes that within the compass of three words we may finde vsury ; but who knowes not that three words diversly placed breed many times different , and some times contrary senses . yet this is all the definition you are like to find in him . and thus in few lines he passeth over sleightly that necessary question which should resolve our understanding what vsury is . but let us draw a little closer , and examine the pith of these three descriptions cited by dr. fenton , and contracted in three words . pactum ex mutuo lucrum . usury is lucre for lone upon covenant , or the covenant of lucre for lending , or lending upon covenant for lucre . 1. whereas he saith vsury is lucre , he seems to make lucre or gain to be the genus of vsury . this undoubtedly is a false genus ; for certainly vsury is a sin of commission , and therefore an action or operation ; so that lucre , or gain which is onely a passion or product of lending , cannot be the genus of it . 2 he maketh covenant to be the genus : let me ask him but this question ; a father to stir up only , and trie the industry of his son , doth lend him an hundred pound with a peirastical covenant for gain , not intending with himself to take any interest at all of his son ; doth any man take this to bee vsury in the father , who never meant to take the least encrease from his son ? surely then the bare covenant cannot be the sin of vsury in this case . 3 he saith , vsury is lending upon covenant for lucre . in this description , as also in the two former , i find a manifest contradiction of his own principles and grounds . to lend for gain is no lending at all ; for lending ( saith he , pag. 16. ) in its own proper nature is free ; letting is for hire or gain . so that by this his doctrine , lending for gain is no lending at all , but letting or hiring out . therfore if dr. fenton had been true to his own principles , he should have defined vsury to have been letting upon covenant for lucre ; or in brief , letting or hiring of money . but both dr. fenton , and all other antidaenists cannot endure to have vsury called letting or hiring of money . moreover , i find in these three descriptions , that he imagineth the gain or lucre is for the bare act of lending ; in which hee is much mistaken : it is not for the lending , but for the using of the thing lent that men give vsury : and answerable to the time for which money is let , the increase or vsury is more or less , although the simple act of lending be alike in both . the ordinary word vsury ( which dr. fenton derives from usus rei , the use of the thing ) teacheth , even children , that vsury is given for the use of the thing , and not for the bare lending . again , in these his three descriptions the word covenant is perpetually found ; without any warrant of scripture : yet hee pretends by deduction to fetch it out of the text in exod. 22.25 . thou shalt not be as an vsurer unto him , thou shalt not oppress with vsury . in the original it is , thou shalt not exact , and , thou shalt not impose vsury . from whence dr. fenton concludes , that there can be no exaction or imposition upon a free person , but by way of covenant . pag. 26. under favour , this his inference is false ; for exaction may be of things neither covenanted for , nor due . in the construction of our common law , and of our vulgar phrase , extortion and exaction are thus distinguished , extortion is a wrong in taking more than is due , exaction is the taking of that which is not due at all : which distinction were false , if that exaction must be by precedent contract . the poor jews did ordinarily borrow victuals , money , and other necessaries upon pawns , as may appear by many texts . the lender , who did take the pledge as a caution for his principall , might detain it from the poor borower untill hee would allow some gain above the principal , and by such unjust means exact or impose an unconscionable increase without any precedent covenant . there is small reason to imagine , that such indigent people ( as are described by moses ) who borrowed onely to supply a present want , should have credit sufficient to take up so large a sum for so long a time as might deserve an obligation or covenant for the payment of encrease . a man who could not have his bond taken , might yet have his garment received for a pledge ; and pledges were ordinarily given with intention of speedy redemption , because raiment is almost as necessary as food . the borrowing in this kind being of things of so small value ( that the use of them for a small season was hardly valuable ) might be a great reason of the prohibition of vsury by moses in such cases . neither is a man that lends upon pawns in the like hazard vvith him that takes bonds , or such securitie . it is the confession of dr. fenton , that when the law against vsury was given , there was none that borrowed but only the poor for need , and upon necessity . therefore , without better warrant by direct and literal proof from the scripture , it cannot be evinced that this word ( covenant ) must necessarily be required in the definition or description of usury , although dr. fenton conclude , it is no vsury except it be by covenant , or by some dumb contract at the least . dr. downam omits this word covenant in his definition of vsury . i am strongly perswaded by a place in nehemiah , to think that vsury doth not consist in contracting for gain . i find in the sixt chapter , a grievous oppression described ; a great cry of the people against their brethren the iews , they were forced to take up corn for themselves , their sons and daughters , upon mortgage of their lands , vineyards , and houses , they sold their children for bond-slaves . these were men opprest by contracts , and were to pay twelve in the hundred , as appeareth by the eleventh verse . and yet for all this , there are such passages and circumstances of the text as move me to think that this oppression was not properly usury . first , nehemiah never calls it vsury , but only a burthen ; neither the word neshec , nor tarbith , nor marbith is to bee found in this chapter , and yet these are the only words in the law to express vsury . secondly , n●hemiah never tels the nobles and the rulers , that they had broken the law against usury . any man would think , that to rebuke and reclaim men from their sin , the way had been to have named it in particular , or the law by which it was prohibited : but nehemiah doth neither of these , he only tels them , it was not good what they did , and askes them if they ought not to walk in the fear of their god because of the reproach of the heathen their enemie● ; not because of a particular law against vsury , but for that the name of god should not be blasphemed by the heathens , when they saw how miserably the jews did oppress one another . thirdly , nehemiah tels the nobles , that he and his servants might have exacted as well as the other nobles : whereas if this exacting had been vsury , he could not justly say , that he might have exacted , for it had been against the law . lastly , nehemiah doth not threaten to punish them as he was a magistrate , but entreateth them by his charitable example to leave off their exacting that burthen . so then nehemiah never naming vsury , nor mentioning the law against it , but supposing the act of the nobles to be lawfull , but not expedient , doth encline my belief to think , that this oppression was not properly vsury , although it had a covenant for gain . and one reason why this was not vsury might be , because the people were not primarily such poor necessitated brethren as are described in the first lawes against vsury : for though these fell into want , yet at the first they had lands , houses , vineyards , and olive-grounds , for which they were to pay unto the king a yearly tribute . another reason that avails with me to perswade that all contracts for gain are not prohited as usurious , is the testimony of our saviour , luke 19.23 . who mentions a bank of vsury in the jewish commonwealth , out of which a man by delivering in his mony , might at length receive his own with vsury . although our saviour do neither shew dislike nor approbation of such a bank , yet for it to bee within any city of the commonwealth of israel , without the ordinance , or at least allowance of the prince or magistrate , is a thing most improbable . and almost as unlikely that the state should tolerate such a bank if all vsury were of it self unlawfull , and also so pernicious to the commonwealth by the oppression of it as dr. fenton pretends . i find many reproofs in the gospel of the false glosses and interpretations of the scribes and pharisees , whereby they perverted the law in many things ; but i find not any rebuke of the magistrates for this of vsury , if it had been such a publique violation of the law , it could not have been forgotten by our saviour christ and all his apostles . but to what purpose is it to dispute about the terms of the description of vsury ? or what sort of contract it is ? when it appears plainly in dr. fenton , that not onely the covenant of lending , but also ( in his opinion ) buying , selling , letting , exchanging , and the rest , may be all contracts of vsury . to give an instance , these are his words , pag. 21. with a hundred pound i purchase an annuity of twenty pound per annum for ten years : this is bargain and sale , differing in the manner of the covenant , yet is it the same thing in truth with vsury . and so in another place ( pag. 129. ) he saith the like . i must say this is an express contradiction , to affirm that purchasing is buying , and another manner of covenant differing from lending , and yet to say in truth it is the same with vsury , which he saith is lending , this is to make buying and lending all one , and to confound all contracts . as the term of covenant is not to be found within the texts against vsury , so in the fathers of the church there is no mention of it ; they abuse us therefore , who pretend the consent of the primitive church for the condemning of all contracts of gain for the use of money . the truth is , the canonists and school-men were the first broachers of these descriptions of vsury which are now pressed upon us by some few modern divines . antiquity was more modest and observant of the phrase of scripture , which doth deliver the laws against vsury in such restrained terms as are by a just construction appliable properly to the rules of charity and equity , for the relief of the poor onely . from the canon-lawyers ( who are the popes learned counsell in the law ) hath dr. fenton borrowed not only his descriptions , but also his arguments and distinctions at the second or third hand : for he takes all from dr. downam , dr. downam from melancthon and chemnitius , and these two fetch it from canonists , casuists , and school-men . and although dr. fenton bee free from the sin of vsury by borrowing freely his whole treatise from dr. downam without paying the interest of one new argument or reason : yet if dr. fenton did not contract with dr. downam for the borrowing of the treatise , he is little less than a plagiary , and if we take this word in as large signification as they doe the word vsury , it will follow , that though dr. fenton bee not guilty of paying usury , yet he hath offended against another law in exod. 21.16 . deut. 24.7 . which is the greater sin ; for although the law of god appoints no punishment for an vsurer , yet a plagiary was to be punished by death . of testimonies of scripture . i should have proceeded now to examine the properties of lending and letting , and how they differ ; but because i find mention of them in severall places of my authour , i will reserve them a while , and first handle the texts of scripture that are most materiall in this controversie . three texts onely are to bee found in the law of moses about vsury . in the two first the poor is most expresly named , and in the third necessarily implied . exod. 22.25 . if thou lend to my people the poor with thee , thou shalt not be as an vsurer unto him . thou shalt not oppress with vsury , levit. 25.35 . if thy brother bee impoverished or fallen into decay with thee , thou shalt relieve him — take thou no vsury of him or increase — thou shalt not give him thy money upon vsury , nor lend him thy victualls for increase . by these two texts we have an exact description of the poor , who must be one impoverished and fallen into decay , one , whose hand ( as the text is ) is weakened and shaketh that hee cannot labour , one , whom thou hast need to receive and relieve , and one who is forced to borrow victualls for necessity . the third text though it doth not expresly name the poor ; yet that it hath reference onely to such is most probable . first , because as in the former text in levit. where the poor are described , and one of their properties mentioned to be borrowing of victuall● , so in deut. 23.19 . where the name of poor is omitted , yet the property of borrowing food is set down , which to be the custome onely of the poor in extreme necessity , common experience doth daily teach us . secondly , the law here doth only use the word of biting or nescher , which word is also only used in the first text , where the poor is named . thirdly , if we will allow ( as all men do , and as we needs must ) this law in deut. to be the same with that in exod. & levit. then it must have the same object the poor , and the same end , which is the relief of the same poor , for we find no other reason or end alleged in scripture for the prohibition of vsury , but that the poor brother may live with thee and have sufficient for his need . god where he tyes men to lend , he provides & binds them to lend freely . the law is , if there be among you a poor man of one of thy brethren , thou shalt not harden thy heart , nor shu● thy hand from thy poor brother , but thou shalt open thy hand wide unto him , and shalt surely lend him sufficient for his need in which hee wanteth . deut. 15.7 , 8. for the observation of this law god was carefull that this lending should be without vsury : hee makes no law to bind men to lend unto the rich , and therefore there is no law to restrain taking vsury of them : the lending to the poor was to be so free that it must bee in the next degree to giving , and wee finde that to this law that commanded lending , is added in the very next ve●se , thou shalt surely give him , and thy heart shall not be grieved when thou giv●st unto him . likewise in levit. 25. it is said , thou shalt relieve him , and then it followes presently take no vsury of him thus the scripture doth couple the work of charity with the prohibition of vsury , to teach , that they are both conversant about one and the same object . therefore he that shall make the rich also the object of this law in deut. he must of necessity invent some new end and reason of it more than the scripture doth afford , and also make the lawes themselves to differ ; wheras a true reason why the law in deut. is in so short termes , may be , for that the law having been twice before more particularly set down , moses doth in deut. onely repeat it in brief and few words , as being sufficient to call it to their remembrance , now they were ready to enter into the land of promise . if wee consider also the unmercifulness of the jewes amongst themselves , it was high time to make provision for the poor , they would not stick it seemes to strip a poor man stark naked for a debt , as appeares by the law concerning the restitution of pledges before sun set if they were the covering only & rayment for the skin wherin a man might sleep , exod. 22.26 . besides they would forbear to lend to the poor because they were in danger to lose their debt if they did not recover it before the seventh year . the law is deut. 15.1 . every seventh year , every creditor tha● l●nd●th ought unto his neighbour shall release it , — that which is thine with thy brother thy hand shall release . this releasing of debts had the same end with the prohibition of vsury , the relief of the poore , and although this law of releasing be delivered in the generall termes of neighbour & brother , yet they must be understood onely of the poor brother as it is most apparent by the exception following in the fourth verse , which saith this release must be save where there shall bee no poor among you : and in the 11. verse , after the releasing of debts , and the lending to the poor enjoyned , the conclusion is , for the poor shall never cease out of the land , therefore lend to thy brother , to thy poor , and to thy needy in the land . these places do teach us that this word brother is sometimes in a speciall sense used for the poor . this law of releasing made men afraid to lend , and therfore god warnes them in the ninth verse , beware that there he not a thought in the wicked ( or belial ) heart saying , the seaven●h year , the year of release is at hand , and thy e●che evill against thy poor brother , and thou givest him nought . now since the law of god which prohibiteth vsury onely in three places hath in the two first expresly named the poor , and described them , and in the third cleerly intimated them , by what reason , conscience , and charity , can any man extend those lawes to all men in general , which the holy ghost hath so carefully restrained to the poor ? and since the law first given against vsury doth mention oppression of the poor , i wonder dr ●enton would not fetch his definition from the text , & call vsury oppressive lending to the poor : but never mentioning oppression of the poor , he calls it a covenant of gain for lending ; which is quite beside the text , which seemes only to forbid vsury to such as stand in need to be relieved by our charity . and for this cause i doe conjecture calvin did say , that unto 〈◊〉 it did not appear by any testimony of scripture that all vsury is altogether condemned , and it is conceived that one reason why the law of moses doth appoint no kind of iudiciall punishment for vsury , might be , because the sinne is determinable only by the judgement of a mans own conscience and not by any precedent contract for gain . as for those texts in the psalms , proverbs , and ezekiel , their general words cannot make any new law , but their rebukes and exhortations relate to the breach or observance of the law formerly given by moses : and even ezekiel who most declames against vsury , eze. 18.17 . joines it with making the poor sorrowfull , not giving bread to the hungry , and not cloathing the naked . nor can these texts be any exposition of the lawes of moses against vsury , because the lawes themselves are expressed and explaned in more particular significant terms by moses than by david , solomon , or ezekiel , who give but a touch . of the names of vsury . i know the adversaries to all vsury do much triumph in their origination of the hebrew term for vsury ; because it is derived from a root that signifies to bite , they conclude it is like the sting of a serpent , and in that regard to be esteemed as an abominable sin . answ : first wee must remember that dr. fenton doth confesse that names have be●n no definitions , and therefore are not demonstrative arguments in any question . 2ly , i do acknowledge that the originall word neshee might well denote some malignant ●uality in vsury , and i conceive a true reason of it might be , for that the first kind of borrowing which was in the world , or at the time when the law against vsury was given , was in case only of necessity , and to ask an overplus in such cases was a sin that well deserved the worst name . we all know that riches of mony and many other goods were brought into the world by degrees , as arts & trades were multiplied by the industrie and wit of man . stately buildings , rich furniture , gorgeous apparell , and dainty feasts were not prepared against the creation of adam ; it was a long time before so much silver was digged up and coined as would fill mens coffers that they might spare or imploy large sums by the negotiations and traffique of others ; men first looked after things necessary only , and the want of such things taught them to borrow of one another . also when the law was given , the people of god ( saith d. fenton p. 10. ) were travelling in the desert , and afterwards being troubled with wars in the land of canaan , there was little borrowing of mony , but only by the poor for the supply of their want , and of them to take vsury was more sensible biting , & oppression , in that they borrowed not to lay out for commodities , but to spen● for necessity . therefore david in his troublesome dayes used the word neshee only for vsury , as best filting those times where the poorest w●re most bitten by this sin . in these passages of dr. fenton , we may note , what manner of borrowing caused the first name of vsury , which name afterwards for the similitude only of the increase might be applied to all other sorts of borrowing , although they were not of the same uncharitable nature . the like observation of a good name used for a bad thing dr. fenton produceth in the latin name of vsury . usura ( saith he ) was originally a a good honest word untill vsury did marre it . for usura intruth is nothing but usus rei , primitively taken for the use of other things as well as money . in conclusion , although the uncharitable gain that was practised upon necessitated borrowers did justly deserve a befitting name of biting , yet a gain that is taken from such as borrow where necessity constraineth not , is but an equivocal biteing , because properly there can bee no biting but where there is oppression , and oppression is onely of the poor . a man may deceive a rich man , but oppress him he cannot , the reason is evident , oppression is a violent action of injustice , necessity compels a poor man to borrow , and the lender forceth him to pay an increase , in this is a violence which a rich man cannot be subject unto , because no necessity forcing him to borrow , it is not necessary but arbitrary whether he will borrow upon encrease : for although there be a morall necessity that if he will borrow he must pay an overplus , yet that he must borrow is not absolutely necessary : so then it is the necessity of the borrower that must concur to make a violent action in the lender . if a rich man be forced to pay the whole forfeiture of a bond , it was his own folly to enter into such an obligation without necessity , whereby he doth enable the lender to deceive him by a legall meanes , who in extremity makes benefit of all that which the law did provide only for a caution of his indemnity : this deceit of the lender is injustice , but it is not the violent sin of oppression which is properly found in biting vsury . a second word there is found in scripture which they say is an exegeticall addition , which signifieth any increase at all . if what were said were true , it neither hurts nor helps the question if the text be understood of the poor only , for although all increase from the poor , yet what is that to the taking vsury of the rich ? but let us see a little how they strain this word [ tarbith ] for increase , first if tarbith do signifie of it self a multiplying , as it doth indeed , or an excessive increase , it is then all one with neshee , which dr. fenton makes to consist in the quantity of the gain , but i think to be in the quality of the person from whom it is taken , and then where will they find their exegesis if these termes be synon●mas . secondly i would know how dr. fenton can prove that the scripture useth tarbith for the vsury of mony : the prophets ( saith he ) who be true expositors of the law join both words together , applying them both indifferently evermore to one and the same thing . it is true that the prophet ezek. joynes neshee and tarbi●● , and so doth solomon ; but it is false that they apply them both indifferently evermore to one and the same thing , for they apply them not at all , they neither name mony nor victualls ; i can find them but once applied in the whole scripture , and that is by moses in levit. 25.36 , there dr. fenton might have found them both named together , and then applied , neshee to mony , and tarbith to victu●lls , so that the law of god no where in plain termes forbids the increase of mony : which point is carefully observed by the translators of our bible ; for they all consent and agree to translate neshee onely for vsury : the words tarbith or marbith they have never translated by the name of vsury . and in the proverb : 28.8 . whereas in the original it is tarbith , our divines have rendred it vnjust gain , therby intimating they did not think all encrease or gain to be meant , but onely such as was unjust . it will be said , that since mony and victualls are both in the same text , they are both of one nature , so that tarbith may be referred indifferently to either of them . answ. the text doth conjoyn them , not for being of one nature in spending or using , but the law did intend only the mention of such things as the poor in extr●●●●y do nec●ssarily borrow for mainte●ance of life , which is either v●ctualls it self , or mony which doth easiliest and soonest p●ocure v●ctuall● : otherwise these two d●ffer as dr. fenton hath sh●wed in the example of a loaf and mony , the first is sp●nt , the latter is used : victu●lls then when they are spent are quite consumed and no further use can be made of them , it is oth●rwise wi●h mony which cannot prop●rly be said to be spent , the same 100 l. that hath been used by one , may be used after by a 100 men successively : and in the passing of it away some other commodities may be procured by it of greater or equall valew , which may be used for increase ; so that the use of mony is in a sort perpetuall . this difference well considered , there might be a greater reason to prohibit the vsury and increase of victualls , then vsury onely of mony : but i do not rely upon the argument from the names of neshee or tarbith , and the rather because i think the true propriety of them ( as of many other words ) is quite lost as to us a third strain of dr. fenton is to have the word tarbith to expound and explain the term neshec : we find neshec used alone in exod. deut. and the psalmes : tarbith is never used alone , but is joined with neshec in levit. prov. and ezek : so then the first is used in all texts , the latter but in some . now the question is , whether a particular word which is alwaies used shall expound a generall which is used but sometimes ; or on the contrary as dr. fenton thinks , for he telleth us , p. 39. it is the manner of scripture after a law is given and a sin forbidden in a sensible term , by the addition of a more generall to express gods meaning more fully , lest men should seek liberty in restraining the former termes more narrowly ; thus he , but what sense is there in his words to express a sensible by a generall ? he should have said a particular by a general , or a sensible by an insensible , and then his error would have been more sensible ; for i trust it is the nature of things sensible to express things insensible , and of particulars to expound generalls , as may manifestly appear by the instance alleged by dr. fenton , and which makes somewhat strongly against himself . theft saith he is set down in the sensible term of stealing , the holy ghost ●dde●h dealing falsely or circumventing , teaching thereby over-reaching in bargaining by cunning to be theft . here i ask if stealing be a sensible term , whether dealing falsely or circumventing by cunning be a generall , surely dr. fenton must not say it , for deceit in contracts is but a particular kind of theft or stealing , and therefore not a more but a less generall term then stealing : so that quite contrary to dr. fenton his doctrine the generall sin of stealing is explained and expressed by the particular sin of deceit in dealing , therefore it is more reasonable that the particular term of biteing should expound the meaning of the generall word encrease , since nothing is more usuall then when a matter hath been particularly expressed , to mention it afterwards in more generall term . besides this shift of expressing the sensible by the more generall term , is to imagine the wisdom of god subject to humane infirmitie , as if god had not been able to perfect his law till the cavills of men , and their seeking liberty to restrain the termes taught him how to mend it . no doubt if the law of god had intended the prohibition of all increase , it could have done it in plain and short termes ( as it doth in murther , theft , & adultery ) by saying thou shalt take no increase by lending or letting mony , but instead of increase the law saith biling or oppressing of the poor ; if murther and vsury were prohibited & permitted alike , why doth not the commandement say thou shalt not murther thy poor brother but a stranger thou maiest murth●r ? surely god doth not use these qualifications for nought . it is demanded by dr. fenton upon the law thou shalt not trouble any widow or fatherless child , whether it follow that i may trouble a married woman or a child that hath a father ? ans. i may not . but yet the reason is not for that i am prohibited by this speciall law for widowes and orphans , but for that by a generall commandement of not stealing i am forbidden to oppress or trouble any man : the like may be said of the words of solomon , thou shalt not rob the poor , yet i may not rob the rich : though these words forbid me not , but because of the former general commandement . but the like cannot he said of vsury , there being no former generall law that forbids taking increase of the rich . but dr. fenton saith that vsury ▪ bites the rich as well as the poor , and doth promise to prove it , but it seemes he forgot it , i am in doubt he is never able to doe it . indeed he would perswade us that to lend to the rich is to enable him to oppress the common-wealth and so consequently the poor : but he doth not shew how the common-wealth can be wronged by vsury , and yet no particular person be first oppressed ; sure i am the text speaks not of oppressing the common-wealth , but expresly names particularly thy poor brother to whom thou lendest that he be not oppressed . so that the law points at an apparent and sensible person whom vsury bites . but d. fenton comes and tells us p. 36. alas good simple widowes ! can they tell when , or whom , or how many their vsury doth bite ? nay can the wisest vsurer of them all tell ? thus dr. fenton because he sees that in some cases he cannot shew how any particular person is oppressed by vsury , therefore he flies for sanctuary to the common-wealth , to hide himself in the croud , whilest he must confess he cannot tell who is oppressed , but yet the common-wealth or some body in it ( god knowes who ) is oppressed . but let us see how he knowes in general that the common-wealth is oppressed by vsury , forsooth he saith , it maks things dearer & enhaunces the prices of the mercat . p. 36. ans. the dearness of things is caused either by the scarcity of the things themselves , or by the plenty of mony . as for the scarcity of commodities it cannot be caused by vsury , for it neither eats up corn nor cattle , nor weares out apparell , nor destroyes the native commoditie of any country . but contrarily merchants and others ( who by vsury are enabled to trade ) do export such things as are cheaper and plentifuller here than in other countries , that so they may gain there : and doe bring back such things as are dearest and of most necessity at home , that so also they may gain here . so that vsury doth not only not cause a scarcity ; but it is the meanes of plenty in a kingdome , for as it consumes not that we have , so it procures us that we want . as for dearness by reason of plenty of mony , it is no misery but the happiness of any realm to know such a dearth : those places are not the richest where things are cheapest , for then scotland would excell england , but it is the want of mony which makes things cheap in such countries : nor let any man thinke that if vsury were not , things would be one whit cheaper , for by dr. fentons confession , p. 38. if vsury were not , men would tenter their witts either in trading themselves or imploying others , so that the same gain would be raised an other way ; for in the point of vsury the question is not whether gaines may be made of mony , but who shall have the gaines . as for raising the mercat it is not caused by vsury , the governours and rulers of the rates and prices of all things are the owners of mony and the masters of stocks , for the lenders rule the borrowers , and the richer govern the meaner , the monyed men proportion the valuation of goods , & by practice & custome agree in a common gain to bee raised by the contracts of bargaining , selling , letting and the like . for instance , the masters of mony of this kingdome by their trading raise so much gaines as ordinarily amounts to 20. or 30. in the 100 at the yeares end ; which being considered by the meaner sort of people , they reckon with themselves , that if they can borrow at 10 in the hundred that then by such trading their gaines may both pay the use and leave them 20. or 10 l. gainers : so that the borrowers do trade by buying & selling in the mercat at the same prices that the owners of mony do , & it is the rates of the mercat that rules their using , and not their vsury the mercat : the difference is onely that the owners prove the greater gainers and grow richer than the borrowers who keep but part of their gettings , because that their stocks are not their own : and questionless the common estimation of men would not valew at 8. or 10 in the 100 if it did not ordinarily produce a competent increase both for borrower and lender . if any man object that the prime gain which comes by buying and selling , and leads the rate of vsury , is too great , i know no other answer but this , if common custome may not determine reasonable gaines , i know not how it will be resolved , since there is no rule in scripture for it : but that men may grow rich by gain i find both practised and warranted by scripture , neither are men restrained from gaining more by trade than is simply necessary for life and being . if dr. fenton and those that condemn all vsury had been so observant of the letter or literall sense of the law as they do pretend , they would never have troubled themselves so much about contracts which are not named in the law : but would rather have concluded that the very taking of vsury or increase ( though it be not contracted for ) is utterly unlawfull by the law in levit. 25.36 . where it is said , take thou no vsury of him . how then can these men justifie the taking of their foenus liber●le , which they commend , or the foenus nauticum , which they allow , or the contractus societatis or partnership , which they so much extoll , since all these are expresly forbidden by the law , if to take any increase be unlawfull ? to the iews themselves the letter of the law did seem to condemn the taking of a gratu●ty , nay , some of them did think it vsury if a man did but salute or bid good morrow to him that had lent him mony , if he did not use to do so before he borrowed it : because in the originall it is said , thou shal● take no vsury of any word , deut. 23. our translation hath it , vsury of any thing : surely such salutations were not contracted for , nor were of any valuable price or mony worth . i do not find any text brought by dr. fen. out of the new testament against vsury ; for the truth is , there is none , although d. dow . & some others do cite two texts , first mat. 5.42 . give to him that asketh ; & from him that would borrow of thee tu●n not away . if we ask d. d●wnam whether every one be b●und to lend to every one that asketh , his answer is , respect is to be had of thine ability , and of his necessity , and also ( if it be not a case of urgent and present necessity ) of his honesty : if his necessity urge him to borrow , and thine estate enable thee to lend , thou art bound to lend unto him , especially if his honesty deserve to be respected : lect. on the 15. psalm . pag 224. why may not the same respects be observed in the interpretations of all texts against vsury ? secondly he cites luk. ● . 35 lend , looking for nothing thence . lastly both he and dr. fenton do apply all texts that do mention lending freely , or charitableness to the poore , or mercifulness to our neighbour , as heapes of so many places against vsury , although the name be not so much as to be found in the whole new testament as condemned . for my part i do gladly hear all exhortations to charity , and think them more than needfull ; and if any man be so great an vsurer as that he make himself thereby unable to be mercifull to the poor , such a man may be justly condemned , and i shall never defend him : but to conclude , because a man must give to the poor , therefore he may not let to the rich , is no good consequence . the text ●hat bids me lend freely , doth not thereby forbid not to let at all , but that upon severall occasions and according to divers circumstances i may do either ; if the commanding to observe one sort of contract were the prohibiting of all other kinds , it would follow that i might neither give mony to the poor , nor sell victualls to the rich , because i am commanded to lend both . but let us admit that both in the old and new testament the lawes against vsury had been morall and delivered in as generall termes as can be devised : be there not many lawes and texts which must of necessity be expounded otherwise than the bare letter sounds , and according to such a sense as may stand with naturall reason , so that it contradict not any other plain or necessary doctrine , nor overthrow the ●●●l●gie of faith ? there is a law of our saviour christ that saith , swear not at all , and again he saith , to him that asketh , give ; neither of these lawes must bee literally understood , but interpreted according to the rule of natural re●son , & discretion . christ forbiddeth his disciples to carry gold , or silver , or any manner of coin in their purses : i do not think that dr. fenton and others have followed the letter of this law , but i trust they will grant an interpretation over and besides the bare letter . there be divers such texts , as , if thy eye offend thee , pull it out ; pray continually ; if any sue thee for thy coat , let him have thy cloak also : all which if they were not otherwise understood than the bare words do bear , would bring great confusion with them , and such inconvenience as no reason nor law could or might allow in any case . the light of nature must help to guide us in the interpretation of many texts . it is dr. fen. own confession , p. 34. that vsury is a question of that nature , as is not only determinable by the law of god in scripture : but also by the law of nature , those maximes and principles of common equity , which are written in the hearts of men by the finger of god , which point had need be well considered , because as mr. hooker saith , a number there are who think they cannot admire as they ought the power and authority of the word of god , if in things divine they should attribute any force to mans reason , for which cause they never use reason so willingly as to disgrace reason . pag. 97. nor let any man think ( saith he ) that following the judgment of naturall discretion we can have no assurance to please god ; for to the author and god of nature how shall any operation pr●ceeding in naturall sort , be in that respect ●nacceptable ? the nature which himself hath given to wo●k by , he cannot but be delighted with , when wee ex●rcise the same any way without commandement of his to the contrary . pag. 60. now if any place in the bible may receive an interpretation from the rules and principles of naturall reason , why might not the texts of vsury ? since it is conversant altogether about covenants and contracts which are grounded only upon the laws of nature and nation● : and many cases there be which are confessed by all to be no apparent breaches of charity , nor any injustice found in them ; insomuch that dr. downam is brought thereby to such a straight as he is forced to maintain that there be other respects which make usury unlawfull besides the hurt of our neighbour , p. 44. & 125. but if charity be the fulfilling of the whole law , i will give them leave to talke their fill , yet i cannot beleeve how vsury can be a sin if it hurt not my neighbour . their pretences of the oppression of the common-wealth by taking vsury of the rich is but a meer sanctuary of ignorance , and a fiction which can never be proved , since it is practised in the richest common-wealths . whether the law of vsury be iudiciall . to prove the lawes against vsury to be morall and not iudiciall dr. downam produceth a main argument which is not in dr. f. his words are , the law which commandeth free lending is not iudiciall , but morall ; for the same law which commandeth the affirmative forbiddeth the negative . ans. 1. dr. downam mistakes in thinking free lending and lending for gain to be termes of affirmation and negation : lending and not lending which are contradictorily opposed are only affirmative & negative termes ; lending freely or for gain are only severall sorts of lending , and differing in qualities , and though their qualities differ yet they are both positive and affirmative ; for it is an axiome c●ntrario●um utrumque membrum 〈…〉 vu● , in contradictions and privations , one term is alwaies negative , but it is not so in contraries . secondly let me retort dr. d●wnams argument in a stronger case . the law which 〈◊〉 resting on the sabbath is not iudiciall but morall , therefore the law which forbiddeth kindling a fire on the sabbath day is morall , for the law which commandeth the affirmative , forbiddeth the negative : what will dr. d●w . answer to this his own argument ? here is affirmation and negation , resting and not resting in the kindling of a fire , not contraries onely but contradictories , yet i presume dr. downam will not conclude that kindling a fire on the sabbath day is a breach of the morall law . dr. fenton is of opinion that if god doth forbid biting and oppr●ssing vsury onely by his law , that th●n the law must needs be morall , and not iudiciall , except we will give liberty to christians to oppress and bite their brethren . pag. 44. the answer is , the equity of the law is stil in force , the rigor of it is abrogated ; or thus , the poor should not be oppressed is morall , that they should not be oppressed by vsury is iudicial . to make the meaning of this distinction clear , we must know that all iudicial lawes were made for the hedging in or enclosing of the morall law , and whereas the morall law was delivered either in generall affirmative commandements , or negative prohibitions , the iudiciall comes after and gives some particular politique directions in the observation of them ; for example , the morall law saith in generall ●hou shalt sanctifie the sabbath , then comes the iudiciall and saith , ye shall kindle no fire through●ut your habitations upon the sabbath day , exod : 35.3 . so the morall law tells us thou shalt not steal , the judiciall adds , if a man steal an oxe , or a sheep , he should pay five or four sold for it , and in most cases but double , exod : 22.1.4 . so then there is a generall equity in all judicialls which is morall and eternall . there is a law levit. 25.23 . the land shall not be sold for ever : whereby selling of inheritance is forbidden , and this law did bind 〈◊〉 1 kings 21.3 . that he would not ●ell his inheritance to king ahab . the equity of this law which binds all men even infidels , to preserve or procure an inheritance or estate for their posterity remaines stil in force ▪ yet absolutely , not to sell any land is esteemed no otherwise than a judiciall law sitted for the common-wealth of the jews : so the perpetuall equity of sanctifying the sabbath , and of not stealing abides ▪ although the kindling of a fire on that day is now arbitrary ; and the compensation of stealing is left to the positive lawes of each nation . the same law that forbids us to steal , bids us to relieve the poor , and so doth the equity of the law of vsury . it is sufficient that the generall equity of this law be observed , and the poor relieved , but that in particular they must be relieved by the not taking vsury of them is not necessary . it was a sin in any jew to take vsury of his poor , although he did relieve him otherwayes , because god did restrain him to that particular manner of relieving the poor . but with us it is otherwise ; if by any other meanes we do sufficiently relieve the poor , then even the taking of v●ury of them is no sin nor oppression . concerning the judicials of moses we must also observe , that they were not so particular , but that many things were lest to the ordinance of the magistrate or high priest , and humane ordinances ( as mr. hooker doth observe ) are many times presupp●sed as grounds in the statutes of god , deut. 24.10 . there is a judiciall law which ordereth onely the manner how a pledge must be taken ; this necessarily doth presuppose some former humane law that did order that pledges might be taken . even that ill law or custome of divorce , deut. 24.1 . is regulated by a judiciall law , that it might therby be made less hurtfull . the reason why i note these things is , because the law of god concerning vsury did presuppose and was grounded on a former law or custome of the jews which was then i●●ase and practice ; and the special● caution for the poor might leave the rich to the customes and lawes of the magistrats wch did always regulate all sorts of contracts . and wheras the law of moses did allow vsury only to strangers ; it doth not follow but that others that were neither poor nor strangers were left to the ordinary laws of the country . no magistrate could give a dispensation for vsury towards the poor , nor a prohibition for it towards strangers : so much as god ordered no human laws might alter ; as for other cases not specified , they were left to the ordinary policy of the state . for we must not think that god provided all the civill lawes of israel : his especiall care was to ordain lawes for the reformation of such sins as had been learnt by his people of the egyptians , or for the prevention of such as might be taught them by the cananites . i know that dr. fenton doth inferre that the law which prohibits vsury is moral● , pag. 45. because the allowance of it to strangers is onely a judiciall , for unless it had been a sin , what needs a toleration : since lawfull things have no need of a permission ? ans. 1. if the allowing of vsury to strangers be no law at all but onely an exception or proviso annexed to a former law , then it can be no judiciall ; all lawes do command or forbid something , but this if it be an exception doth neither , because it leaves the thing indifferent as it is the nature of all such provisoes in statutes . but if they will have it to be a law , then it must bind affirmatively , and not only that one may , but that one must take vsury of a stranger , for in the originall it is thou shalt lend upon vsury or shalt cause to bite ; and the hebrews understand this to be a commandement and not a permission only . secondly whereas they compare the allowance of vsury to the permission of divorce , they erre notoriously : for the difference between allowing and permitting is most manifest , as dr. downam confesseth pag : 298. we allow those things only which we suppose to be good , or at least indifferent : but we permit only such things as are esteemed evill . god hath said by moses thou mayst or thou shalt take vsury of a stranger , he never saith thou mayst divorce thy wife if she displease thee , or thou shalt put her away . but the law is , if she do displease thee , and find no favour in thine eyes , and if thou shalt put her away , and ●f she do marry an other , and if he also put her away , then ( saith the law ) her first husband may not take her again . deut. 24.1 , 2 , 3 , 4. so that the end of the whole law of divorce is onely to keep the woman from returning to her first husband after a second mariage ; all that goeth before is but by way of supposition : but if any man will contend that the writing of a bill of divorce is enjoyned in the law , it must follow that it is not a permission but a command , contrary to our saviours doctrine who calls it a permission , mat : 19.8 . and if it be a cōmand , we must needs understand it as an order only how and after what manner the divorce should be , to wit by bill in writing : but not as an order that did command men simply to be divorced . it is very little less than blasphemy to say that moses law should allow any thing that was evill . it is the power of the lawgiver to make both the rule & the exception to it . it is an over-bould speech of dr. fenton to say , that notwithstanding moses law had given liberty to the jews to take vsury of strangers , yet it was a sin to do it , and that they could not be absolved in the court of conscience , although they might be absolved in the externall court , pag. 45. whereas dr. fenton doth pretend that a reason that moved god to permit this sin of vsury to strangers , was to prevent the greater oppression of his own people , and that the hardness of the iewish hearts was such that if they might not have taken vsury of strangers they would have made a prey of their own brethren . ib. ans : how much doth this derogate from the lawes of god ? as if they were not able to bridle one sin but by the toleration of some other ; and if the hardness of mens hearts must be born with , since mens hearts are as much hardened in other sins as in vsury , why are not some other sins tolerated as well as vsury ? surely the idolatry of the jews was as great as their vsury , & their hearts went a whoring after strange gods , yet dr f. cannot shew that any idolatry was permitted them in any kind . i find some criticism used by dr. downam , upon the hebrew names in scripture which signifie a stranger , pag : 208. but i cannot find that dr fenton doth make any use : the three sorts of ger , toshab , and nocre ( which he translates to be advena , inquilinus , and hostis ) are insisted upon by him . he would have nocre to signifie an alien by birth , religion , affection , and dwelling . this distinction he labours not to prove , neither do i think it sound , because i am informed by those that are skilfull in the tongues that the hebrew root doth signifie to be ignorant or not to know , so that whosoever was unknown , was nocre , a stranger , though he were not of another nation , if he were but onely of an unknown family ; the word is used by salomon pro. 5.20 . and 6.24 . where he calls a whore a strange woman , no man must think that he meanes such whores onely as are of an other nation or religion , but all such as were not to be known to them as wives ; so god forbids the jews deut. 17.15 . that they should not set a 〈◊〉 to be king over them : sur●ly he meant such strangers as dwelt amongst them , there was little danger that they would choose an enemy that dwelt in another country . i find in levit. 22.10 . it is said , there shall no stranger eat of the holy thing , that is , whosoever is not of the priests family ; so that the word stranger may sometimes signifie an israelite of another family or tribe . dr. downam affirms that a jew was permitted to take vsury of such strangers onely as were enemies and aliens both in affection and religion , birth and habitation : so that if a stranger did but dwell or converse amongst the jewes , they might not take vsury of him . but dr. downam should remember that a broth●r and a stranger in the leviticall law are membra dividentia , he that is not a brother is a stranger , and è contra , &c. now a brother levit : 25.42 . is onely an israelite circumcised brought out of egypt , if therefore the law had prohibited only the taking of vsury of an israelite , and allowed onely the taking of it of an enemy stranger , then the law had been very imperfect and defective , because there had been no direction in the law for such strangers as had been sojourners or proselytes , who are neither brethren nor enemies ; if any man think that a proselyte or sojourner might be accompted a brother let him but read levit : 25. verse 39 , 40 , 42 , 44 , 45 , and 46. i know d.f. p. 46. would have us think that a jew might take vsury of a stranger , because he might also kill him : but i must deny that any privat man might kill a stranger but in a publick warre ; neither can the like text be shewed for the allowing of the murther of a stranger by a privat man . many places there be in which the jews were enjoyned to be charitable to strangers , thou shalt not vex a stranger , exod. 22.21 . love ye the stranger , for ye were strangers in the land of egypt . deut. 10.19 . thou shalt not oppress a stranger , for ye know the heart of a stranger , because ye were strangers in the land of egypt , exod : ●3 . ● . there was in many cases the self same charity to be shewed to the stranger as to the poor ; the corners of the harvest-field , the gleaning● of it , and the single grape● , thou shalt leave for the poor and the stranger , levit. 19.9 . also the third yeares t●th , the forg●●●●n sheafs , the feast● of pentec●●● , and of tabernacles , were apointed for the relief and benefit of the stranger , the 〈◊〉 ▪ & the ●idow . there are many more lawes to be found in the books of moses which are made for the benefit of the poor ; the equity of them certainly continues unto this day ; but no man but a jew is so mad as to say the rigorous observation of them is to be required of us ; why then must the law against vsury more than all the rest be necessary ? it may as well be affirmed that all the iudiciall lawes are morall ; let them shew us by what rules they do distinguish these lawes : i doe apprehend that the iudicialls were conversant about the morality of outward actions , as about the distinctions of rights , the distributions of inheritance● , the punishments of crimes , as of blasphemy , perjury , murther , adultery , manslaughter , fornication or the like , about the rites of mariage , of divorces , of bondage , of vsury , of witnesses , and of many other actions , the equity of all which is reducible to some one commandement or other of the morall law . if all the leviticall lawes be read over , it cannot be found that ever any judiciall was delivered with such restrictions , qualifications , and diminishing termes , as the law of vsury : thy brother , thy poor brother , thy poor brother that is with thee ; the generall name of neighbour is not so much as used about it : it is no where said thou shalt take no vsury of thy neighbour . besides this law hath an allowance which no other judiciall hath . and lastly , this law of vsury taken in the sense of our adversaries ( for all increase from the rich also ) can be no breach of charity in some cases , and then there will be no equity in it , which is found even in all iudicialls . indeed i find dr. downam brought to such straights as to maintain that there be other respects which make vsury unlawfull besides the hurt of the neighbour , pag. 295. but if it be forbidden by the morall law , and that law be a branch of the second table ( as dr. fenton affirmes ) how it can be a sin without breach of charity to the neighbour , passeth my understanding , since charity is the fulfilling of the law . whereas dr. downam doth compare vsury to an officious lye , which is a sin , though it hurt not but help the neighbour , pag. 277. it is true an officious lye is a sin : but a sin against the first commandement of the first table as it is repugnant to truth which is an essential attribute of god : every one that lyeth doth therby deny and forsake the true god . let dr. downam tell us , which commandement of the first table is by vsury violated . it is not sufficient to say , that all vsury is a breach of our allegiance to god , this is but begging of the question , unless this disobedience can bee referr'd to some particular precept of the decalogue , as the officious lye is to the first ; as for general disobedience , it is a sin that goeth through all the commandements , and is to bee referred to each particular precept according to the several objects of it . it is further insisted on , that the prohibition of vsury is coupled in ezechiel 18 , with sinnes against the moral law , from thence an inference is made , that it self must be moral . answ. 1. if we look upon other scriptures we shall find judicials and morals mingled together in the giving of the law : we may see in levit. 19.9 , the prohibition of reaping the corners of the field , and gleaning the vineyards , which were judicials , set immediately before the forbidding of stealing , lying , and swearing , which are parcels of the moral law . in the 13 verse of the same chapter it is said , thou shalt not defraud thy neighbour , nor rob him : the w●ges of him that is hired shall not abide with thee all night untill the morning . the former of these is moral , the latter is judicial . and also in the 16 verse , the prohibition of enchantment , or witchcraft , is set between the forbidding of eating bloud , and rounding the corners of the head , and marring the corners of the beard . secondly , whereas dr. downam saith pag. 219. the holy ghost deciphers a wicked man , that should dye the death if he did any of these things . wee find first that the words in the original are , if he do like to any one of these things ; or as our new translation hath it in the margent , or that doth to his brother besides any of these . thirdly , whereas dr. downam conjoyns these sins by the disjunctive or , our new translators use the copulative and. lastly , to confound dr. downam's opinion , the text in the 13 verse saith , he hath done all these abominations he shall surely dye . and good reason ; for some of the crimes were capital by the law of moses , as idolatry and adultery , but vsury , or the taking and keeping of a pledge hath no kind of punishment appointed by moses , neither hath any man denied , but that the law of restoring the pledge was judicial , and not moral . but let it bee granted to dr. downam ( that which he can never prove ) that death is threatned by ezekiel to usury ; may it not stil be a judicial law for all that ? was not the law in exod. 21.1 . a judicial , whereby it is ordered that an hebrew bond-servant should at seven yeares end be free and at liberty ? yet god doth threaten the people for breaking this law , by reassuming their servants with a liberty to the sword , to the pestilence , and to the famin● , ierem. 34.17 . also in numb. 15.35 . the man that gathered sticks on the sabbath day was stoned by gods appointment , and yet the law was but judicial , and not moral . before i conclude this question about the nature of the law against vsury , it is not impertinent to remove a scruple that is objected . it may be asked of me that maintain there is no law in scripture now in force against vsury , what text can be shewed that it is lawful ? answ. there needeth none ; for if the law of god doe not now forbid it , it is sufficient that the law of nature , reason , and custom doth make it lawful . about things easie and manifest ( saith mr. hooker ) by common sense , there needeth no higher consultation — the meanes of some things is such , that to search the scripture of god for the ordering of them , w●re to derogate from the reverend authority , and dignity of the scripture . if i should ask dr. fenton what text he hath to prove that leting of land is lawful , it would ask him sometime to find it ; or how he can warrant the selling of land which is expresly forbidden in the law , levit. 25.23 . it may be i can allege as good a text for vsury . i think the 6 of luke which is alleged against it may with better reason be produced for it , and if we will stand to the literal and common sense of the word in the originall , we may conclude that it is not only allowed , but commanded there ; what exceptions can be taken , if a man should translate {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} , lend upon usury ; is not that the proper signification of the word in all authors ? hath not the latin borrowed the words ▪ danista an vsurer , and danisma vsury , from the greek ? although our translation saith only lend , this general word may also comprehend lending upon use . it accords with the original , and crosseth not the translation . but it may be lending upon usury may be here in this text allowed by our adversaries , if we will observe , as it followeth in the text , to look for nothing again . these words of looking , or hoping for nothing again , although they be answerable to the vulgar translation , yet in the original they have another more proper signification , as is shewed by beza , who is no friend to vsury ; you shall have his words in his annotations upon luke 6.35 . i confess ( saith he ) that i never read in any other place the word {non-roman} {non-roman} {non-roman} {non-roman} {non-roman} in this signification [ to hope for ] when as properly it signifieth to despair . and surely it may seem that our lord in this place did consider what doth many times hinder men from lending their money to their poor brethren ( to wit the fear lest they lose what they lend to the poor ) and therefore he would remove that fear from us , and bring us to this pass , that as often as we help our neighbour for gods sake , we should never think that it may be to our loss , since god makes himself a pledge and surety that we shall receive with much usury whatsoever wee lend : if we follow this interpretation , then instead of [ looking for ] we must say [ despairing ] and so the ●●riack interpreter understood this place — they are deceived which wrest this place for the prohibition of vsury ; as if christ had forbidden us to covenant or exact any thing above the principall . thus far beza ; wherein we have his opinion and reason , and by the help of his direction the text may bee most fitly translated , lend upon vsury not despairing ; for to lend looking for nothing again , is , as the bishop of winchester hath observed , not to lend but to give . of the properties of letting . dr. fenton and dr. downam cannot endure to hear that vsury should be called letting of money . many are the properties that are ( as they think ) inseparable from letting , and cannot be found in the putting out of money . hiring or letting ( say they ) is of such things as are not spent in the use , but have a fruitfull use in themselves naturally ; which use may be valued a part and be let , the property remaining in the letter , and the thing if it miscarry without the fault of the hirer belongeth to the letter only . if we ask from whence they collect these distinctions and properties of letting , or whether they have any rule for them in scripture ; they answer , though there bee no text for them , yet the law of nature and reason which ordereth and regulateth all humane contracts , doth teach them . let it be so : and let us have leave a little to examine by the same law of reason and common sense these properties of letting , and see whether any or all of them may be applyed to money . i confess things hired are not to be spent in their use . neither is money properly said to bee spent in the use , it is not to speak like a grammarian , to say any thing is spent in the use , for spending and using are in propriety of speech distinct actions , howsoever by reason of some similitude between them they be used promiscuously by the vulgar phrase . a thing used doth remain the same after the use to be used again ; but a thing spent perisheth or is consumed in the spending , so that no further use can be made of it . money is not thus spent , at the most it is but said to be spent to him that hath made no profitable use of it , in it self it remains unspent and usefull to others . thus much dr. fenton saw very wel , & therfore he doth not urge this property as dr. downame doth , but seems to yeeld , and say pag. 65. that also of spending money in the first use , as if the use and property were inseparable , so much stood upon by school divines ( he might also have said canonists ) is much subject to cavill , for there is sensible diference between spending a loaf of bread , and disbursing mony for gain — a loaf once eaten hath no second use to him that eat it , or to any other : mony laid out remaineth still the same to be used by another ; and the same in the equivalent to him that laid it out : and the same individuall peeces which once delivered shall never happily return again to the same person ; there may be some difference in a philosophers brain , but not in a merchants purse , it is all one whether it be the same shilling or another as good . things let ( say they ) must have a fruitfull use naturally in themselves . if this property were true i would confess mony might not be let. but common sense doth confute this assertion . what fruitfull use hath a house naturally ? doth one house beget or bring forth another ? is it not an artificiall thing as tools , instruments , and furniture ? all which are lawfully let although they have no more fruitfull use by nature than mony hath . all things that are usefull either by nature or art , that have either fructum in themselves , or questum by industry , are the object of letting : no man will deny the artificiall use of mony , yet i find dr. fenton to contradict himself in this point of the use of mony , his words are , pag. 20. the monyes of a tradesman be his tooles by which he getteth his living : if therefore they be retained from him , to his sensibl● detriment , satisfaction is due in justice and equitie without touch of vsury . in an other place ( pag. 94. ) forgetting this he determines that nothing whatsoever it be , naturall or artificiall , but it serveth either to feed , or to cloath , or to work withall , or to play withall : yet for mony there is no use to be made of it . mony having thus an artificiall use distinct from the spending of it , this use of it is valuable a part , and to be guided by the same rule which serves for the true valuation of any other lettable thing : we see by dayly experience that the valuation of the use of mony is more certain than of other things . it remaines then , that mony hath an artificiall use which is valuable , and in that respect may be let as other artificiall things are . to proceed . another property ( say they pag. 16. ) of letting is , that the use only is passed over , the property resting in the lender . whereas lending passeth over the property with the use for the time it is lent. is this true ? then a man had need take heed of lending , if when he lends he loseth the property of the thing lent ? surely i should think that the use and possession only ( and not the property ) is passed away in lending and letting also . he that hath lent his mony during the time that it is lent and out of possession , hath power in law and a right to give or bequeath at his pleasure , which he could not dispose of , if he had no property in it . a property in the sum lent , or to the equivalent , which is all one as dr. fenton hath ingenuously confessed . it is a frivolous exception to say he hath not a property in that individual shilling which he lent , since art hath so ordered it that all shillings are the self same in use , and as one shilling . if all other naturall and artificiall things , which are confessed to be lettable , were of equall value and use ; if all horses and sheep were alike in all things without any reall difference in their goodness and use , it would be all one to him that had let his horse , to receive his own horse or another . we must understand ( saith dr. fenton ) a speciall kind of lending which for penury of wordes , and narrowness of our english wanteth a proper term . in latine it is called [ mutuum ] or mutuatio — which is saith he the free passing over both of use and property for a time , at the time ended to receive the like again ; thus he . if it be passed over but for a time , then at the time ended the same again must be restored ; why then doth he name only the like again ? if onely the like be restored then the thing it self is passed over for ever . dr. wilson the civilian in his booke of vsury puts the case how hiring of mony may bee lawfull ; if a man borrow a 100l onely to make shew of , either at some bank , or otherwise to perswade the world that he hath a 100l of his own , and if he never spend it but presently restoreth the self same 100. pound which he borrowed , in this case the lender may lawfully take and contract for hire or use of his mony because it is not spent in the use . this case is borrowed from the papists , and allowes a man to take vsury for helping to cosen the world , although himself be no way damnified by the want of his mony . but the grand impediment of letting mony is that the borrower ( say they pag. 17. ) stands to the hazard of it , which they think to be against the law of ezod. 22.14 . answ. concerning hazard , we find that in the law exo. 22.12 . about beasts delivered to a neighbour onely to keep , that if a beast be stoln he shal● make restitution to the owner thereof , which case shews the owner doth not stand to the hazard but the keeper only , who yet hath not so much as the use or property but only the possession of the beast , so iacob tells laban gen. 31 . 3● . that if any of his sheep were stoln by day or by night , that he made them good ; therefore their rule faileth which saith every thing perisheth to the right owner . pag : 17 it may be answered , that whatsoever the law was for things deposited , yet for things let the law is cleer that the borrower shall not make it good or stand to the hazard , because it came for the hire . exod. 22.14 . this text is either not understood , or wrested to a false sense , as may best appear if we cite the whole text which dr. fenton hath curtald to fit his own turn ; the words are , if a man borrow ought of his neighbour and it be hurt or dye , the owner thereof not being with it , he shall surely make it good , but if the owner thereof be with it , he shall not mak● it good , if it be a hired thing it came fer the h●re . answ : 1. it may be thought the text intends beasts only and not other goods or mony , because the four precedent verses to which the text hath reference are restrained to ox , asse or sheep , or any beast : and the same words of dying and hurting are used in this verse which are used in the tenth verse where beasts onely are meant , which words are not so proper to express all sorts of hazards of other goods : withall there is greater reason that the hazards of beasts should not light upon the borrower , because , they by the course of nature are daily subject to decay and perish , and many secret diseases lurk in them which the borrowers cannot discern ; whereas other goods , and especially mony , are not of so perishable a disposition , but their suddain destruction is most times by the act or folly of man , and not from the god of nature . but if it be granted that the text understands all goods , then indeed it comes home to the point of vsury ; but it makes for it and not against it : for the law is for things ●et , that if they be hurt the owner therof not being by , he ( the borrower ) shall surely make it good . now in usury the owners do not , and for the most part can not stand by and see how their mony miscarries . indeed when a thing is hired for some particular end wherewith the letter is made acquainted , then he may stand by and see how it perisheth , and of such a lending the text is best understood . it is plain that the letter ( though he had the property ) did not alwaies stand unto the hazard but onely when he stood by , that it might appear ( saith dr. fenton pag. 17. ) not to be the borrowers default . the rabbines exposition of this text may give some light to the understanding of it , and it is thus ; the words are , if it be hurt or dy : that is , hurt in the use , or dye in the work for which it was hired : if a man ( say they ) hire a tool for some particular , if it be hurt in doing the work it must not be made good : so if i hire a horse to plow with , and the horse whilest he is in ploughing dy , then i am free . but if i borrow goods or beasts , and they be lost or stoln , or hurt , or taken away by violence , or dy , i am bound to pay all , if such violence do not befall it in the time of the work . if i borrow a horse to plow with , and he dy either before or after the ploughing i must make him good . to apply this text to mony , the most that can be gathered is , that if mony be hurt in the using of it without the borrowe●s default it must be at the lenders hazard . but since mony is not ordinarily hired for any one particular use expressed , but in generall to be imployed at the borrowers discretion ; how can the lender of mony be comprehended within that law which did onely relieve the borrower in case the thing hired did perish in that speciall use for which it was borrowed ? the ground of the equity of this law is , if the thing hired be not ●ble in its own nature to do the thing for which it was hired without perishing , the hirer is not to be it the hazard of it ; mony all men know to be able of its own nature to do the thing for which it was hired ; if by any casuall or externall accident mony perisheth , the law provides no remedy in such cases . it is one of the singular benefits and the privilege of mony in traffique that it is not of a perishable nature . the ends why policy found out the use of mony were many : the chief are , that it might be durable , portable , and partible . but to grant them that he that stands to the hazard should have all the gaines : is there not hazard to be found in the letter as well as in the borrower of mony ? many that have contracted for vsury by bonds and other security have lost both principal and use , and have been thereby undone ; surely such people find hazard in it . it is a rule in the civil law , that omnis mutuatio plerumque damnesa , ●oque meretur compensationem . it is fit therefore in equity , that since the lender stands in hazard there should be a gain due to him also . but this gain they allow , so it may be conditional , if the borrower gain . and this conditionall gain can only be by partnership . as for letting of mony upon condition of the borrowers gain , it is a course as mischievous and impossible as the letting of land upon like condition ; without experience no man can sufficiently describe it . it would make all bargaines to be nothing but sute in law , no debts should be due but upon proof and witnesses examined ; nay there is no possibility of knowing mens gaines or loss●s without racking their consciences , and opening a gap to perjury for every unthrift in his own cause . or if loss and gain could be discovered , how shall it appear , whether it be by default of the party or by the act of god ? many times they both concur , and are so twisted that no eye of reason can distinguish them . in effect , hereby every man is tied to have an eye to watch the disbursing of every penny which he lends , which is a thing impossible , and therefore the law of reason and of all nations doth think it fitter to tolerate sometimes a mischief which may happen by an unfortunate bargain upon an absolute contract , than to allow of a perpetuall inconvenience which would follow a conditionall covenant and overthrow the contracts of all common-wealthes . in all letting there is a consideration had of the casualties , and because there may be a possibility of extraordinary gaines it must countervalue the extraordinary loss if any happen , both which being contingent , and seldom happening , they are set one against the other , and a middle indifferent rate between them , which doth ordinarily happen , belongs to the lender , who is not to partake in the extremes : because it is rarely to be shewed that any loss can befall a man in liveless goods meerly by the act of god , without the concurrence of some fault of man , either of negligence , ignorance , indiscretion , wilfulness , or the like . to conclude , the rule that guides the valuation in all contracts , is not what casually is or may be , but what ordinarily is like to happen . as for partnership ( which is a project much magnified by the adversaries of vsury ) let it be examined what it is . those are truly partners who in a ioint stock communicate their paines and travel : so that an equal industry and privity goes along with the imployment of the stock . there the trust being reciprocal , the covenants may be equal , and the laws do relieve men upon their covenants and mutual agreements in such partnership : but in this their pretended partnership , where there is but a trust of one side , no equality of pains , no privity in trade , no partnership in the matter of stock , nor in the form or consent of negotiation , but onely a partnership in the gains , this cannot truly be called a partnership , but it is only the office of master and servant under another name , or false title , and differs only in the manner of the wages , which in this their case of partnership is contingent , and in the other absolute . besides , in this their counterfeit partnership , a man may make no covenants that can be good in law , nor so much as take a bond for his principal , but hee must onely trust to the honesty of his friend , since no articles can be made that shall be legal except they bee vsurious : nor can be drawn so reasonable as an honest man will be bound by them , or so firm that a dishonest man cannot safely break them . it seems to me , that after all the stir about vsury , dr. fenton , and all his fellows doe allow of vsury under another name , interest ; they all agree a man may lawfully take so it be against his will ; that is , when a man detains his money from him against his will ; but if a man be so courteous as to consent that another shall keep his money , hee must then stand to the curtesie of the borower . now that which they doe call interest , they doe allow in two cases ; either where there is , first damnum contingens , a loss arising ; or secondly , where there is lucrum cessans , gain ceasing : so that if either a man receive damage , or that his gain be but hindered , he may take interest . now in all lending a mans gain is hindered , because he hath not his mony to employ when occasion serveth , or shall be offered : nor is it requisite that ceasing gain must be certainly proved ; for that is impossible , being a thing contingent , but a probable estimation of it may bee allowed ( by dr. downams confession pag. 166. ) & in all probability gain ceaseth , or is hindered , wheresoever there is lending . therefore by this their own scholastical distinction there is interest due for all lending . only successive or interusury which is before delay of payment they would fain exclude . but if interest be ( as their own melancthon saith ) a debt which hee oweth by the law of nature , who hath been to another an effectuall cause of damage , or hath hindered his gain , because nature teacheth that no man must be enriched by the hindring of another , according to the rule of st. paul 2 cor. 8.13 . that one be not eased , that another may be burdened : then it will follow , that delay of payment doth naturally begin from the first minute of lending ; if any will abridge himself of the privilege of nature by the giving day for payment , yet if it be by a covenant conditional to pay so much interest at the day appointed , then such a contract is but the ratifying of a naturall debt , with a dilatory payment for the benefit of the borrower . thus after all their pretended impediments of letting money , they are forced to confess at last , that an interest may be justly due and taken ; which is nothing else but a hire , a recompense , or an increase of it . the sole doubt they make is about the contracting for interusury . neither is dr. fenton nor dr. downam , so stif against contracts when they come to the point ▪ as at first they made shew of . dr. fenton saith , pag. 64. it is great reason that the debtor should trust the creditors charity & not the creditor rely upon the fidelity of the debtor ; and bonds may in some cases be lawfully made , which cannot so lawfully be exacted . this he speaks of contracts without any condition of hazard expressed . also dr. downam doth adde , that if there be a covenant of the one side in eventum lucri , to partake of the gain , and on the other side but a purpose of bearing part of the loss — i would not altogether condemn such a contract , pag. 163. thus both these divines doe consent that a contract may bee made for interest , if there be but a purpose in the lender not to exact or oppress thereby . yet like men uncertain and doubtful what to conclude , they sometimes allow a man to take interest so he doe not contract for it , at other times to contract for it , so he do not take it , ( pag. 27. ) one while a bond may be lawfully made , so it be not exacted ; another while it is lawfull to take where it is not lawfull to covenant or contract . again , dr. fenton saith , pag. 129. that the poyson of vsury is in some contracts so closely and cunningly conveyed , as the very turn of the intention of the minde may alter the case to make it just or unjust ; the contract remaining one and the same . if one and the same contract may be just and unjust , then all contracts are not unjust by his own confession . in another place ( pag. 125. ) he tells us , we may puzzle him with some cases so cunnin●ly contrived wherein we can find no difference either in iustice or charity from other lawfull contracts : then quaere whether it be within the definition of vsury — if it appear just and lawfull , it shall not appear usurious , it may perhaps border or coast upon vsury . yet our conclusion shall still remain entire , that usury properly so called is simply unlawfull . a trim conclusion . but what are we the wiser for knowing that all vsury is unlawfull , unless he teach us what is properly called vsury ? this is the main doubt , what is vsury , and what is not ; whether all increase , or increase onely from the poor ; whether all contracts for gain by mony be vsury . if dr. fenton may be puzled , and not be able to tell us what contracts differ from justice and charity , and what not ; if one and the same contract may bee just and unjust ; if that usurious contracts , as they do approach unto equity so far forth do decline the nature of vsury , then are we still ignorant what properly is vsury , onely we may know that it is unlawfull if we knew what it were . this is the last and safest retreat that dr. fenton findeth . concerning humane testimonies of fathers , councils , divines , heathens , and laws . as for the testimonies of fathers and councils we do affirm that neither father nor councill did ever define vsury to consist in the contracting for gain , they were not so curious or subtle in those ages , as to define it at all . but most of those few passages that are in them may best be understood to mean only such vsury as was an oppression to the poor . as for aristole , plutarch , cato , seneca , pliny , and some others , i shall offer the confession of dr. fenton ( pag. 65. ) who is perswaded that the very conceit of these grounds ( of the philosophers arguments ) hath moved many to think more favourably of vsury it self than there is just cause — the force of the philosophers argument taken from the barrenness of money , and the unnatural brood of vsury , being mingled with metaphors , if it bee not rightly apprehended , is obscure and doubtfull . that also of spending money in the first use , as if use and property were inseparable — is much subject is cavil . by these passages wee may see what little confidence dr. fenton putteth in the arguments of the heathen philosophers against vsury . as for the bare authority of these men , the speculative determinations of so few philosophers , are no way to bee compared with the grave wisdom of whole states which by practice and by customes in all ages have approved thereof . i know the abuse of vsury hath given just cause both to christians and heathens to declame bitterly against it . merchandising ( as dr. fenton tells us ) also letting of land , and other tradings have their manifold abuses , and yet are things lawfull in themselves ; and whereas all other trades do oppress but within their own circle or limits , and in such particulars wherein they deal , vsury dealing with mony which is used in all trades , hath made the abuse thereof more generall , and therefore all men have the more frequent occasion to speak against it . the civill law which was gathered out of all the best antient lawes both heathen and christian , and which is most in use at this day , doth allow vsury . the lawes of venice , genoa , and the low-countries ( three simply the richest states in europe ) do allow thereof , and yet are free from poor , which perswades that vsury is not so hurtfull to a state . as for the statute lawes of this land they do vary , and one statute mislikes and repeales another , but they all allow vsury of orphans ; and the law last made since the death of dr. fenton in the 21. year of king iames doth allow eight in the hundred . the constant practice of the common law of this land , and also of the chancery in point of equity , doth not only allow interest where there is a contract for it , but also doth give it where there is none . to end this point , if all laws and states had thought all vsury to be unlawfull , and also mischievous to a common-wealth , and if that partnership be a meanes both lawfull and beneficiall , it were strange that no practice nor law of any nation would never establish this latter ; and for all the world to tollerate a sin when so easy a remedy had been at hand , had been an universall madness . argument against vsury . it is to some doubtfull , therefore unlawfull , because whatsoever is not of faith is sin . answ : this argument doth not make it simply unlawfull to all , but onely to such as doubt , and therefore it proves not the point . for dr. fenton his position is , that all vsury is of it self a sin , and so nothing indifferent . by this doctrine he first perplexeth the understanding of the weak , and so makes them doubt , and when he finds them doubtfull , he useth their doubting to prove it unlawful , because they doubt , whereas if it be simply a sin of it self it is as well a sin if a man doubt not as if he doubt . and the place of st paul rom : 14. by him alleged , speaks not of sins , but of things indifferent ( as eating ) which by doubting onely are made sins to the doubters , and to no body els . now if the cause why men doubt whether all usury be sin , be onely for that dr. fenton and some others teach so , then the sin of those that doubt may fall heavy upon the causers of it . and if dr. fenton allow usury to be doubtfull , it cannot but argue rashness peremptorily to determine there is no doubt of it , thereby to ensnare the consciences of the simple . besides the doubting spoken of by the apostle , though it were of things indifferent , yet formerly before the comming of christ they were things necessarily prescribed by the law , but , after , taken away by the gospel , so that to doubt of them was consequently to condemn the gospell , and deny the faith in christ . but the doubting of usury is no establishng of the ceremoniall law , or overthrowing of our belief and faith in the gospell . neither is all doubt●ing meant but such onely as overcometh faith , for there is no faith but it is mingled with some doubting . lastly it is not necessary that faith should be alwaies grounded upon the word of god , for if a man be perswaded of any thing by the light of reason , or by sense , he is justly said to beleeve it . to the confirmation of this doctrine i must produce some places of judicious hooker . the will of god ( saith he ) by which we are to judge our actions , no sound divine in the world ever denied to be in part made manifest , even by the light of nature , and not by scripture alone , pag : ●7 . and he adds in another place , that there may be a certain belief grounded upon other assurance than scripture — we are said to believe whatsoever we are certainly perswaded of , whether it be by reason or sense , pag : 60. and in a third he gives this reason ; it ●s not required , nor can be exacted at our hands , that wee should yield unto any thing other assent than such as doth answer the evidence which is to be had of that we assent unto : for which cause even in matters divine concerning some things we may lawfully doubt ; of some things we may very well retain a● opinion that they are probable , and not unlikely to be true . then are our consciences best resolved and in most agreable sort unto god and nature setled , when they are so far perswaded , as those grounds of perswasion which are to be had will bear , which thing i so much the rather set down , for that i see how a number of soules are for want of right information in this point oftentimes grievously vexed , when bare and unbridl●d conclusions are put into their minds : they finding not themselves to have thereof any great certainty imagin this proceedeth only from lack of faith , and that the spirit of god doth not work in them , as it doth in true beleevers : by this meanes their hearts are much troubled , they fall into anguish and perplexity ; whereas the truth is that how bold and confident soever we may bee in wordes when it commeth to the point of tryall , such as the evidence is , which the truth hath either in it self or through proof , such is the hearts assent thereto , neither can it bee stronger being grounded as it should bee : pag. 73 74. thus far mr. hooker . therefore it is no argument to conclude that because the scripture doth not allow vsury , therefore it may not be used : for if the scripture do not absolutely condemne it , it is sufficient if reason or sense do guide our belief for the practice of it . i leave those that doubt to consider what dr. fenton himself saith within a few lines in the same page . pag : 75. this vsury which we have in hand is no principle of faith , no mystery of salvation to be apprehended in the simplicity of belief : but a point of morality belonging to the second table , and so determinable by the rules of equity and charity . it is objected ( pag. 77 ) that it is scandalous , and therefore unlawfull . a●s . if scandall be taken and not given , it is not in it self unlawfull . still he flies from the question . of the unnaturalness of vsury a fourth reason of dr. fenton is , p. 91. that the encrease of mony is unnatural . therefore unlawfull . ans. this is no argument of divinity from scripture , but of philosophy from aristotle . secondly , if it were of force , it serves onely against vsury of money , but not of all other things . thirdly , it is confessed , that money considered as it is a metal , is not perhaps by nature apt to generation and increase ; and yet even that may bee doubted of : but money considered as it is money , which art not nature hath produced , may be allowed an artificial increase or gain , as well as houses , ships , and many other things not natural . policy hath ordained the value of metals to bee the common rule and measure for the worth of all things vendible , and by common estimation it is accompted in the place and stead of such things ; so that in opinion and use mony is both land , house , horse , corn , or any thing that is valued by it ; even man himself , who in worth exceeds all other creatures , is by gods own valuation prized at a certain sum of money , and fifty shekels of silver vvere accepted by god in the place and stead of a man who by vow belonged unto him . leviticus 27.3 . it being then so apparent , that money is by art taken , and used for all things valuable , both by man and god himself ( vvho had his peculiar coin , the shekel of the sanctuary , for all sacred uses , exodus 30.13 . ) it follows in all reason , that since the nature of most things that are valued and sold is to bring forth an increase , that money it self also which is esteemed for them should doe the like , or else art is frustrated of her intention , who found out the use of money onely for the ease and benefit of trade , which proves to be a discommodity if the benefit of increase be lost by the conversion into money . it is further objected by dr. fenton , that money may not bee l●t for hire , as a horse , a h●use , or 〈◊〉 , because these things are the w●rse for letting . ●nsw . what thinks h● , may a● man take hire for a house when he binds the lessee to leave it in as good repair as hee found it ? many times a horse by a moderate journey after long rest is the better , whether may the letter take money for his hire ? if this argument were sound , that no hire ought to be taken , but where the things are the worse for using , then i believe all the rent that hath been paid for land since n●●h● flood hath been unjustly taken : for it will hardly appear that any acre of land is worse now than in his dayes ; since many acres are bettered by tillage and manuring , which by lying waste are hurt ; and houses also decay most for want of inhabiting . the true rule of letting is not onely the lenders loss in the impairing of the thing lent , but the borrowers gain by the use of it . and we must consider , as well what the owner is the worse by the want of that use , as what the thing lent is impaired . if another use my land , though it be not the worse , yet he is the better by having the crop of it , and i am the worse by vvanting that benefit of it which hee made ; therefore i justly challenge rent for it . the like case is for money , the borrower hath the use of it , and though the money bee not the worse for using , yet the lender is the worse by missing the commodity which the other makes of it , and the borrower is bettered by the employment of it . also it is objected ( pag. 148. ) that money is voyd of all immediate use in it self to the possessor while hee doth enjoy it . ans. so it is with land , which immediately neither clothes nor feeds any man , but by the mediation of tillage and pasturage both are effected , and though no man immediately eats or wears money , yet by the meanes of it food and raiment are procured . another objection is , that money the more it doth increase the more it may , which is unnaturall , and contrary to other encrease . answ. it is so in other sorts of increase ; for one sheep brings forth a lamb , and that sheep and lamb in time bring forth a double increase , which multiplies to a third , and so forward : so one hundred pound brings forth ten pound ▪ and both together in time increase to produce eleven pound . the only difference is , that money is more durable than other fruitfull things , which by course of nature are more perishable . of the ungodliness of vsury . it is ungodly and impious , against the first table , because it dependeth not upon gods providence , but is assured by ●onds against the act of god . ans. 1. dr. fenton forgets that he said vsury belongs to the second table ; why is it here made a breach of the first ? secondly , the vsurers security is to arm himself against the ●●dinary fraudes , negligencies , or other follies of the borrower . if by the hand of god an extraordinary loss do happen , by the like means also an extraordinary gaine may be raised sometimes , both which belong to the borrower , except the mercy of the lender , to whom he is to trust , relieve him ▪ and surely the vsurer hath greater cause , and seems also to trust god more than any other man , and is least armed against him . he had need pray against foul-weather , tempest , wind , and wrack ; for although hee be no husbandman , merchant , tradesman , nor labourer , yet by the thriving of all these he must live , if all or any of these miscarry , it is not his bonds many times which help him . neither against the hand of god onely is he unarmed , but against the fraudes of men many times his security cannot defend him . how many have been defrauded of their principall debts by fraudulent deeds of gift , by concealing of goods , and divers other waies ? it is true some few in a city may sometimes attain to a noted wealth by usury ; but these are but as ciphers in comparison of hundreds , who living by the like employment of money do scarce attain to a moderate gain whereby to maintain themselves in their first condition ; and many tim●s as skilfull usurers as the best , what by the loss sometimes of interest , sometimes of principal , and other whiles of both , and many times by the lying still of their mony for want of reasonable security , have proved in the end perfect beggers by this trade . and what greater argument can there be of the hazard and danger of mony that is lent , than the common opinion of the world , which esteems a small revenew in land of fee simple , more safe and certain than almost a double encrease in mony with perpetual hazard ? and for this cause land is dearer than money . as for taking of bonds for payment , it is no more injurious to the providence of god than to have a bond or covenant of a tenant for the payment of his rent ; for although some yeares by the unseasonablness of the year , or by some other act of god , the land yeelds not the rent contracted for , yet the tenant is absolutely bound to pay it without any condition of gaining so much by the land : and the reason is grounded upon great equity , and is all one both for contracts of land and money to be abs●lute . neither god n●r nature have proportioned the valuation of lands commodities , or moneys ; no text can be brought to prove an acre must be sold at such a price , or a commodity at such a rate , the worth of things in proportion one to another , is a humane arbitrary custom , grounded upon the several necessities or opinions of each particular nation . thus the common estimation doth allow lands , goods , and money taken with all casualties , hazards and charges , to be worth one year with another about a certain value ; and it is reasonable that such a certain value should be contracted for : so that as the seller or letter is not to participate of the extraordinary gaines that may bee raised , so hee is not to sustain the losses if any doe happen . of the injustice of vsury . it is further urged , ( pag. 98. ) that it is unjust , because it takes hire for loan , and sels charity , which should be free , so that things are not lent but let , if they goe for hire . ans. 1. dr. fenton can shew no reason why money may not be let , as well as len● ; as well as a house or a horse which may be both : i ought in great necessity to lend freely to the poor , yet this work of charity doth not hinder me from letting the same thing where there is not the like necessity . if the use of money for a time be worth mony in buying and selling , as dr. ● . confesseth ( pag. 99. ) the rule may better hold in letting , which is no work of charity , though both in letting and selling charity is to guide us . it doth not follow that because i must lend a shilling for a day , therfore i may not lend a pound for a year . besides , even in letting for hire , there is often both charity and friendship shewed : as , if i let a thing for half the value the use of it is worth to one whom others dare not trust with their goods . if some things which are spent in the first use may be sold for increase , why may not other things that are used be let in the same sort since letting is but a temporary kind of selling , and selling in effect a perpetuall kind of letting . if such things as are bought this day for ten pound may be sold to morrow for eleven pound , may not the same ten pound which by buying and selling may encrease in one day to thus eleven pound , may it not by letting encrease in a whole year to as much ? nor can there be any reason shewed , since mony hath a gainfull use in it self ( and as solomon saith , answereth all things ) why i may not as well let a hundred pound in mony , as a hundred-pounds worth of cattell , houses or lands , which i buy with my mony : and because they often tell us that he that beares the hazard must have the gain , i must ask what they will say to a lease for life wherin both parties hazard , yet but one gaines . dr. andrews bishop of winchester hath an argument against vsury taken from the rule of our saviour , luke 6.31 . as ye would that men should do to you , do yee also to them likewise . nemo ( saith he ) sibi vellet vsuras infligi , cum fratre sic agat igitur . no man is willing to have vsury taken of him , therefore he must not take himself ; every man desires to borrow freely , therefore he must lend freely . ans. the rule of our saviour must necessarily be thus expounded , whatsoever yee will , that is , whatsoever you will according to right reason or commom iustice ; for if any man be so unreasonable or so frantick as to will that others should kill him , yet my lord of winchester will not say that therefore that man may kill another . so he that desires to borrow freely , breaks the rule of common equity and rectified reason , by coveting his neighbours goods ; for he that desireth to benefit himself by the use of another mans goods , doth therein uncharitably desire the hinderance of his neighbour . also it is objected , that the greatness of gain which is made by vsury is unlawfull . pag. 100 ans : 1. this is no proof against all increase of mony ; but onely against excessive gaines : whereas it should bee proved that vsury of a penny in the hundred is a sinne , as well as of ten pounds . secondly , by this rule all gain of merchandising is condemned , which is ordinarily far greater than that of tenne in the hundred . thirdly , the greatness of gain by lending must be estimated by the common opinion of the country : otherwise how can any mans conscience warrant him to purchase any inheritance ? men buy land to them and to their heires for ever , that is till doomesday ; which when it will come no man knowes , and yet as if every purchaser knew the hour , he bargaineth for land at fifteen or sixteen yeares purchace . but the last day may come within a year , or within fifteen , or perhaps not within fifteen hundred yeares : howsoever it bee uncertain , yet the publique valuation doth esteem it certain ; and no man buyes land at 15. yeares purchace , upon condition that doomes-day come not before , because perhaps then he may have a dear penny worth : nor upon condition that if the world last longer then fifteen yeares that thence forward the purchaser should pay a further sum . no , but custome thinks fit to make an absolute bargain , though by the meer act of god it may bee made a dear purchace . as the argument of the greatness of gain in vsury makes against trading or merchandising , so thereby also bargaining for leases for term of yeares will be made unjust ; and this may the better appear if we examine one of dr. fentons examples of vsury in this kind : if saith he ( pag 21. ) purposely to avoid the statute i will purchase an annuity of twenty pound per annum with an hundred pound for ten yeares , this is bargain and sale , yet the very same with vsury , differing onely in parchment , and manner of covenanting , subject to the same iniquity and in quality ; poisoned with purpose of avoiding the statute and penalty of vsury . ans. ● . if onely the purpose to avoid the statute makes his case to bee vsury , then before the statute it was no vsury , for there could bee no purpose to avoid a penalty that was not , and this is to make vsury a breach only of mans law and not of gods . let us ask dr. fenton whether a lease for yeares and annuity bought with mony bee vsury simply in it self ; he dares not say it , his answer is , pag : 129 we cannot condem it for vsury , and yet he seeth most apparently it is of the very self same nature with lending upon bonds , and differs onely in the security : upon bond a man ties himself , upon a lease a man ties his land , in both these there is the like increase by mony , and both pay alike at the end . secondly , this case i find put of a lease that brings in above tenne in the hundred , thereby to make it more odious : but give us leave to put it in other termes , and then ask his opinion , if with a hundred pound i purchase an anuity of tenne pounds per annum and twenty shillings over yearly for tenne yeares , is this vsury because it is an increase above the principall ? it is the very self-same bargain in nature with his , it differs only in the quantity of the increase . now both by his definition and argument , as well the increase of a penny is usury as of tenne pounds in the hundred , so then by his doctrine a man may not buy a lease worth one penny more than his principall . if it bee pretended that bargain and sale of leases be lawfull if it be reasonable , otherwise not ; then if the unreasonableness onely of the bargain make it a sinne of vsury , then the former doctrine which saith all increase is vsury , is thereby denied , and i confess that an unreasonable bargain is a sinne , but of theft in generall not of vsury . thirdly , the principall purpose in buying an annuity or lease for yeares is to gain by a hundred pound , which since it could not safely bee done by bonds , therefore by a second intention men labour to avoid the statute , so that to gain and in gaining to avoid the statute is the purpose of such contracts , and not chiefly to avoid the statute , which might best be avoided by not purchasing at all . fourthly , it is no sinne to avoid a statute by lawfull meanes ; if the contract of bargain and sale bee in it self lawfull , why should it be a vice and not a vertue thereby to avoid the penalty of the law , since lawes are purposely made to force men to avoid them by lawfull meanes . fiftly , whereas dr. fenton ( pag. 129. ) concludeth , that if simply without any pretence such annuity of rent bee bought or sold , wee cannot condemn it for vsury . it followes that the pretence or intention of the heart , and not the contract makes it vsury : and that ( as he himself confesseth pag. 128 ) if the intention be right , that which formally is vsurious , upon the matter may i● justice bee equivalent to a lawfull contract . if formall vsury may bee no vsury , wee must look for a new definition of vsury in the consciences of men , and not in dr. fentons treatise ; and if vsury bee committed in buying and selling , what contract will bee found in the world without vsury ? to instance in some other contracts , let us consider of the absolute buying and selling of land , or of purchasing an annuity for life ; because these two contracts are esteemed by most men to be the lawfullest of all others , yet in both these , the just and ordinary valuation both of fee simple land and of leases for lives is grounded and guided by vsury onely , and as the use of money goeth higher or lower , so the prices of these rise and fall , so that in very truth he that purchaseth land is the greatest vsurer in the world ▪ because he maketh the greatest and certainest gain by his bargain , for example ; admit land is bought and sold for sixteen yeares purchase , and let the inheritance of the land bee made away for so little a summe as the land will bring home in sixteen yeares ; what conscience is there to keep that for ever , which in so short a time payeth the purchaser his principal ? there can be no other reason yielded for this great disproportion but this , that both the purchaser and seller do equally value the use of the money , and do make the bargain accordingly . the purchase-mony considered with the use of it would last about a thousand yeares in paying yearely so much as the rent of the land is , therefore the purchaser expects to enjoy , and the seller intends to part with the land for ever , because the inheritance of the land after a thousand yeares is not valuable , for that ordinarily within four or five hundred yeares the possessions of the antientest families come to a period , or decay . in like manner , an annuity for life is bought for nine yeares purchase , not because a mans life is ordinarily taken to last but nine yeares , but because the mony with the use will last almost twice nine yeares in paying the annuity : so that if the purchaser of the annuity dye within eighteen yeares , the grantor may be a gainer , or at the least a saver , by the bargain ; but if he live above eighteen yeares the grantor must be at loss . this casuality of a lease for life , wherein the buyer hopes by his own life to be a gainer , and the seller hopes by the death of the buyer to bee a gainer , hath made some men ( if wee will believe thomas aquinas ) to think that a lease for life is the worst kind or double vsury , because there is an vsurious intention on both sides , as well in the grantor as in the grantee to gain . if many men who are fit for callings live idlely on usury , they sinne , but no otherwise than those that let their lands : they may and ought to serve god and their country in some calling , if they do not , it is no fault of vsury , but an abuse of it . neither let any man fear that vsury will bring idleness in the world for if all men be idle there can be no vsury . it is the usury-imployment of men by their trading that makes the use of money to be at so high a value , and many must bee idle if they borrow not a stock to set them on work . of the vncharitableness of vsury in the last chapter of dr. fenton his second book , i did expect some extraordinary argument against vsury , because it treats of the breach of charity by vsury , and the opposition between them : i did long to see it proved ; but now i am come to it , i find it the shortest chapter in his book , both in quantity , and proof , the little that he saith is in effect , that vsurers are commonly uncharitable . pag. 106. answ. i did expect to have i● proved that all vsury is in it sel● uncharitable , and he tells u● that all vsurers are so : it is the fault of the men , and not of the thing . thrift which of it self is a vertue , being abused is the hinderance of charity , and yet thrift is no breach of charity : a thrifty man and an vsurer may bee mercifull to the poor , because they are many times better able than others . if vsury of it self were a breach of charity : then not to lend to vsury were an act of charity ; which is but a meer privation and no act at all . the reason why vsurers bee commonly found merciless , is for that in many men covetousness makes them vsurers , and not vsury brings them to be covetous . many vsurers are found wel-disposed to charity , and give twice as much to charitable uses as those that have twice their estate in lands and are no vsurers . since then all vsurers are not uncharitable , and those that be , are found , and not made such by vsury , it is but small charity to say that vsury of it self is the breach of charity . finis . notes, typically marginal, from the original text notes for div a64066e-100 a rom. 1.32 . b levit. 25. ● . c numb. 35.11 . deut. 19.3 . d deut. 15.1 , 2. e ●x●d . 22.21.23.9 . f de usuris leg. 1. cod. theod. l. 2. g 〈◊〉 . ad no●el 2. c. 4. ●d verbum centesima . h gloss. in cod. de usuris leg. 26. ad verb . tertiam pattem , & ad leg. 28 in principio . i dist. 47. c. 2. verb . centesima . k epist. 2. in fine . l satyr . 3. lib. 3. m budaeus de asse . l. 1. n de usuris c●d . theo. l. leg. 2. o cyprian de lapsis ann●tat . pamel . 23. cap. 4. p conc. general . edit. rome . 1608. p. 23 q neque in ulla lege praeteritum tempus reprehenditur nisi ejus rei quae sua sponte scelerata ac ne●aria est , ut etiam si lex non esset magnopere vitanda foret . cicero lib. 3. in verrem . n. 76. p. 75. edit. rob. stephani . 1339. r con● . carthag . 1. cap. 13. arelaten . 1 c. 12. arel ▪ 11. c. 14. s de u●ur●s leg. 26. 〈◊〉 iust . t ibid. leg. 28. u de vita constantini . l. 1. c. 26. x de exactionibus leg. 3. lib. 11. cod. theod. y concil. general . p. 45. b. tom . 3. edit. rom. 1612 act. 4. sext. synod . z ibid. p. 58. eprope finem actionis 4 a magn. & lud●vic . pij capit . lib. 5. cap. 36. lib. 1. c. 5.38.130 . &c. b can. apost. cap. 44. at post gratian . cap. 43. c leo . epist. ● . cap. 3. p. 5. d hist. bologn . da ghirardacci lib. 3. e burch . lib. 2. cap. 129. ivo . par . 6. cap. 196. & par . 13. in principio gratian . di●t . 47. caus. 14. q. 2. f decretal . lib. 5. tit. 19. in sexto lib. 5. tit. 5. clement . lib. 5. tit. 5. &c. g hieron de ceval . de cognitione per viam violentiae par . 2. q. 96. * a mountain of piety , is a stock of money rai●ed by the charity of good people , who observing the poor ruined by the usury of iewes , did voluntarily contribute good store of treasure , to be preserved and lent unto them , whereby they upon security might have money at a low rate to relieve their wants , which because the mass is great , and the thing pious and charitable in it self , is called a mountain of piety . but in respect the officers and other charges incident unto it cannot be had without some emolument , therfore the borrower pays somewhat by the moneth for the lone of that he receives . cajet. opusc. de monte pietat . cap. 1. there is another sort , which is , when a prince or state hath need of a good quantity of money , and doth for his supply , either impose a lone upon particular men , or voluntarily receive a good summe from them , and for their security assignes of his revenue 5.6.7 . or 8. per cent . this dissers from use-money with us , in that the lender cannot at his will call it in , or make use of the money it self , otherwise than by transferring his right in the bank to another , onely the prince at his pleasure may , by paying all in , dissolve the bank . antonin . par . 2. tit. 1. cap. 11. in principio . and there wants not learned men which hold both these wayes of receving increase to bee usurious , and likewise that defend the contrary , that neither of them is , see matheo villani lib. 3. cap. 106. h in sexto de v●uris c. 8. ● . de quaestioni●us . i in clement . de usuris . cap. vnico . & giovan. villani . lib. 12. c. 57. k giovan. villani . ib. l ludovi . a paramo . de origine inquisit . lib. 2. c. n. 36. m tattato d● inquisitione . c. 23.30 , 31. n epist. constant. apud socr. lib. 1. c. 6 & apud the●d . lib. 1. hist. cap. 10. o beda l. lib. 4. c. 17. p c. 17. p. 299. concil. spe●●n . q cap. 37. leg. ed. p. 151. r cook instit. 3. c. 74. p. 163. s sim. dunelm . an. 1126. col. 254 , 19. at contuat florent . wigorn . ano 1125. p. 501. t apud richard . hagulstad . p. 327.66 . u de pig . noribus c. unico verbo usu●a , fol. 81. a. x 2 tim. 2.4 . y 1 tim. 3.8 . z cas. conscien . c. 20. n. 29. p. 418. a epist. 383. b enchirid c. 69. to . 3. c cham. de ca●●ne . to 1. lib. 12. c. 1. n. 3● . p. 424. d f 〈…〉 citatur a●ud ant●●●n par 2. 〈◊〉 sect. 〈◊〉 . g s. aug. retract . 2 cap. 13. a discourse whether it may be lawful to take use for money written by sir robert filmer ; and published by sir roger twisden, with his preface to it. filmer, robert, sir, d. 1653. 1678 approx. 176 kb of xml-encoded text transcribed from 84 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2006-06 (eebo-tcp phase 1). a41301 wing f911 estc r23742 07888432 ocm 07888432 40290 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. 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2006-04 pfs batch review (qc) and xml conversion a discourse whether it may be lawful to take use for money written by sir robert filmer , and published by sir roger twisden , with his preface to it . london , printed for will. crook at the green dragon without temple-bar . 1678. to the reader . as soon as i had understanding in the affairs of this world , i became sensible how grievous it was to lie under the heavy disease of paying interest , consideration , or use , ( term it how you will ) for money : and finding it generally cond●mned by those judgments and learning i did most esteem , i began to question with my self whether the sin were not of that rature that i my self in ●aying did concur in the s●me offece with the taker , according to that a of st. paul , in the vulgar latine , qui talia agunt digni sunt morte , non solùm qui faciunt sed etiam qui consentiunt facientibus . which doubt i found after propounded by aquinas 2 a 2 ae q. 78. a. 4. but neither so resolved by him , or his learned commentator cajetan , as that i received satisfaction in the point . upon which occasion i began to search farther , and as for the scripture i confess the prohibitions in it seemed to me to have much of the lawsframed for no other than the commonwealth of the jews ; and to be of the same nature the b jubile , c the cities for refuge , d the release to be made every seventh year were : for it is no way probable god who commanded them neither e to vex , nor oppress a stranger ( which it is apparent was of such an one to them as they were to the egyptians ) would have permitted the free exercise of use towards , him could it not have been without either oppression or vexing . and prohibited the jews who ( either in respect of their often releases and jubilees ) could not give the assurances might be required in such contracts , or for some other reasons alone known to the divine wisdom . as for the other places in the psalms , ezekiel , &c. they ever seemed to me no more prohibitions , but were to be referred to the first limitations of it . besides , what was me thought very considerable , no one writer i met with condemned the taking increase upon lone of money if offered with willingness and not contracted for ; be the party never so poor that payed it , yet i observed that to be against levit. 25. 36. as all oppression in buying and selling . verse 14. touching the practice of the primitive christians there is nothing more plain , than that it was not onely common amongst them , but allowed by laws , for proof of which there needs no more than the title de vsuris , found in both the codex of theodosius and justinian , and that in so high a manner as the emperour constantine at the very time the council of nice sate , seems to have moderated the excess , f yet so as he that lent two bushels was to receive a third , usurae nomine , quae lex ad solas pertinet fruges : nam pro pecunia ultra singulas centesimas creditor vetatur accipere . i know it is not without question what is the meaning of centesima ; accursius sayes it was as much as the principal in a year . g est centesima quae sorti in anno aequiparatur . and elsewhere gives this example . h sors est duodecim usura fit in anno qualuor , sed et si octo tunc est bessis , si aequiparatur sorti tunc est centesima . and so understands it , he that made the gloss upon gratian i centesima dicitur usura quae sorti aequiparatur in anno . so that by constantine's allowance no man was to receive of fruits above a third , but for money by the year the whole sum , which was intolerable . others are of opinion , that the roman manner of paying for the lone of money being by the month , which horace k shews , haec ubi locutus foenerator alphius , jam jam futurus rusticus , omnem relegit idibus pecuniam ; quaerit kalendis ponere . and of a debtor to pay use , — l tristes misero venêre kalendae . they therefore m think no man should pay more than the hundredth part of the principal by the month , called therefore centesima , which was 12 per cent. in the year , a large increase , enough to ruine any borrower . but be it which it will , it clearly shews as n the emperour valentinian and theodosius say , usury or increase for money was jure permissum . neither the laity alone , but bishops themselves ( not so careful of their pastoral function as was fit ) did o per alienas provincias oberrantes , negotiationis quaestuosae nundinas aucupari , esurientibus in ecclesia fratribus non subvenire , habere argentum largiter velle , fundos insidiosis fraudibus rapere , usuris multiplicantibus foenus augere , so that not content with what the law allowed , they did increase their stock by use upon use , which how unconscionable it might be , and how performed , i will not here dispute , he that would understand how it past , may read accursius his gloss . ad leg. 28. cod. vsuris . these exorbitances in the clergy procured the 17 canon in the council of p nice , which yet reached none but those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , within the rule of the church . and is undoubtedly there set down not as a thing in its own nature bad and forbid jure divino , but as we say , jure positivo , upon the churches command . for , first , it did not extend to the laity , which had it been a sin in it self , could not have been exempted out of the command . secondly , at the same time the emperor , so renowned to all posterity for piety and equity in making laws , establish't the thing it self by an edict , as did divers godly princes who succeeded . thirdly , it only provides for the future , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he that should after that time take vsury , not with any reference to the past , which had been most inconsiderately omitted , had the thing been in its own nature bad . q as the heathens observed , laws looked not at offences past , if the thing were not in its own nature faulty . so when it provides only for the future , without any censure of the past , there is a great probability it was tolerable before . fourthly , the other particulars provided for with the like severity , are cleerly juris positivi , as that none should use any manual occupation , for fo i interpret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there . which however it may be very indecently exercised in any of the clergy , yet certainly hath no other ground for being unlawful than the command of the church ; for st. paul doubtless did it , act. 5. 18. 3. 1 cor. 4 , 12 , &c. lastly , the offence seems to be much in the quantity , for they exacted not less than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is , the whole and half . conformable to this decree of so famous a council , divers provincial ones held at r carthage , arles , and elsewhere , did prohibit usury , but everwith the restriction to the clergy only ; indeed the council of carthage being put in mind by one that in his parts it was condemned in church-men , gratus the bishop of that sea replies , quod in laicis reprehenditur , id multo magis in clericis oportet praedamnari , which plainly shews it not to be condemned as in its own nature a sin , for then the laity as well as the priest had been in all times culpable , but as of that which however in some it might be tolerable , yet was not fitting for them to exercise . and truly the excesses then taken , did so much pass all proportion of charity , as it well deserved reprehension , and cause the fathers to speak with more earnestness against it than other sins to which men were by nature less addicted than that of covetousness . and for proof of it , there needs no other testimony than that of justinian , whose care was veterem duram & gravissimam usurarum molem ad mediocritatem ducere , &c. and doth therefore establish what should be taken ; too long to be here inserted ; he that would know more particularly , may have recourse to s the law it self . it sufficeth me , that the emperour having there proportioned what people of several conditions should take , he concludes , caeteros autem omnes homines dimidiam tantummodo centesimae usurarum nomine posse stipulari , & eam quantitatem usurarum etiam in aliis omnibus cafibus nullo modo ampliari in quibus citra stipulationem usurae exigi solent ; what dimidium centesimae was , i must refer you to that i have said before , though acursius explains it to be half the principal , by this verse , quaerere semisses possunt communiter omnes : it seems by novel . 121. 138. and other laws , use in those times , however thus moderated by the emperour ( who likewise took away t use upon use ) was very high . if any shall question how these laws were censured by the holy fathers of those times , i confess my self to have read nothing in particular of those concern vsury , yet in general u eusebius observes constantine reduced old laws to more equity , and indeed so we find him to have x done , even those did pertain to debts , which are of near relation . and of justinian we find this testimony in the sixth general council , y 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which i translate thus ; justinian a king of happy memory , above all things jealous of the true and apostolique faith , the truth of whose belief , as much as it did please god by his sincere confession , so much did he raise the most christian policy ; the godly memory of whose devotion is to this day famous , and the truth of his faith dispers'd throughout all the world by his imperial edicts is praised . and somewhat after z 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . that is , the great justinian , the last , but most worthy of all , whose vertue and godliness reduced all things to a better order . how can we then imagine princes , so pious , so careful to correct all they found amiss , should permit what was so full of sin as some now take it to be ? and thus for ought i know stands it amongst the eastern christians to this day , unless the mahumetan have made in some parts an alteration . but in europe after the year 800 , that charles the great divided the empire , it received some change : for in his capitulars we find a clear determination that it ought not to be ; a vsuram non solùm clerici sed nec laici exigere debent : which is the first prohibition i have at all met layd upon the lay. the council of nice , and the b canons attributed to the apostles , did condemn it in the clergy , and so likewise did some particular synods . and that of carthage did not approve it them ; and leo the first , who went farthest , did grieve c condolere the exercise of it did cadere in laicos qui christianos se dici cupiunt , intimating it had been a greater perfection of charity , had they abstained from it ; but none extended to a command , or to determine it a thing they ought not to do , before this decree of the emperor ; which no doubt wanted not pens to defend it ; for about two hundred years after , certain learned men collecting out of councils and fathers , such rules as were most apt for the government of the church , and direction of a christian , called therefore canonists , as those who were the beginners of the canon-law , such were burchardus bishop of wormes , ivo of chartres , and gratian a benedictine monk , who writ the last of them , yet began his work 1151 , d and finished it ten years after ; neither of them omitted sundry e chapters in condemnation of vsury , and were therein followed by canonists , casuists , and schoolmen , insomuch as there is hardly any collection of the f canon-law since , without one title de usuris , it turning infinitely to the advantage of the ecclesiastick , who by that was made judge of almost all agreements between man and man , as who shall read the title in the canon-law , and what the doctors have writ of vsury , restitution upon it , and participation with the vsurer , &c. may plainly discern . and not content with what hath past in foro animae , in private , they have gone so far , as a g temporal judge , being sometimes ready to give sentence upon a contract , hath been stopt by the ecclesiastick , on a pretence the bargain was usurious . yet the necessity of humane commerce hath caused divers , so great enemies to the name of vse , with their * mountains of piety , their distinctions of lucrum cessans , and damnum emergens , to palliate so the thing it self , as to call that no usury , which hath the same effect , at least to my understanding . after the year 1200 much of the ecclesiastick power , especially what concerned heresie , was delegated by the pope to certain inquisitors ( called since the court of inquisition ) h whom alexander the fourth , about the year 1255 did expresly charge not to meddle with any question of vsury , though there wanted not some , who in that age affirmed , vsuram non esse peccatum mortale , as appears by i history , and that resolution of clement the fifth in the council of vienna , 1311. si quis in illum errorem inciderit ut pertinaciter affirmare praesumat , exercere usuras non esse peccatum , decernimus eum velut haereticum puniendum . upon which the inquisitors grew very busie in many parts . at florence in the year 1345 , k upon a great disorder that then fell out , they were forced by laws conformable to those of perugia , spain , &c to regulate their power though in l arragon by a , bull of leo the tenth it seems they now proceed in such causes . in venice , that wise state would never admit the inquisition m che si trattino causa di usura di qual si voglia sorte , to meddle with any kind of vsury , nor the trade of any artisan , &c. touching the church of england , farther than that the council of nice was received both by the n britans and o saxons even at the very first , i know no particular prohibition of vsury , if we omit that imperf●ct clause p in the council of calcuith , about 787 , till edward the confessor , who having lived long in france , and seasoned with the principles of that kingdom q did first , banish all usurers out of his kingdom . secondly , if any after that prohibition should be found to exercise it , he then confiscated all he had . thirdly , he barr'd them of the protection the law afforded , and gives this reason , that having lived in the french court , he had learnt , quod usura radix omnium malorum esset . but as a r learned gentleman wisely observes , too severe laws are never duely executed ; so hapned it with this , which certainly was not all put in practice in england , for in the year 1126 in ſ a council held at westminster , by cardinal de crema the popes legate , and the clergy of england , we find it only prohibitory to those of the church ; vsuram & turpe lucrum clericis omnimodis prohibemus , qui vero super crimine tali confessus fuerit aut convictus , à proprio gradu dejiciatur . and again in another held at the same place by t albericus bishop of hostia the popes legat 1138 , thus , foenoratores clericos & turpia lucra sectantes , & publica secularium negotia procurantes , ab officio ecclesiastico nihilomnius removendos censemus : which is indeed no more than a renewing the niiene canon , of which before . after this i do not remember any one made directly against it in england . neither hath lynwood any title of it , though there be so many in the common law , nor at all that i know doth he touch upon it , unless in one u place , and that very lightly , which shews clearly it was not much prosecuted here . by these steps that which at the first was exercised by bishops and others , afterwards forbid the clergy , as what might x intangle them in the affairs of this world , and shew minds y too greedy of filthy lucre , allowed by so many imperial edicts of the most pious emperours , first became disliked in the lay , after that prohibited , and then they proceeded so far , as to determine to affirm it no sin , was heretical . upon the whole matter i could not conclude , either by express words , or necessary inference out of scripture , or the practice of the primitive church , either giving , or taking use for money lent , to be in its own nature amongst christians sinful , so as no other circumstance made it so , as either the exacting the height the law permitted , or upon the borrowers poverty , not accepting what he is willing and able to pay , but with rigour forcing from him the uttermost penalty , or using some other way against charity , not so fit for me to explicate ; in short , i saw no reason not to submit to that of alstedius , z vsura non est intrinsciè sive suo genere mala , sed est res indifferens ; nor to deny that of a calvin , nullo testimonio scripturae mihi constat usuras omnino damnatas esse . yet i do not take upon me to determine it to be absolutely lawful , i leave that to some learned divine , only i have here historically related what i met with in the inquiry . i know many of conscience and learning are of a contrary opinion , and i take this to be of that nature b st. augustine in one place held purgatory , utrum ita sit , quaeri potest et aut inveniri aut latere , that every man ought to satisfie himself , and do accordingly . men of great sincerity and judgment may differ in theological tenets . cardinal cajetan , of that integrity chamier hath left this testimony of him , c vir meo judicio quamvis papista tamen candidus , plurimumque distans ab ea pertinacia quam in reliquis deplorare cogimur , is fully of opinion the paying mony for loan to those banks are called mountains of piety is d unlawful and usurious . cardinal tolet , in whose writings , to use casaubon's words , e cum excellente rerum philosopharum et theologicarum notitia par certat modestia , is clearly contrary and against him , holding them very lawful . in these disputes i cannot but think of that of f aquinas quando quaestio qua quaeritur de aliquo actu utrum sit peccatum mortale vel non , nisi ad hoc habeatur auctoritas expressa scripturae sacrae , aut canonis , seu determinationis ecclesiae , vel evidens ratio , non nisi periculosissimè determinatur ; and indeed , if he mean by the determination of the church the four , nay that of faith that was resolved in the six first general councils , i know nothing to oppose against it ; but of this too much . whilst i was thus in search , this piece i now give thee , w ch was written almost thirty years since by sir robert filmer , ( a very learned gentleman ) for satisfaction of a person of worth , and relation unto him , fell into my hands , fromwhence some friends were importunate for copies of it , i fearing the thing it self might receive injury by ill transcribers ( as those of some g famous writers have done ) i have put it to the press . if thou beest a lender and it shall not satisfie thee in the receiving profit for loan of money , i can assure thee it hath me fully in the paying of it . farewel . east-peckham , roger twisden . the author's preface . if exceptions be taken either to the argument or author of these notes , the answer must be , this question of usury concerns no article of faith ; but is a point of morality , and case of conscience , and in that regard it admits of a disputation without scandal : the rather , for that the church of england hath not defined or described usury . the divines of the reformed churches are divided in this controversie ; the greatest part of them oppose or mislike the rigid assertion of such as condemn all contracts for gain by lending ; namely , bishop babington , mr. perkins , dr. willet , dr. mayer , mr. brinsley , and others here at home ; and abroad , calvin , martyr , bucer , bullinger , danaeus , hemingius , zanchius , ursinus , bucanus , junius , polanus , molineus , scultetus , alstedius , amesius , grotius , salmasius . the author , though he be neither divine by calling , nor by profession a scholar , yet as he is a rational man he may , and as he is a christian he ought , for the direction of his own practice , to examine what may be done with a safe conscience , and what not . the civilians and canonists frequently dispute of the nature of usury , he knowes not but that any other laique may do the like . the arment was first undertaken for the satisfaction of the tenderness of the conscience of others , and not to justifie any practice of the authors , who hath always given , but not taken usury . this point of usury , as it is at this day controverted , is a meer popish question ; first broached by the schoolemen and canonists , no ancient father or writer that i know of ever defined or disputed it . since the reformation melancthon and chemnitius are the only noted men abroad , and here at home dr. downam bishop of london-derry in ireland , dr. fenton , and learned dr andrews late bishop of winchester . i have made choice of dr. fenton's treatise to examine , because it is the latest , and i find little of any moment but is in him . i desire his book may be first throughly read , for otherwise , what i write will not so easily be understood . to give some brief accompt to the reader of the substance of the scattered arguments in this tractate , he must know ; that my scope and intention is to shew that usury is no where in scripture forbidden to christians : but that it is as lawful as any other contract or bargain , unless the laws of the land do prohibit or moderate it , as a point of state or policy . and that no state or common-wealth can or ever did stand without it , or that which in contracts is equivalent to it , since the valuation of the use of money is the foundation and rule which govern the valuation of all other sorts of bargains . i further maintain , that usury was never forbidden to the jewes ; only by ( reason that by a more special appointment of god they dwelt in a land in the midst of many strangers ) moses made a politick judiciall law , that the jews should take usury of those strangers , and not of their poor brothers , not much unlike , as if the king should ordain in london , that citizens should take usury of men of midlesex , and not of poor tradesmen of the city . more particularly , i undertake to manifest , that the definitions of usury ( wherein dr. down and dr fenton mainly differ between themselves ) are neither warrantable by the rules of art , nor justifiable by any proof or ground in scripture , or by any testimony of antiquity either in councels or fathers . and that the laws given by god about usury are such as by the coherence of the texts , and the conference of other places , do shew that those laws did only intend a prohibition of taking usury of such as borrowed in case of extreme necessity , and were so poor that they were in charity to be relieved . and yet those laws which did in such case only prohibit usury to the jewes , were not moral or perpetual , but judiciall and temporary , and no way bind us , but we are left to the laws and customs of the kingdom to guide us in our contracts so long as they be not contrary to the rules of charity . i shew that all the properties of letting do agree to money . and that usury in it self is neither unnatural , ungodly , unjust , or uncharitable . lastly , i do shew that dr downam , dr fenton , and all others that do most condemn usury , are forced to confess at last that usury may be lawful ; they all allow the taking of interest , mortgages , annuities and leases for yeares , all which by their own expositions and confessions are of the same nature with usury , and do only differ in the manner of the security or contract : after they have eagerly disputed that all contracts for gain by lending are usurious at the end they quietly conclude , that the contracts are not usury , but only the secret intention of the heart makes it to be usury or not usury . thus in few words they overthrow at last the foundation of their own doctrine , and play fast and loose by a multitude of their irresolute distinctions , so that either their conclusion must be that usury is lawful , or else they can conclude nothing at all . if i wrong either dr. fenton , or the truth , i desire friendly to be shewed my error . i do not follow him here line by line , for so i might tire my self , and vex others with unnecessary tautologies : i have only endeavoured to extract the quintessence of his reasons , and to apply my self to the examination of them . his reasons not his rhetorick i except against , whether justly or unjustly let others judge , to whose censure i submit these papers . i would fain know of the ministers of the gospel , who do often reckon up in the pulpit vsury as one of the crying sins , what warrant they have in the gospel for such boldness : we find several sins numbred up by our saviour and the apostles , but usury never so much as named for a sin in the whole new testament . st. paul in the fift to the galatians , doth with one breath reckon up together seventeen sins which he reproves , and yet usury is none of them . but many preachers cannot reckon up seven deadly sins except they make usury one of them . robert filmer . the contents . 1. touching the definition of usury . 2. of testimonies of scripture . 3. of the names of usury . 4. of the properties of letting . 5. concerning humane testimonies of fathers , councils , divines , heathens , and laws . 6. arguments against usury . 7. of the unnaturalness of usury . 8. of the ungodliness of usury . 9. of the injustice of usury . 10. of the uncharitableness of usury . a treatise of usury . touching the definition of usury . i let pass dr. fenton's chapter of names of vsury , because he confesseth that by them he hath proved little or nothing at all , page 12. the main point is the definition , which he saith must not be omitted , or slightly passed over , because it is a great and necessary question to resolve the understanding what that vsury is , whereof we dispute , pag. 13. and therefore he doth intitle his first book wholly about the definition of vsury : although when he comes unto the point , he doth nothing less than define it ; as may thus appear : actual vsury ( saith he ) pag 15. is of divers diversly described , a variety tedious to relate . first , in stead of all unlawful usury , he speaks of a description of part only , to wit of actual usury ; whereas he should first define , and then divide : but inverting the rule of method , he suffers mental usury ( which he saith is a sin ) to escape out of his description . neither doth he so much as describe actual usury , only he tells us of diversity of descriptions of others , but never lets us know which he approves . yet at last he contracts the pith in three words , but resolves not how we should place them ; so leaves us to a thus , or thus , or thus . first , he puts lucre in the place of the genus , and covenant in the room of a difference . secondly he makes covenant the genus , and lending the difference ; and lastly he puts lending for a genus , and lucre for a difference . thus by turning the genus into the difference , and the difference into the genus , he leaves us uncertain of his description , yet concludes that within the compass of three words we may find vsury ; but who knows not that three words diversly placed breed many times different , and some times contrary senses . yet this is all the definition you are like to find in him . and thus in few lines he passeth over slightly that necessary question which would resolve our understanding what vsury is . but let us draw a little closer , and examine the pith of these three descriptions cited by dr. fenton , and contracted in three words . pactum ex mutuo lucrum . usury is lucre for lone upon covenant ; or the covenant of lucre for lending , or lending upon covenant for lucre. 1. whereas he saith vsury is lucre , he seems to make lucre or gain to be the genus of vsury . this undoubtedly is a false genus ; for certainly vsury is a sin of commission , and therefore an action of operation ; so that lucre , or gain which is only a passion or product of lending , cannot be the genus of it . 2. he maketh covenant to be the genus ; let me ask him but this question ; a father to stir up only , and trie the industry of his son , doth lend him an hundred pound with a peirastical covenant for gain , not intending with himself to take any interest at all of his son ; doth any man take this to be vsury in the father , who never meant to take the least increase from his son ? surely then the bare covenant cannot be the sin of vsury in this case . 3. he saith , vsury is lending upon covenant for lucre. in this description , asalso in the two former , i find a manifest contradiction of his own principles and grounds . to lend for gain is no lending at all ; for lending ( saith he , pag. 16. ) in its own proper nature is free ; letting is for hire or gain . so that by this his doctrine , lending for gain is no lending at all , but letting or hiring out . therefore if dr. fenton had been true to his own principles , he should have defined vsury to have been letting upon covenant for lucre ; or in brief , letting or hiring of money , but both dr fenton , and all other antidaenists cannot endure to have vsury called letting or hiring of money . moreover , i find in these three descriptions , that he imagineth the gain or lucre is for the bare act of lending ; in which he is much mistaken : it is not for the lending , but for the using of the thing lent that men give vsury : and answerable to the time for which money is let , the increase or vsury is more or less , although the simple act of lending be alike in both . the ordinary word vsury ( which dr. fenton derives from usus rei , the use of the thing ) teacheth , even children , that usury is given for the use of the thing , and not for the bare lending , again , in these his three descriptions the word covenant is perpetually found , without any warrant of scripture : yet he pretends by deduction to fetch it out of the text in exod. 22. 25. thou shalt not be as an vsurer unto him , thou shalt not oppress with vsury . in the original it is , thou shalt not exact , and , thou shalt not impose vsury . from whence dr. fenton concludes , that there can be no exaction or imposition upon a free person , but by way of covenant . pag. 26. under favour , this his inference is false ; for exaction may be of things neither covenanted for , nor due . in the construction of our common law , and of our vulgar phrase , extortion , and exaction are thus distinguished , extortion is a wrong in taking more than is due , exaction is the taking of that which is not due at all : which distinction were false , if that exaction must be by precedent contract . the poor jews did ordinarily borrow victuals , money , and other necessaries upon pawns , as may appear by many texts . the lender , who did take the pledge as a caution for his principal , might detain it from the poor borrower untill he would allow some gain above the principall , and by such unjust means exact or impose an unconscionable increase , without any precedent covenant . there is small reason to imagine , that such indigent people ( as are described by moses ) who borrowed only to supply a present want , should have credit sufficient to take up so large a sum for so long a time as might deserve an obligation or covenant for the payment of encrease . a man who could not have his bond taken , might yet have his garment received for a pledge ; and pledges were ordinarily given with intention of speedy redemption , because raiment is almost as necessary as food . the borrowing in this kind being of things of so small value ( that the use of them for a small season was hardly valuable ) might be a great reason of the prohibition of vsury by moses in such cases : neither is a man that lends upon pawns in the like hazard with him that takes bonds , or such securitie . it is the confession of dr. fenton , that when the law against vsury was given , there was none that borrowed but only the poor for need , and upon necessity . therefore without better warrant by direct and literal proof from the scripture , it cannot be evinced that this word ( covenant ) must necessarily be required in the definition or description of usury , although dr. fenton conclude , it is no vsury except it be by covenant , or by some dumb contract at the least . dr. downam omits this word covenant in his definition of vsury . i am strongly perswaded by a place in nehemiah , to think that vsury doth not consist in contracting for gain . i find in the sixth chapter , a grievous oppression described ; a great cry of the people against their brethren the jews , they were forced to take up corn for themselves , their sons and daughters , upon mortgage of their lands , vineyards , and houses , they sold their children for bondslaves . these were men opprest by contracts , and were to pay twelve in the hundred , as appeareth by the eleventh verse . and yet for all this , there are such passages and circumstances of the text as move me to think that this oppression was not properly usury . first , nehemiah never calls it vsury , but only a burthen ; neither the word neshec , nor tarbith , nor marbith is to be found in this chapter , and yet these are the only words in the law to express vsury . secondly , nehemiah never tels the the nobles and the rulers , that they had broken the law against usury . any man would think , that to rebuke and reclaim men from their sin , the way had been to have named it in particular , or the law by which it was prohibited : but nehemiah doth neither of these , he only tells them , it was not good what they did , and askes them if they ought not to walk in the fear of their god , because of the reproach of the heathen their enemies ; not because of a particular law against vsury , but for that the nane of god should not be blasphemed by the heathens , when they saw how miserably the jews did oppress one another . thirdly , nehemiah tells the nobles , that he and his servants might have exacted as well as the other nobles : whereas if this exacting had been vsury , he could not justly say , that he might have exacted , for it had been against the law. lastly , nehemiah doth not threaten to punish them as he was a magistrate , but entreateth them by his charitable example to leave off their exacting that burthen . so then nehemiah never naming vsury , nor mentioning the law against it , but supposing the act of the nobles to be lawful , but not expedient , doth encline my belief to think , that this oppression was not properly vsury , although it had a covenant for gain . and one reason why this was not vsury might be , because the people were not primarily such poor necessitated brethren as are described in the firrst laws against vsury : for though these fell into want , yet at the first they had lands , houses , vineyards , and olive-grounds , for which they were to pay unto the king a yearly tribute . another reason that avails with me to perswade that all contracts for gain are not prohibited as usurious , is the testimony of our saviour , luke 19. 23. who mentions a bank of vsury in the jewish common-wealth , out of which a man by delivering in his money , might at length receive his own with vsury . although our saviour do neither shew dislike nor approbation of such a bank , yet for it to be within any city of the common wealth of israel , without the ordinance , or at least allowance of the prince or magistrate , is a thing most improbable . and almost as unlikely that the state should tolerate such a bank if all vsury were of it self unlawful , and also so pernicious to the common-wealth by the oppression of it as dr. fenton pretends . i find many reproofs in the gospel of the false glosses and interpretations of the scribes and pharisees , whereby they perverted the law in many things ; but i find not any rebuke of the magistrates for this of vsury ; if it had been such a 〈◊〉 violation of the law , it could not have been forgotten by our saviour christ and all his apostles . but to what purpose it is to dispute about the terms of the description of vsury ? or what sort of contract it is ? when it appears plainly in dr. fenton , that not only the covenant of lending , but also ( in his opinion ) buying , selling , letting , exchanging , and the rest , may be all contracts of vsury . to give an instance , these are his words , pag. 21. with a hundred pound i purchase an annuity of twenty pound per annum for ten yeares : this is bargain and sale , differing in the manner of the covenant , yet is it the same thing in truth with vsury . and so in another place ( pag. 129. ) he saith the like . i must say this is an express contradiction , to affirm that purchasing is buying , and another manner of covenant differing from lending , and yet to say in truth it is the same with vsury , which he saith is lending , this is to make buying and lending all one . and to confound all contracts . as the term of covenant is not to be found within the texts against vsury , so in the fathers of the church there is no mention of it ; they abuse us therefore , who pretend the consent of the primitive church for the condemning of all contracts of gain for the use of money . the truth is , the canonists and school-men were the first broachers of these descriptions of vsury which are now pressed upon us by some few modern divines . antiquity was more modest and observant of the phrase of scipture , which doth deliver the laws against vsury in such restrained terms as are by a just construction appliable properly to the rules of charity and equity , for the relief of the poor only . from the canon-lawyers ( who are the popes learned counsell in the law ) hath dr. fenton borrowed not only his descriptions , but also his arguments and distinctions at the second or third hand : for he takes all from dr. downam , dr. downam from melancthon and chemnitius , and these two fetch it from canonists , casuists , and school-men . and although dr. fenton be free from the sin of vsury by borrowing freely his whole treatise from dr. downam without paying the interest of one new argument or reason : yet if dr fenton did not contract with dr. downam for the borrowing of the treatise , he is little less than a plagiary , and if we take this word in as large signification as they doe the word vsury , it will follow , that though dr fenton be not guilty of paying usury , yet he hath offended against another law in exod . 21. 16 deut. 24. 7. which is the greater sin ; for although the law of god appoints no punishment for an vsurer , yet a plagiary was to be punished by death . 2. of testimonies of scripture . i should have proceeded now to examine the properties of lending and le●teng , and how they differ ; but because i find mention of them in several places of my author , i will reserve them a while , and first handle the texts of scripture that are most materiall in this controversie . three texts onely are to be found in the law of moses about vsury . in the two first the poor is most expresly named , and in the third necessarily implied . exod. 22. 25. if thou lend to my people the poor with thee , thou shalt not be as an vsurer unto him . thou , shalt not oppress with vsury , levit. 25. 35. if thy brother be impoverished or fallen into decay with thee , thou shalt relieve him — take thou no vsury of him or increase — thou shalt not give him thy money upon vsury , nor lend him thy victualls for increase . by these two texts we have an exact description of the poor , who must be one impoverished and fallen into decay , one whose hand ( as the text is ) is weakened and shaketh that he cannot labour , one whom thou hast need to receive and relieve , and one who is forced to borrow victuals for necessity . the third text though it doth not expresly name the poor ; yet that it hath reference only to such is most probable . first , because as in the former text in levit. where the poor are described , and one of their properties mentioned to be borrowing of victuals , so in deut. 23. 19. where the name of poor is omitted , yet the property of borrowing food is set down , which to be the custome only of the poor in extreme necessity , common experience doth daily teach us . secondly , the law here doth only use the word of biting or nescher , which word is also onely used in the first text , where the poor is named . thirdly , if we will allow ( as all men do , and as we needs must ) this law in deut. to be the same with that in exod . and levit. then it must have the same object the poor , and the same end , which is the relief of the same poor , for we find no other reason or end alleged in scripture for the prohibition of vsury , but that the poor brother may live with thee and have sufficient for his need . god where he tyes men to lend , he provides and binds them to lend freely . the law is , if there be among you a poor man of one of thy brethren , thou shalt not harden thy heart , nor shut thy hand from thy poor brother , but thou shalt open thy hand wide unto him , and shalt surely lend him sufficient for his need in which he wanteth . deut. 15. 7 , 8. for the observation of this law god was careful that this lending should be without vsury : he makes no law to bind men to lend unto the rich , and therefore there is no law to restrain taking vsury of them : the lending to the poor was to be so free that it must be in the next degree to giving , and we find that to this law that commanded lending , is added in the very next verse , thou shalt surely give him , and thy heart shall not be grieved when thou givest unto him . likewise in levit. 25. it is said , thou shalt relieve him , and then it followes presently take no vsury of him . thus the scripture doth couple the work of charity with the prohibition of vsury , to teach , that they are both conversant about one and the same object . therefore he that shall make the rich also the object of this law in deut. he must of necessity invent some new end and reason of it more than the scripture doth afford , and also make the laws themselves to differ ; wheras a true reason why the law in deut. is in so short termes , may be for that the law having been twice before more particularly set down , moses doth in deut. only repeat it in brief and few words , as being sufficient to call it to their remembrance , now they were ready to enter into the land of promise . if we consider also the unmercifulness of the jews amongst themselves , it was high time to make provision for the poor , they would not stick it seems to strip a poor man stark naked for a debt , as appears by the law concerning the restitution of pledges before sun-set if they were the covering only and rayment for the skin wherein a man might sleep , exod. 22. 26. besides , they would sorbear to lend to the poor because they were in danger to lose their debt if they did not recover it before the seventh year . the law is deut. 15. 1. every seventh year , every creditor that lendeth ought unto his neighbour shall release it , — that which is thine with thy brother thy hand shall release . this releasing of debts had the same end with the prohibition of vsury , the relief of the poor ; and although this law of releasing be delivered in the general terms of neighbour and brother , yet they must be understood only of the poor brother , as it is most apparent by the exception following in the fourth verse , which saith this release must not be save where there shall be no poor among you : and in the 11. verse , after the releasing of debts , and the lending to the poor enjoyned , the conclusion is , for the poor shall never cease out of the land , therefore lend to thy brother , to thy poor , and to thy needy in the land. these places do teach us that this word brother is sometimes in a special sense used for the poor . this law of releasing made men afraid to lend , and therefore god warnes them in the ninth verse , beware that there be not a thought in thy wicked ( or belial ) heart saying , the seventh year , the year of release is at hand , and thy eye be evil against thy poor brother , and thou givest him nought . now since the law of god which prohibiteth usury only in three places , hath in the two first expresly named the poor , and described them , and in the third cleerly intimated them , by what reason , conscience , and charity , can any man extend those lawes to all men in general , which the holy ghost hath so carefully restrained to the poor ? and since the law first given against vsury doth mention oppression of the poor , i wonder dr. fenton would not fetch his definition from the text , and call vsury oppressive lending to the poor : but never mentioning oppression of the poor , he calls it a covenant of gain for lending ; which is quite beside the text , which seemes only to forbid vsury to such as stand in need to be relieved by our charity and for this cause i do conjecture calvin did say , that unto him it did not appear by any testimony of scripture that all vsury is altogether condemned , and it is conceived that one reason why the law of moses doth appoint no kind of judicial punishment for vsury , might be , because the sin is determinable only by the judgment of a mans own conscience , and not by any precedent contract for gain . as for those texts in the psalms , proverbs and ezekiel , their general words cannot make any new law , but their rebukes and exhortations re●●e to the breach or observance of the law formerly gived by moses : and even ezekiel who most declaims against vsury , ezek. 18. 17. joynes it with making the poor sorrowful , not giving bread to the hungry , and not cloathing the naked . nor can these texts be any exposition of the laws of moses against vsury , because the laws themselves are expressed and explained in more particular significant terms by moses than by david , soloman , or ezekiel , who give but a touch . 3 of the names of vsury i know the adversaries to all vsury do much triumph in their origination of the hebrew term for vsury ; because it is derived from a root that signifies to bite , they conclude it is like the sting of a serpent , and in that regard to be esteem'd as an abominable sin . answ . first we must remember that dr. fenton doth confess that names have been no definitions , and therefore are not demonstrative arguments in any question . secondly , i do acknowledge that the original word neshec might well denote some malignant quality in vsury , and i conceive a true reason of it might be , for that the first kind of borrowing which was in the world , or at the time when the law against vsury was given , was in case only of necessity , and to ask an overplus in such cases was a sin that well deserved the worst name . we all know that riches of mony and many other goods were brought into the world by degrees , as arts and trades were multiplied by the industry and wit of man. stately buildings , rich furniture , gorgeous apparel , and dainty feasts were not prepared against the creation of adam ; it was a long time before so much silver was digged up and coined as would fill mens coffers that they might spare or employ large sums by the negotiations and traffique of others ; men first looked after things necessary only , and the want of such things taught them to borrow of one another also when the law was given , the people of god ( saith dr. fenton p. 10. ) were travelling in the desert , and afterwards being troubled with wars in the land of canaan , there was little borrowing of money , but only by the poor for the supply of their want , and of them to take vsury was more sensible biting , and oppression , in that they borrowed not to lay out for commodities , but to spend for necessity . therefore david in his troublesome dayes used the word neshec only for vsury , as best fitting those times where the poorest were most bitten by this sin . in these passages of dr. fenton , we may note , what manner of borrowing caused the first name of vsury , which name afterwards for the similitude only of the increase might be applied to all other sorts of borrowing , although they were not of the same uncharitable nature . the like observation of a good name used for a bad thing dr. fenton produceth in the latin name of vsury . usura ( saith he ) was originally a good honest word , until vsury did marre it . for usura in truth is nothing but usus rei , primitively taken for the use of other things as well as money . in conclusion , although the uncharitable gain that was practised upon necessitated borrowers did justly deserve a befitting name of biting , yet a gain that is taken from such as borrow where necessity constraineth not , is but an equivocal biting , because properly there can be no biting but where there is oppression , and oppression is only of the poor . a man may deceive a rich man , but oppress him he cannot , the reason is evident , oppression is a violent action of injustice , necessity compels a poor man to borrow , and the lender forceth him to pay an increase , in this is a violence which a rich man cannot be subject unto , because no necessity forceth him to borrow , it is not necessary but arbitrary whether he will borrow upon increase : for although there be a moral necessity that if he will borrow he must pay an overplus , yet that he must borrow is not absolutely necessary ; so then it is the necessity of the borrower that must concur to make a violent action in the lender if a rich man be forced to pay the whole forfeiture of a bond , it was his own folly to enter into such an obligation without necessity , whereby he doth enable the lender to deceive him by a legal meanes , who in extremity makes benefit of all that which the law did provide only for a caution of his indemnity : this deceit of the lender is injustice , but it is not the violent sin of oppression which is properly found in biting vsury . a second word there is found in scripture which they say is an exegetical addition , which signifieth any increase at all . if what were said were true , it neither hurts nor helps the question if the text be understood of the poor only , for although all increase from the poor , yet what is that to the taking vsury of the rich ? but let us see a little how they restrain this word [ tarbith ] for increase , first if tarbith do signifie of it self a multiplying , as it doth indeed , or an excessive increase , it is then all one with neshec , which dr fenton makes to consist in the quantity of the gain , but i think to be in the quality of the person from whom it is taken , and then where will they find their exegesis if these terms be synonymaes . secondly , i would know how dr. fenton can prove that the scripture useth tarbith for the vsury of mony : the prophets ( saith he ) who be true expositors of the law , joyn both words together , applying them both indifferently evermore to one and the same thing . it is true that the prophet ezek. joynes neshec and tarbith , and so doth solomon ; but it is false that they apply them both indifferently evermore to one and the same thing , for they apply them not at all , they neither name mony nor victuals ; i can find them but once applied in the whole scripture , and that is by moses in levit. 25. 36 , there dr. fenton might have found them both named together , and then applied , neshec to mony , and tarbith to victuals , so that the law of god no where in plain termes forbids the increase of mony : which point is carefully observed by the translators of our bible ; for they all consent and agree to translate neshec only for vsury : the words tarbith or marbith they have never translated by the name of vsury . and in the proverbs 28. 8. whereas in the original it is tarbith , our divines have rendred it vnjust gain , thereby intimating they did not think all increase or gain to be meant , but only such as was unjust . it will be said , that since mony and victuals are both in the same text , they are both of one nature , so that tarbith may be referred indifferently to either of them . answ . the text doth conjoyn them , not for being of one nature in spending or using , but the law did intend only the mention of such things as the poor in extremity do necessarily borrow for maintenance of life , which is either victuals it self , or mony , which doth easiliest and soonest procure victuals : otherwise these two differ as dr. fenton hath shewed in the example of a loaf and mony , the first is spent , the latter is used : victuals then when they are spent or quite consumed , and no further use can be made of them , it is otherwise with mony which cannot properly be said to be spent ; the same 100 l. that hath been used by one , may be used after by a 100 men successively : and in the passing of it away some other commodities may be procured by it of greater or equal value , which may be used for increase ; so that the use of money is in asort perpetual . this difference well considered , there might be a greater reason to prohibit the usury and increase of victuals , than vsury only of mony : but i do not rely upon the argument from the names of neshec or tarbith , and the rather because i think the true propriety of them ( as of many other words ) is quite lost as to us . a third strain of dr. fenton is to have the word tarbith to expound and explain the term neshec : we find neshec used alone in exod. deut. and the psalmes : tarbith is never used alone , but is joyned with neshec in levit. prov. and ezek : so then the first is used in all texts , the latter but in some . now the question is , whether a particular word which is always used shall expound a general which is used but sometimes ; or on the contrary as dr. fenton thinks , for he telleth us p. 39. it is the manner of scripture after a law is given and a sin forbidden in a sensible term , by the addition of a more general to express gods meaning more fully , lest men should seek liberty in restraining the former termes more narrowly ; thus he , but what sense is there in his words to express a sensible by a general ? he should have said a particular by a general , or a sensible by an insensible , and then his error would have been more sensible ; for i trust it is the nature of things sensible to express things insensible , and of particulars to expound generals , as may manifestly appear by the instance alleged by dr. fenton , and which makes somewhat strongly against himself . theft saith he , is set down in the sensible term of stealing , the holy ghost addeth dealing falsely or circumventing , teaching thereby over-reaching in bargaining by cunning to be theft . here i ask if stealing be a sensible term , whether dealing falsely or circumventing by cunning be a general , surely dr. fenton must not say it , for deceit in contracts is but a particular kind of theft or stealing , and therefore not a more but a less general term than stealing : so that quite contrary to dr. fenton his doctrine the general sin of stealing is explained & expressed by the particular sin of deceit in dealing , therefore it is more reasonable that the particular term of biting should expound the meaning of the general word encrease , since nothing is more usual than when a matter hath been particularly expressed , to mention it afterwards in more general termes . besides this shift of expressing the sensible by the more general term , is to imagine the wisdom of god subject to humane infirmitie , as if god had not been able to perfect his law till the cavils of men , and their seeking liberty to restrain the termes taught him how to mend it . no doubt if the law of god had intended the prohibition of all increase , it could have done it in plain and short termes ( as it doth in murther , theft , and adultery ) by saying thou shalt take no increase by lending or letting mony , but instead of increase the law saith biting or oppressing of the poor ; if murther and vsury were prohibited and permitted alike , why doth not the commandement say , thou shalt not murther thy poor brother , but a stranger thou mayest murther ? surely god doth not use these qualifications for nought . it is demanded by dr. fenton , upon the law thou shalt not trouble any widow or fatherless child , whether it follow that i may trouble a married woman or a child that hath a father ? answ . i may not . but yet the reason is not for that i am prohibited by this special law for widowes and orphans , but for that by a general commandment of not stealing i am forbidden to oppress or trouble any man : the like may be said of the words of solomon , thou shalt not rob the poor , yet i may not rob the rich , though these words forbid me not ; but because of the former general commandement . but the like cannot be said of vsury , there being no former general law that forbids taking increase of the rich . but dr. fenton saith that vsury bites the rich as well as the poor , and doth promise to prove it , but it seems he forgat it , i am in doubt he is never able to do it . indeed he would perswade us that to lend to the rich is to enable him to oppress the common-wealth and so consequently the poor : but he doth not shew how the common-wealth can be wronged by vsury , and yet no particular person be first oppressed ; sure i am the text speaks not of oppressing the common-wealth , but expresly names particularly thy poor brother to whom thou lendest that he be not oppressed . so that the law points at an apparent and sensible person whom vsury bites . but dr. fenton comes and tells us p. 36 , alas good simple widows ! can they tell when , or whom , or how many their vsury doth bite ? nay can the wisest vsurer of them all tell ? thus dr. fenton because he sees that in some cases he cannot shew how any particular person is oppressed by vsury , therefore he flies for sanctuary to the common-wealth , to hide himself in the croud , whilest he must confess he cannot tell who is oppressed , but yet the common-wealth or some body in it ( god knows who ) is oppressed . but let us see how he knowes in general that the common-wealth is oppressed by vsury , forsooth he saith , it makes things dearer and enhaunces the prices of the mercat . p. 36. ans . the dearness of things is caused either by the scarcity of the things themselves , or by the plenty of mony . as for the scarcity of commodities it cannot be caused by vsury , for it neither eats up corn nor cattel , nor weares out apparel , nor destroyes the native commoditie of any country . but contrarily merchants and others ( who by vsury are inabled to trade ) do export such things as are cheaper and plentifuller here than in other countries , that so they may gain there : and do bring back such things as are dearest and of most necessity at home , that so also they may gain here . so that vsury doth not only not cause a scarcity ; but it is the meanes of plenty in a kingdom , for as it consumes not that we have , so it procures us that we want . as for dearness by reason of plenty of mony , it is no misery but the happiness of any realm to know such a dearth : those places are not the richest where things are cheapest , for then scotland would excell england , but it is the want of mony which makes things cheap in such countries : nor let any man think that if vsury were not , things would be one whit cheaper , for by dr. fenton's confession , p. 38. if vsury were not , men would tenter their wits either in trading themselves or imploying others , so that the same gain would be raised an other way ; for in the point of vsury the question is not whether gaines may be made of mony , but who shall have the gains . as for raising the mercat it is not caused by vsury , the governours and rulers of the rates and prices of all things are the owners of mony and masters of stocks , for the lenders rule the borrowers , and the richer govern the meaner . the monyed men proportion the valuation of goods , and by practice and custom agree in a common gain to be raised by the contracts of bargaining , selling , letting and the like . for instance , the masters of mony of this kingdom by their trading raise so much gaines as ordinarily amounts to 20. or 30. in the 100 at the yeares end ; which being considered by the meaner sort of people , they reckon with themselves , that if they can borrow at 10 in the hundred that then by such trading their gaines may both pay the use and leave them 20 or 10 l. gainers : so that the borrowers do trade by buying and selling in the mercat at the same prices that the owners of money do , and it is the rates of the mercat that rules their using , and not their vsury the mercat : the difference is onely that the owners prove the greater gainers and grow richer than the borrowers who keep but part of their gettings , because that their stocks are not their own : and questionless the common estimation of men would not valew at 8. or 10 in the hundred if it did not ordinarily produce a competent increase both for borrower and lender . if any man object that the prime gain which comes by buying and selling , and leads the rate of vsury , is too great , i know no other answer but this , if common custom may not determine reasonable gaines , i know not how it will be resolved , since there is no rule in scripture for it : but that men may grow rich by gain i find both practised and warranted by scripture , neither are men restrained from gaining more by trade than is simply necessary for life and being . if dr. fenton and those that condemn all vsury had been so observant of the letter or literal sense of the laws as they do pretend , they would never have troubled themselves so much about contracts which are not named in the law : but would rather have concluded that the very taking of vsury or increase ( though it be not contracted for ) is utterly unlawful by the law in levit. 25. 36. where it is said , take thou no vsury of him . how then can these men justifie the taking of their foenus liberale , which they commend , or the foenus nauticum , which they allow , or the contractus societatis , or partnership , which they so much extol , since all these are expresly forbidden by the law , if to take increase be unlawful ? to the jews themselves the letter of the law did seem to condemn the taking of a gratuity , nay , some of them did think it vsury if a man did but salute or bid good morrow to him that had lent him mony , if he did not use to do so before he borrowed it ; because in the original it is said , thou shalt take no vsury of any word , deut. 23. our translation hath it , vsury of anything : surely such saluations were not contracted for , nor were of any valuable price , or mony worth . i do not find any text brought by dr. fenton out of the new testament against vsury ; for the truth is , there is none , although dr. downam and some others do cite two texts , first mat. 5. 42. give to him that asketh ; and from him that would borrow of thee turn not away . if we ask dr. dow nam whether every one be bound to lend to every one that asketh , his answer is , respect is to be had of thine ability , and of his necessity , and also ( if it be not a case of urgent and present necessity ) of his honesty : if his necessity urge him to borrow , and thine estate enable thee to lend , thou art bound to lend unto him , especially if his honesty deserve to be respected , lect. on the 15. psalm . pag. 224. why may not the same respects be observed in the interpretations of all texts against vsury ? secondly he cites luke . 6. 35 lend , looking for nothing thence . lastly both he and dr. fenton do apply all texts that do mention lending freely , or charitableness to the poor , or mercifulness to our neighbour , as heaps of so many places against vsury , although the name be not so much as to be found in the whole new testament as condemned . for my part i do gladly hear all exhortations to charity , and think them more than needful ; and if any man be so great an vsurer as that he make himself thereby unable to be merciful to the poor , such a man may be justly condemned , and i shall never defend him : but to conclude , because a man must give to the poor , therefore he may not let to the rich , is no good consequence , the text that bids me lend freely , doth not thereby forbid not to let at all , but that upon several occasions and according to divers circumstances i may do either ; if the commanding to observe one sort of contract were the prohibiting of all other kinds , it would follow that i might neither give mony to the poor , nor fell victuals to the rich , because i am commanded to lend both . but let us admit that both in the old and new testament the laws against vsury had been moral and delivered in as general terms as can be devised : be there not many laws and texts which must of necessity be expounded otherwise than the bare letter sounds , and according to such a sense as may stand with natural reason , so that it contradict not any other plain or necessary doctrine , nor overthrow the analogie of faith ? there is a law of our saviour christ that saith , swear not at all , and again he saith , to him that asketh , give ; neither of these laws must be literally understood , but interpreted according to the rule of natural reason , and discretion . christ forbiddeth his diciples to carry gold , or silver , or any manner of coin in their purses : i do not think that dr. fenton and others have followed the letter of this law , but i trust they will grant an interpretation over and besides the bare letter . there be divers such texts , as , if thy eye offend thee , pull it out ; pray continually ; if any sue thee for thy coat , let him have thy cloak also : all which if they were not otherwise understood than the bare words do bear , would bring great confusion with them , and such inconvenience as no reason nor law could or might allow in any case . the light of nature must help to guide us in the interpretation of many texts . it is dr. fentons own confession p. 34. that vsury is a question of that nature , as is not only determinable by the law of god in scripture , but also by the law of nature , those maximes and principles of common equity , which are written in the hearts of men by the finger of god ; which point had need be well considered , because as mr. hooker saith , a number there are who think they cannot admire as they ought the power and authority of the word of god , if in things divine they should attribute any force to mans reason , for which cause they never use reason so willingly as to disgrace reason . p. 97. nor let any man think ( saith he ) that following the judgment of natural discretion we can have no assurance to please god ; for to the author and god of nature how shall any operation proceeding in natural sort , be in that respect unacceptable ? the nature which himself hath given to work by , he cannot but be delighted with , when we exercise the same any way without commandement of his to the contrary . p. 60. now if any place in the bible may receive an interpretation from the rules and principles of natural reason , why might not the texts of vsury ? since it is conversant altogether about covenants and contracts which are grounded only upon the laws of nature and nations : and many cases there be which are confessed by all to be no apparent breaches of charity , nor any injustice found in them ; insomuch that dr. downam is brought thereby to such a straight as he is forced to maintain that there be other respects which makes usury unlawful besides the hurt of our neighbour p. 44. and 125. but if charity be the fulfilling of the whole law , i will give them leave to talk their fill , yet i cannot beleeve how vsury can be a sin if it hurt not my neighbour . their pretences of the oppression of the common-wealth by taking vsury of the rich is but a meer sanctuary of ignorance , and a fiction which can never be proved , since it is practised in the richest common-wealths . whether the law of vsury be judicial . to prove the laws against vsury to be moral and not judicial d. downam produceth a main argument which is not in dr. fenton , his words are , the law which commandeth free lending is not judicial , but moral ; for the same law which commandeth the affirmative forbiddeth the negative . answ . 1. dr. downam mistakes in thinking free lending and lending for gain to be termes of affirmation and negation : lending and not lending which are contradictorily opposed are only affirmative and negative terms ; lending freely or for gain are only several sorts of lending , and differing in qualities , and though their qualities differ yet they are both positive and affirmative , for it is an axiome contrariorum utrumque membrum est positivum , in contradictions and privations , one term is always negative , but it is not so in contraries . secondly let me retort dr. downams argument in a stronger case . the law which commandeth resting on the sabbath is not judiciall but moral , therefore the law which forbiddeth kindling a fire on the sabbath day is moral , for the law which commandeth the affirmative , forbiddeth the negative , : what will dr. downam answer to this his own argument ? here is affirmation and negation , resting and not resting in the kindling of a fire , not contraries only but contradictories , yet i presume dr. downam will not conclude that kindling a fire on the sabbath day is a breach of the moral law . dr. fenton is of opinion that if god doth forbid biting and oppressing vsury only by his law , that then the law must needs be moral and not judicial , except we will give liberty to christians to oppress and bite their brethren . pag. 44. the answer is , the equity of the law is still in force , the rigor of it is abrogated ; or thus , that the poor should not be oppressed is moral , that they should not be oppressed by vsury is judicial . to make the meaning of this distinction clear , we must know that all judicial laws were made for that hedging in or enclosing of the moral law , and whereas the morall law was delivered either in general affirmative commandements , or negative prohibitions , the judiciall comes after and gives some particular politick directions in the observation of them ; for example , the moral law saith in general thou shalt sanctifie the sabbath , then comes the judicial and saith , ye shall kindle no fire throughout your habitations upon the sabbath day , exod. 35. 3. so the moral law tells us thou shalt not steal , the judicial adds , if a man steal an oxe , or a sheep , he should pay five or four fold for it , and in most cases but double , exod 22. 1. 4. so then there is a general equity in all judicials which is moral and eternal . there is a law levit. 25. 23. the land shall not be sold for ever : whereby selling of inheritance is forbidden , and this law did bind naboth 1 kings 21. 3. that he would not sell his inheritance to king ahab . the equity of this law which binds all men , even infidels , to preserve or procure an inheritance or estate for their posterity , remaines still in force ; yet absolutely , not to sell any land is esteemed no otherwise than a judicial law fitted for the common-wealth of the jews : so the perpetual equity of sanctifying the sabbath , and of not stealing abides , although the kindling of a fire on that day is now arbitrary ; and the compensation of stealing is left to the positive laws of each nation . the same law that forbids us to steal , bids us to relieve the poor , and so doth the equity of the law of vsury . it is sufficient that the general equity of this law be observed , and the poor relieved , but that in particular they must be relieved by the not taking vsury of them is not necessary . it was a sin in any jew to take vsury of his poor , although he did relieve him otherways , because god did restrain him to that particular manner of relieving the poor . but with us it is otherwise ; if by any other meanes we do sufficiently relieve the poor , then even the taking of vsury of them is no sin nor oppression . concerning the judicials of moses we must also observe , that they were not so particular , but that many things were left to the ordinance of the magistrate or high priest , and humane ordinances ( as mr. hooker doth observe ) are many times presupposed as grounds in the statutes of god , deut. 24. 10 , there is a judicial law which ordereth only the manner how a pledge must be taken ; this necessarily doth presuppose some former humane law that did order that pledges might be taken . even that ill law or custome of divorce , deut. 24. 1. is regulated by a judicial law , that it might thereby be made less hurtful . the reason why i note these things is , because the law of god concerning vsury did presuppose and was grounded on a former law or custom of the jews which was then in use and practice ; and the speciall caution for the poor might leave the rich to the customs and laws of the magistrates which did always regulate all sorts of contracts . and wheras the law of moses did allow vsury only to strangers ; it doth not follow but that others that were neither poor nor strangers were left to the ordinary laws of the country . no magistrate could give a dispensation for vsury towards the poor , nor a prohibition for it towards strangers : so much as god ordered no humane laws might alter ; as for other cases not specified , they were left to the ordinary policy of the state. for we must not think that god provided all the civil laws of israel : his especial care was to ordain laws for the reformation of such sins as had been learnt by his people of the egyptians , or for the prevention of such as might be taught them by the canaanites . i know that dr. fenton doth inferre that the law which prohibits vsury is moral , pag. 45. because the allowance of it to strangers is only a judicial , for unless it had been a sin , what needs a toleration : since lawful things have no need of a permission ? answ . 1. if the allowing of vsury to strangers be no law at all but only an exception or proviso annexed to a former law , then it can be no judicial ; all laws do command or forbid something , but this if it be an exception doth neither , because it leaves the thing indifferent as it is the nature of all such provisoes in statutes . but if they will have it to be a law , then it must bind affirmatively , and not only that one may but that one must take vsury of a stranger , for in the original it is thou shalt lend upon usury or shalt cause to bite ; and the hebrews understand this to be a commandement and not a permission only . secondly , whereas they compare the allowance of vsury to the permission of divorce , they erre notoriously : for the difference between allowing and permitting is most manifest , as dr. downam confesseth pag. 298. we allow those things only which we suppose to be good , or at least indifferent : but we permit only such things as are esteemed evill . god hath said by moses thou mayst or thou shalt take vsury of a stranger , he never saith thou mayst divorce thy wife if she displease thee , or thou shalt put her away . but the law is , if she do displease thee , and find no favour in thine eyes , and if thou shalt put her away , and if she do marry another , and if he also put her away , then ( saith the law ) her first husband may not take her again . deut. 24. 1. 2 , 3 , 4. so that the end of the whole law of divorce is only to keep the woman from returning to her first husband after a second marriage ; all that goeth before is but by way of supposition : but if any man will contend that the writing of a bill of divorce is enjoyned in the law , it must follow that it is not a permission but a command , contrary to our saviours doctrine who calls it a permission , mat. 19. 8. and if it be a command , we must needs understand it as an order only how and after what manmer the divorce should be , to wit by bill in writing : but not as an order that did command men simply to be divorced . it is very little less than blasphemy to say that moses law should allow any thing that was evil . it is the power of the law-giver to make both the rule and the exception to it . it is an over-bold speech of dr. fenton to say , that notwithstanding moses law had given liberty to the jews to take vsury of strangers , yet it was a sin to do it , and that they could not be absolved in the court of conscience , although they might be absolved in the external court , pag. 45. whereas dr. fenton doth pretend that a reason that moved god to permit this sin of vsury to strangers , was to prevent the greater oppression of his own people , and that the hardness of the jewish hearts was such that if they might not have taken vsury of strangers they would have made a prey of their own brethren . ib. answ . how much doth this derogate from the laws of god ? as if they were not able to bridle one sin but by the toleration of some other ; and if the hardness of mens hearts must be born with , since mens hearts are as much hardned in other sins as in vsury , why are not some other sins tolerated as well as vsury ? surely the idolatry of the jews was as great as their vsury , and their hearts went a whoring after strange gods , yet dr. fenton cannot shew that any idolatry was permited them in any kind . i find some criticism used by dr. downam ; upon the hebrew names in scripture which signifie a stranger , pag. 208. but i cannot find that dr. fenton doth make any use , the three sorts of ger , tashab , and nocre ( which he translates to be advena , inquilinus , and hostis ) are insisted upon by him . he would have nocre to signifie an alien by birth , religion , affection , and dwelling . this distinction he labours not to prove , neither do i think it sound , because i am informed by those that are skilful in the tongues that the hebrew root doth signifie to be ignorant or not to know , so that whosoever was unknown , was nocre , a stranger , though he were not of another nation , if he were but only of an unknown family ; the word is used by solomon pro. 5. 20. and 6. 24. where he calls a whore a strange woman , no man must think that he meanes such whores only as are of another nation or religion , but all such as were not to be known to them as wives ; so god forbids the jews deut. 17. 15. that they should not set a stranger to be king over them : surely he meant such strangers as dwelt amongst them , there was little danger that they would choose an enemy that dwelt in another country . i find in levit. 22. 10. it is said , there shall no stranger eat of the holy thing , that is , whosoever is not of the priests family ; so that the word stranger may sometimes signifie an israelite of another family or tribe . d. downam affirms that a jew was permitted to take vsury of such strangers only as were enemies and aliens both in affection and religion , birth and habitation : so that if a stranger did but dwell or converse amongst the jews , they might not take vsury of him . but dr. downam should remember that a brother and a stranger in the levitical law are membra dividentia , he that is not a brother is a stranger , and è contra , &c. now a brother levit . 25. 42. is only an israelite circumcised brought out of egypt , if therefore the law had prohibited only the taking of vsury of an israelite , and allowed only the taking of it of an enemy stranger , then the law had been very imperfect and defective , because there had been no direction in the law for such strangers as had been sojourners or proselytes , who are neither brethren nor enemies ; if any man think that a proselyte or sojourner might be accompted a brother let him but read levit. 25. verse 39 , 40 , 42 , 44 , 45 , and 46. i know dr. fenton p. 46. would have us think that a jew might take vsury of a stranger , because he might also kill him : but i must deny that any private man might kill a stranger but in a publick warre ; neither can the like text be shewed for the allowing of the murther of a stranger by a private man. many places there be in which the jews were enjoyned to be charitable to strangers , thou shalt not vex a stranger , exod. 22. 21. love ye the stranger , for ye were strangers in the land of egypt , deut. 10. 19. thou shalt not oppress a stranger , for ye know the heart of a stranger , because ye were strangers in the land of egypt , exod , 23. 9. there was in many cases the self same charity to be shewed to the stranger as to the poor ; the corners of the harvest-field , the gleanings of it , and the single grapes , thou shalt leave for the poor and the stranger , levit , 19. 9. also the third yeares tyth , the forgotten sheafs , the feasts of pentecost , and of tabernacles , were appointed for the relief and benefit of the stranger , fatherless and the widow . there are many more laws to be found in the book of moses which are made for the benefit of the poor ; the equity of them certainly continues unto this day ; but no man but a jew is so mad as to say the rigorous observation of them is to be required of us ; why then must they law against vsury more than all the rest be necessary ? it may as well be affirmed that all the judicial laws are moral ; let them shew us by what rules they do distinguish these laws : i do apprehend that the judicials were conversant about the morality of outward actions , as about the distinctions of rights , the distributions of inheritance , the punishment of crimes , as of blasphemy , perjury , murther , adultery , manslaughter , fornication , or the like , about the rites of marriage , of divorces , of bondage , of vsury , of witnesses , and of many other actions , the equity of all which is reducible to some one commandment or other of the moral law . if all the levitical laws be read over , it cannot be found that ever any judicial was delivered with such restrictions , qualifications , and diminishing termes , as the law of vsury : thy brother , thy poor brother , thy poor brother that is with thee ; the general name of neighbour is not so much as used about it : it is no where said thou shalt take no vsury of thy neighbour . besides , this law hath an allowance which no other judicial hath . and lastly , this law of vsury taken in the sense of our adversaries ( for all increase from the rich also ) can be no breach of charity in some cases , and then there will be no equity in it , which is found even in all judicials . indeed i find dr. downam brought to such straights as to maintain that there be other respects which make vsury unlawful besides the hurt of the neighbour , pag. 295. but if it be forbidden by the moral law , and that law be a branch of the second table ( as dr. fenton affirms ) how it can be a sin without breach of charity to the neighbour , passeth my understanding , since charity is the fulfilling of the law . whereas dr. downam doth compare vsury to an officious lye , which is a sin , though it hurt not but help the neighbour , pag. 277. it is true an officious lye is a sin : but a sin against the first commandement of the first table as it is repugnant to truth which is an essential attribute of god : every one that lyeth doth thereby deny and forsake the true god. let dr. downam tell us , which commandement of the first table is by vsury violated . it is not sufficient to say , that all vsury is a breach of our allegiance to god , this is but begging of the question , unless this disobedience can be referred to some particular precept of the decalogue , as the officious lye is to be first ; as for general disobedience , it is a sin that goeth through all the commandement , and is to be referred to each particular precept according to the several objects of it . it is further insisted on , that the prohibition of vsury is coupled in ezekiel 18. with sins against the moral law , from thence an inference is made that it self must be moral . answ . 1. if we look upon other scriptures we shall find judicials and morals mingled together in the giving of the law : we may see in levit. 19. 9. the prohibition of reaping the corners of the field , and gleaning the vineyards , which were judicials , set immediately before the forbidding of stealing , lying , and swearing , which are parcels of the moral law. in the 13. verse of the same chapter it is said , thou shalt not defraud thy neighbour , nor rob him : the wages of him that is hired shall not abide with thee all night untill the morning . the former of these is moral , the latter is judicial . and also in the 16. verse , the prohibition of enchantment , or witchcraft , is set between the forbidding of eating bloud , and rounding the corners of the head , and marring the corners of the beard . secondly , whereas dr. downam saith pag 219. the holy ghost deciphers a wicked man , that should dye the death if he did any of these things : we find first that the words in the orginal are , if he do like to any one of these things ; or as our new translation hath it in the margent , or that doth to his brother besides any of these . thirdly , whereas dr. downam conjoyns these sins by the disjumctive or , our new translators use the copulative and , lastly , to confound dr. downam's opinion , the text in the 13. verse saith , he hath done all these abominations , he shall surely dye . and good reason ; for some of the crimes were capital by the law of moses , as idolatry and adultery , but vsury , or the taking and keeping of a pledge hath no kind of punishment appointed by moses , neither hath any man denied , but that the law of restoring the pledge was judicial , and not moral . but let it be granted to dr. downam ( that which he can never prove ) that death is threatned by ezekiel to usury ; may it not still be a judicial law for all that ? was not the law in exod. 21. 1. a judicial , whereby it is ordered that an hebrew-bond-servant should at seven years end be free and at liberty ? yet god doth threaten the people for breaking this law , by reassuming their servants with a liberty to the sword , to the pestilence , and to the famine , jerem. 34. 17. also in numb . 15. 35. the man that gathered sticks on the sabbath day was stoned by gods appointment , and yet the law was but judicial , and not moral . before i conclude this question about the nature of the law against usury , it is not impertinent to remove a scruple that is objected . it may be asked of me that maintain there is no law in scripture now in force against usury , what text can be shewed that it is lawful ? answ . there needeth none ; for if the law of god do not now forbid it , it is sufficient that the law of nature , reason , and custom doth make it lawful . about things easie and manifest ( saith mr. hooker ) by common sense , there needeth no higher consultation — the means of some things is such , that to search the scripture of god for the ordering of them , were to derogate from the reverend authority , and dignity of the scripture . if i should ask dr. fenton what text he hath to prove that letting of land is lawful , it would ask him some time to find it ; or how he can warrant the selling of land , which is expresly forbidden in the law , levit. 25. 23. it may be i can alledge as good a text for usury . i think the 6th of luke which is alleged against it may with better reason be produced for it , and if we will stand to the literal and common sense of the word in the original , we may conclude that it is not only allowed , but commanded there ; what exceptions can be taken if a man should translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lend upon vsury ? is not that the proper signification of the word in all authors ? hath not the latin borrowed the words danista an vsurer , and danisma vsury , from the greek ? although our translation saith only lend , this general word may also comprehend lending upon use . it accords with the original , and crosseth not the translation . but it may be lending upon vsury may be here in this text allowed by our adversaries , if we will observe , as it followeth in the text , to look for nothing again . these words of looking or hoping for nothing again although they be answerable to the vulgar translation , yet in the original they have another more proper signification , as is shewed by beza , who is no friend to vsury ; you shall have his words in his annotations upon luke . 6. 35. i confess ( saith he ) that i never read in any other place the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this signification [ to hope for ] when as properly it signifieth to despair . and surely it may seem that our lord in this place did consider what doth many times hinder men from lending their mony to their poor brethren ( to wit the fear lest they lose what they lend to the poor ) and therefore he would remove that fear from us , and bring us to this pass , that as often as we help our neighbour for gods sake , we should never think that it may be to our loss , since god makes himself a pledge and surety that we shall receive with much vsury whatsoever we lend : if we follow this interpretation , then instead of [ looking for ] we must say [ despairing ] and so the syriack interpreter understood this place — they are decei●ed which wrest this place for the prohibition of vsury ; as if christ had forbidden us to covenant or exact any thing above the principal . thus far beza ; wherein we have his opinion and reason , and by the help of his direction the text may be most fitly translated , lend upon vsury not despairing ; for to lend looking for nothing again , is , as the bishop of winchester hath observed , not to lend but to give . 4. of the properties of letting . dr. fenton and dr. downam cannot endure to hear that vsury should be called letting of mony . many are the properties that are ( as they think ) inseparable from letting , and cannot be found in the putting out of money . hiring or letting ( say they ) is of such things as are not spent in the use , but have a fruitful use in themselves naturally ; which use may be valued apart and be let , the property remaining in the letter , and the thing if it miscarry without the fault of the hirer belongeth to the letter only . if we ask from whence they collect these distinctions and properties of letting , or whether they have any rule for them in scripture ; they answer , though there be no text for them , yet the law of nature and reason which ordereth and regulateth all humane contracts , doth teach them . let it be so : and let us have leave a little to examine by the same law of reason and common sense these properties of letting , and see whether any or all of them may be applied to money . i confess things hired are not to be spent in their use . neither is money properly said to be spent in the use , it is not to speak like a grammarian , to say any thing is spent in the use , for spending and using are in propriety of speech distinct actions , howsoever by reason of some similitude between them they be used promiscuously by the vulgar phrase . a thing used doth remain the same after the use to be used again ; but a thing spent perisheth or is consumed in the spending , so that no further use can be made of it . mony is not thus spent , at the most it is but said to be spent to him that hath made no profitable use of it , in it self it remaines unspent and useful to others . thus much dr. fenton saw very well , and therefore he doth not urge this property as dr. downam doth , but seems to yield , and say pag. 65. that also of spending mony in the first use , as if the use and property were inseparable , so stood upon by school divines ( he might also have said canonists ) is much subject to cavil , for there is sensible difference between spending a loaf of bread , and disbursing mony for gain — a loaf once eaten hath no second use to him that eat it , or to any other : mony laid out remaineth still the same to be used by another ; and the same in the equivalent to him that laid it out : and the same individual peices which once delivered shall never happily return again to the same person ; there may be some difference in a philosophers brain , but not in a merchants purse , it is all one whether it be the same shilling or another as good . things let ( say they ) must have a fruitful use naturally in themselves . if this property were true , i would confess money might not be let. but common sense doth confute this assertion . what fruitful use hath a house naturally ? doth one house beget or bring forth another ? is it not an artificial thing , as tools , instruments , and furniture ? all which are lawfully let , although they have no more fruitful use by nature than money hath . all things that are useful either by nature or art , that have either fructum in themselves , or questum by industry , are the object of letting : no man will deny the artificial use of mony , yet i find dr. fenton to contradict himself in this point of the use of mony , his words are , p. 20. the monies of a tradesman be his tools by which he getteth his living : if therefore they be retained from him to his sensible detriment , satisfaction is due in justice & equity without touch of vsury , in an other place ( pag. 94. ) forgetting this he determines that nothing whatsoever it be , natural or artisicial , but it serveth either to feed , or to cloath , or to work withal , or to play withal , yet for mony there is no use to be made of it . mony have thus an artificial use distinct from the spending of it , this use of it is valuable apart , and to be guided by the same rule which serves for the true valuation of any other lettable thing : we see by daily experience that the valuation of the use of mony is more certain than of other things . it remaines then , that money hath an artificial use which is valuable , and in that respect may be let as other artificial things are . to proceed . another property ( say they pag. 16. ) of letting is , that the use only is passed over , the property resting in the lender . whereas lending passeth over the property with the use for the time it is lent. is this true ? then a man had need take heed of lending , if when he lends he loseth the property of the thing lent : surely i should think that the use and possession only ( and not the property ) is passed away in lending and letting also . he that hath lent his mony during the time that it is lent & out of possession , hath power in law and a right to give or bequeath at his pleasure , that which he could not dispose of , if he had no property in it . a property in the sum lent , or to the equivalent , which is all one , as dr. fenton hath ingenuously confessed . it is a frivolous exception to say he hath not a property in that individual shilling which he lent , since art hath so ordered it that all shillings are the self same in use , and as one shilling . if all other natural and artificial things , which are confessed to be lettable , were of equal value and use ; if all horses and sheep were alike in all things without any real difference in their goodness and use , it would be all one to him that had let his horse , to receive his own horse or another . we must understand ( saith dr. fenton ) a special kind of lending which for penury of words , and narrowness of our english wanteth a proper term . in latine it is called [ mutuum ] or mutuatio — which is ( saith he ) the free passing over both of use and property for a time , at the time ended to receive the like gain ; thus he . if it be passed over but for a time , then at the time ended the same again . must be restored ; why then doth he name only the like again ? if only the like be restored then the thing it self is passed over for ever . dr. wilson the civilian in his book of vsury puts the case how hiring of mony may be lawful ; if a man borrow a 100 l. only to make shew of , either at some bank , or otherwise to perswade the world that he hath a 100 l. of his own , and if he never spend it but presently restoreth the self same 100 pound which he borrowed , in this case the lender may lawfully take and contract for hire or use of his mony because it is not spent in the use . this case is borrowed from the papists , and allowes a man to take vsury for helping to cosen the world , although himself be no way damnified by the want of his mony . but the grand impediment of letting money is , that the borrower ( say they , pag. 17. ) stands to the hazard of it , which they think to be against the law of exod. 22. 14. answer . concerning hazards , we find that in the law exod. 22. 12. about beasts delivered to a neighbour only to keep , that if a beast be stollen he shall make restitution to the owner thereof ; which case shews the owner doth not stand to the hazard but the keeper only , who yet hath not so much as the use or property but only the possession of the beast , so jacob tells laban gen. 31. 39. that if any of his sheep were stoln by day or by night , that he made them good ; therefore their rule faileth which saith every thing perisheth to the right owner . pag. 17. it may be answered , that whatsoever the law was for things deposited , yet for things let the law is cleer that the borrower shall not make it good or stand to the hazard , because it came for the hire . exod. 22. 14. this text is either not understood , or wrested to a false sense , as may best appear if we cite the whole text which dr. fenton hath curtail'd to fit his own turn ; the words are , if a man borrow ought of his neighbour and it be hurt or dye , the owner thereof not being with it , he shall surely make it good , but if the owner thereof be with it , he shall not make it good , if it be a hired thing it came for the hire . answ . 1. it may be thought the text intends beasts only , and not other goods or mony , because the four precedent verses , to which the text hath reference , are restrained to oxe , asse , or sheep , or any beasts : and the same words of dying and hurting are used in this verse which are used in the tenth verse where beasts only are meant , which words are not so proper to express all sorts of hazards of other goods : withall there is greater reason that the hazards of beasts should not light upon the borrower , because , they by the course of nature are daily subject to decay and perish , and many secret diseases lurk in them which the borrowers cannot discern ; whereas other goods , and especially mony , are not of so perishable a disposition , but their suddain destruction is most times by the act or folly of man , and not from the god of nature . but if it be granted that the text understands all goods , then indeed it comes home to the point of vsury ; but it makes for it and not against it : for the law is for things let , that if they be hurt the owner thereof not being by , he ( the borrower ) shall surely make it good . now in usury the owners do not , and for the most part cannot stand by and see how their mony miscarries . indeed when a thing is hired for some particular end wherewith the letter is made acquainted , then he may stand by and see how it perisheth , and of such a lending the text is best understood . it is plain that the letter ( though he had the property ) did not alwayes stand unto the hazard , but only when he stood by , that it might appear ( saith dr. fenton , p. 17. ) not to be the borrowers default . the rabbines exposition of this text may give some light to the understanding of it , and it is thus ; the words are , if it be hurt or dye : that is , hurt in the use , or dye in the work for which it was hired : if a man ( say they ) hire a tool for some particular use , if it be hurt in doing the work it must not be made good : so if i hire a horse to plow with , and the horse whilest he is in plowing dye , then i am free . but if i borrow goods or beasts , and they be lost or stoln , or hurt , or taken away by violence , or dye , i am bound to pay all , if such violence do not befall it in the time of the work . if i borrow a horse to plow with , and he dye either before or after the plowing , i must make him good . to apply this text to money , the most that can be gathered is , that if money be hurt in the using of it , without the borrowers default , it must be at the lenders hazard . but since money is not ordinarily hired for any one particular use expressed , but in general to be employed at the borrowers discretion ; how can the lender of money be comprehended within that law , which did onely relieve the borrower in case the thing hired did perish in that special use for which it was borrowed ? the ground of the equity of this law is , if the thing hired be not able in its own nature to do the thing for which it was hired without perishing , the hirer is not to be at the hazard of it ; money all men know to be able of its own nature to do the thing for which it was hired ; if by any casual or external accident money perisheth , the law provides no remedy in such cases . it is one of the singular benefits and the priviledge of mony in traffique that it is not of a perishable nature . the ends why policy found out the use mony were many : the chief are , that it might be durable , portable , and partible . but to grant them that he that stands to the hazard should have all the gains : is there not hazard to be found in the letter as well as in the borrower of money ? many that have contracted for vsury by bonds and other security have lost both principal and use , and have been thereby undone ; surely such people find hazard in it . it is a rule in the civil law , that omnis mutuatio plerumque damnosa , eoque meretur compensationem . it is fit therefore in equity , that since the lender stands in hazard there should be a gain due to him also . but this gain they allow , so it may be conditional , if the borrower gain . and this conditional gain can only be by partnership . as for letting of mony upon condition of the borrowers gain , it is a course as mischievous and impossible as the letting of land upon like condition ; without experience no man can sufficiently describe it . it would make all bargaines to be nothing but sutes in law , no debts should be due but upon proof and witnesses examined ; nay there is no possibility of knowing mens gaines or losses without racking their consciences , and opening a gap to perjury for every unthrift in his own cause . or if loss and gain could be discovered , how shall it appear , whether it be by default of the party or by the act of god ? many times they both concur , and are so twisted that no eye of reason can distinguish them . in effect , hereby every man is tyed to have an eye to watch the disbursing of every penny which he lends , which is a thing impossible , and therefore the law of reason and of all nations doth think it fitter to tolerate sometimes a mischief which may happen by an unfortunate bargain upon an absolute contract , than to allow of a perpetual inconvenience , which would follow a conditional covenant and overthrow the contracts of all common-wealths . in all letting there is a consideration had of the casualties , and because there may be a possibility of extraordinary gaines it must counter-value the extraordinary loss if any happen , both which being contingent , and seldom happening , they are set one against the other , and a middle indifferent rate between them , which doth ordinarily happen , belongs to the lender , who is not to partake in the extremes : because it is rarely to be shewed that any loss can befall a man in lifeless goods meerly by the act of god , without the concurrence of some fault of man , either of negligence , ignorance , indiscretion , willfulness , or the like . to conclude , the rule that guides the valuation of all contracts , is not what casually is or may be , but what ordinarily is like to happen . as for partnership ( which is a project much magnified by the adversaries of vsury ) let it be examined what it is . those are truly partners who in a joynt stock communicate their paines and travel : so that an equal industry and privity goes along with the imployment of the stock . there the trust being reciprocal , the covenants may be equal and the laws do relieve men upon their covenants and mutual agreements in such partnership : but in this their pretended partnership , where there is but a trust of one side , no equality of paines , no privity in trade , no partnership in the matter of stock , nor in the form or consent of negotiation , but only a partnership in the gaines , this cannot truly be called a partnership , but it is only the office of master and servant under another name , or false title , and differs only in the manner of the wages , which this their case of partnership is contingent , and in the other absolute . besides , in this their counterfeit partnership , a man may make no covenants that can be good in law , nor so much as take a bond for his principal , but he must only trust to the honesty of his friend , since no articles can be made that shall be legal except they be vsurious : nor can be drawn so reasonable as an honest man will be bound by them , or so firm that a dishonest man cannot safely break them . it seems to me , that after all the stir about vsury , dr. fenton , and all his fellows do allow of vsury under another name , interest ; they all agree a man may lawfully take so it be against his will ; that is , when a man detaines his mony from him against his will ; but if a man be so courteous as to consent that another shall keep his mony , he must then stand to the courtesie of the borrower . now that which they do call interest , they do allow in two cases ; either where there is , first damnum contingens , a loss arising ; or secondly , where there is lucrum cessans , gain ceasing : so that if either a man receive dammage , or that his gain be but hindred , he may take interest . now in all lending a mans gain is hindred , because he hath not his mony to employ when occasion serveth , or shall be offered : nor is it requisite that ceasing gain must be certainly proved ; for that is impossible , being a thing contingent , but a probable estimation of it may be allowed ( by dr. downams confession pag. 166. ) and in all probability gain ceaseth , or is hindred , wheresoever there is lending . therefore by this their own scholastical distinction there is interest due for all lending . only successive or intervsury which is before delay of payment they would fain exclude . but if interest be ( as their own melancthon saith ) a debt which he oweth by the law of nature , who hath been to another an effectual cause of dammage , or hath hindred his gain , because nature teacheth that no man must be enriched by the hindring of another , according to the rule of st. paul 2 cor. 8. 13. that one be not eased , that another may be burdened : then it will follow , that delay of payment doth naturally begin from the first minute of lending ; if any will abridge himself of the priviledge of nature by the giving day for payment , yet if it be by a covenant conditional to pay so much interest at the day appointed , then such a contract is but the ratifying of a natural debt , with a dilatory payment for the benefit of the borrower . thus after all their pretended impediments of letting mony , they are forced to confess at last , that an interest may be justly due and taken ; which is nothing else but a hire , a recompence , or an increase of it . the sole doubt they make is about the contracting for interusury . neither is dr. fenton nor dr. downam , so stiff against contracts when they come to the point , as at first they made shew of . dr. fenton saith , pag. 64. it is great reason that the debtor should trust the creditors charity , and not the creditor rely upon the fidelity of the debtor ; and bonds may in some cases be lawfully made , which cannot so lawfully be exacted . this he speaks of contracts without any condition of hazard expressed . also dr. downam doth adde , that if there be a covenant of the one side in eventum lucri , to partake of the gain , and on the other side but a purpose of bearing part of the loss — i would not altogether condemn such a contract , pag 163. thus both these divines do consent that a contract may be made for interest , if there be but a purpose in the lender not to exact or oppress thereby . yet like men uncertain and doubtful what to conclude , they sometimes allow a man to take interest so he do not contract for it , at other times to contract for it , so he do not take it , ( p. 27. ) one while a bond may be lawfully made , so it be not exacted ; another while it is lawful to take where it is not lawful to covenant or contract . again , dr. fenton saith , pag. 129. that the poyson of vsury is in some contracts so closely and cunningly conveyed , as the very turn of the intention of the mind may alter the case to make it just or unjust ; the contract remaining one and the same . if one and the same contract may be just and unjust , then all contracts are not unjust by his own confession . in another place ( p. 125. ) he tells us , we may puzzle him with some cases so cunningly contrived wherein we can find no difference either in justice or charity from other lawful contracts : then quaere whether it be within the definition of vsury — if it appear just and lawful , it shall not appear usurious , it may perhaps border or coast upon vsury . yet our conclusion shall still remain entire , that usury properly so called is simply unlawful . a trim conclusion . but what are we the wiser for knowing that all vsury is unlawful , unless he teach us what is properly called vsury ? this is the main doubt , what is vsury , and what is not ; whether all increase , or increase only from the poor ; whether all contracts for gain by money be vsury . if dr. fenton may be puzled , and be not able to tell us what contracts differ from justice and charity , and what not ; if one and the same contract may be just and unjust ; if that usurious contracts , as they do approach unto equity so far forth do decline the nature of vsury , then are we still ignorant what properly is vsury , only we may know that it is unlawful if we knew what it were . this is the last and safest retreat that dr. fenton findeth . 5. concerning humane testimonies of fathers , councils , divines , heathens , and laws . as for the testimonies of fathers and councils , we do affirm , that neither father nor council did ever define vsury to consist in the contracting for gain , they were not so curious or subtle in those ages as to define it at all . but most of those few passages that are in them may best be understood to mean only such vsury as was an oppression to the poor . as for aristotle , plutarch , cato , seneea , pliny , and some others , i shall offer the confession of dr. fenton , ( p. 65. ) who is perswaded that the very conceit of these grounds ( of the philosophers arguments ) hath moved many to think more favourably of vsury it self than there is just cause — the force of the philosophers argument taken from the barrenness of money , and the unnatural brood of vsury , being mingled with metaphors , if it be not rightly apprehended , is obscure and doubtful . that also of spending money in the first use , as if use and property were inseparable — is much subject to cavil . by these passages we may see what little confidence dr. fenton putteth in the arguments of the heathen philosophers against vsury . as for the bare authority of these men , the speculative determinations of so few philosophers , are no way to be compared with the grave wisdom of whole states , which by practice & by customs in all ages have approved thereof . i know the abuse of vsury hath given just cause both to christians and heathens to declame bitterly against it . merchandizing ( as dr. fenton tells us ) also letting of land , and other tradings have their manifold abuses , and yet are things lawful in themselves ; and whereas all other trades do oppress but within their own circle or limits , and in such particulars wherein they deal , vsury dealing with money which is used in all trades , hath made the abuse thereof more general , and therefore all men have the more frequent occasion to speak against it . the civil law which was gathered out of all the best antient laws both heathen and christian , and which is most in use at this day , doth allow vsury . the laws of venice , genoa , and the low-countries ( three simply the richest states in europe ) do allow thereof , and yet are free from poor , which perswades that vsury is not so hurtful to a state . as for the statute laws of this land they do vary , and one statute mislikes and repeals another , but they all allow vsury of orphans ; and the law last made since the death of dr. fenton in the 21. year of king james doth allow eight in the hundred . the constant practice of the common law of this land , and also of the chancery in point of equity , doth not only allow interest where there is a contract for it , but also doth give it where there is none . to end this point , if all laws and states had thought all vsury to be unlawful , and also mischievous to a common-wealth , and if that partnership be a meanes both lawful and beneficiall , it were strange that no practice nor law of any nation would never establish this latter ; and for all the world to tolerate a sin when so easy a remedy had been at hand , had been an universal madness . 6. argument against vsury . it is to some doubtful , therefore unlawful ; because whatsoever is not of faith is sin. answ . this argument doth not make it simply unlawfull to all , but only to such as doubt , and therefore it proves not the point . for dr. fenton his position is , that all vsury is of it self a sin , and so nothing indifferent . by this doctrine he first perplexeth the understanding of the weak , and so makes them doubt , and when he finds them doubtful , he useth their doubting to prove it unlawful , because they doubt , whereas if it be simply a sin of it self it is as well a sin if a man doubt not as if he doubt . and the place of st. paul rom ▪ 14. by him alledged , speaks not of sins , but of things indifferent ( as eating ) which by doubting only are made sins to the doubters , and to no body else . now if the cause why men doubt whether all usury be sin , be only for that dr. fenton and some others teach so , then the sin of those that doubt may fall heavy upon the causers of it . and if dr. fenton allow usury to be doubtful , it cannot but argue rashness peremptorily to determine there is no doubt of it , thereby to ensnare the consciences of the simple . besides the doubting spoken of by the apostle , though it were of things indifferent , yet formerly before the coming of christ they were things necessarily prescribed by the law , but , after , taken away by the gospel , so that to doubt of them was consequently to condemn the gospel , and deny the faith in christ . but the doubting of usury is no establishing of the ceremonial law , or overthrowing of our belief and faith in the gospel . neither is all doubting meant but such only as overcometh faith , for there is no faith but it is mingled with some doubting . lastly , it is not necessary that faith should be alwayes grounded upon the word of god , for if a man be perswaded of any thing by the light of reason , or by sense , he is justly said to believe it . to the confirmation of this doctrine , i must produce some places of judicious hooker . the will of god ( saith he ) by which we are to judge our actions , no sound divine in the world ever denied to be in part made manifest , even by the light of nature , and not by scripture alone , pag. 97. and he adds in another place , that there may be a certain belief grounded upon other assurance than scripture — we are said to believe whatsoever we are certainly perswaded of , whether it be by reason or sense , pag. 60. and in a third he gives this reason ; it is not required , nor can be exacted at our hands , that we should yield unto any thing other assent than such as doth answer the evidence which is to be had of that we assent unto : for which cause , even in matters divine , concerning some things we may lawfully doubt ; of some things we may very well retain an opinion that they are probable , and not unlikely to be true . then are our consciences best resolved and in most agreeable sort unto god and nature settled , when they are so far perswaded , as those grounds of perswasion which are to be had will bear , which thing i so much the rather set down , for that i see how a number of souls are for want of right information in this point oftentimes grievously vexed , when bare and unbridled conclusions are put into their minds : they finding not themselves to have thereof any great certainty imagin this proceedeth only from lack of faith , and that the spirit of god doth not work in them , as it doth in true believers : by this means their hearts are much troubled , they fall into anguish and perplexity ; whereas the truth is that how bold and confident soever we may be in words , when it cometh to the point of tryal , such as the evidence is , which the truth hath either in it self or through proof , such is the hearts assent thereto , neither can it be stronger , being grounded as it should be : page 73. 74. thus far mr. hooker . therefore it is no argument to conclude that because the scripture doth not allow vsury , therefore it may not be used : for if the scripture do not absolutely condemn it , it is sufficient if reason or sense do guide our belief for the practice of it . i leave those that doubt to consider what dr. fenton himself saith within a few lines in the same page , p. 75. this vsury which we have in hand is no principle of faith , no mystery of salvation to be apprehended in the simplicity of belief : but a point of morality belonging to the second table , and so determinable by the rules of equity and charity . it is objected ( p. 77. ) that it is scandalous , and therefore unlawful . answ . if scandal be taken and not given , it is not in it self unlawful . still he flies from the question . 7. of the unnaturalness of vsury . a fourth reason of dr. fenton is , p. 91. that the encrease of mony is unnatural . therefore unlawful . answ . this is no argument of divinity from scripture , but of philosophy from aristotle . secondly , if it were of force , it serves only against vsury of mony , but not of all other things . thirdly , it is confessed , that mony considered as it is a metal , is not perhaps by nature apt to generation & increase ; and yet even that may be doubted of : but mony considered as it is mony , which art not nature hath produced , may be allowed an artificial increase or gain , as well as houses , ships , and mamy other things not natural . policy hath ordained the value of metals to be the common rule and measure for the worth of all things vendible , and by common estimation it is accompted in the place and stead of such things ; so that in opinion and use mony is both land , house , horse , corn , or any thing that is valued by it ; even man himself , who in worth exceeds all other creatures , is by gods own valuation , prized at a certain sum of mony , and fifty shekels of silver were accepted by god in the place and stead of a man who by vow belonged unto him . levit. 27 , 3. it being then so apparent , that mony is by art taken , and used for all things valuable , both by man and god himself ( who had his peculiar coin , the shekel of the sanctuary , for all sacred uses , exodus 30. 13. ) it follows in all reason , that since the nature of most things that are valued and sold is to bring forth an increase , that mony it self also which is esteemed for them should doe the like , or else art is frustrated of her intention , who found out the use of mony only for the ease and benefit of trade , which proves to be a discommoditie if the benefit of inincrease be lost by the conversion into mony . it is further objected by dr. fenton , that mony may not be let for hire , as a horse , a house , or a cow , because these things are the worse for letting . answ . what thinks he , may a man take hire for a house when he binds the lessee to leave it in as good repair as he found it ? many times a horse by a moderate journey after long rest is the better , whether may the letter take mony for his hire ? if this argument were sound , that no hire ought to be taken , but where the things are the worse for using , then i believe all the rent that hath been paid for land since noahs floud hath been unjustly taken : for it will hardly appear that any acre of land is worse now than in his dayes ; since many acres are bettered by tillage and manuring , which by lying waste are hurt ; and houses also decay most for want of inhabiting . the true rule of letting is not only the lenders loss in the impairing of the thing lent , but the borrowers gain by the use of it . and we must consider , as well what the owner is the worse by the want of that use , as what the thing lent is impaired . if another use my land , though it be not the worse , yet he is the better by having the crop of it , and i am the worse by wanting that benefit of it which he made ; therefore i justly challenge rent for it . the like case is for mony , the borrower hath the use of it , and though the mony be not the worse for using , yet the lender is the worse by missing the commoditie which the other makes of it , and the borrower is bettered by the employment of it . also it is objected ( pag. 148. ) that mony is void of all immediate use in it self to the possessor while he doth enjoy it . answ . so it is with land , which immediately neither clothes nor feeds any man , but by the mediation of tillage and pasturage both are effected , and though no man immediately eats or wears mony , yet by the meanes of it food and raiment are procured . another objection is , that mony the more it doth increase the more it may , which is unnatural , and contrary to other increase . answ . it is so in other sorts of increase ; for one sheep brings forth a lamb , and that sheep and lamb in time bring forth a double increase , which multiplies to a third , and so forward : so one hundred pound brings forth ten pound , and both together in time increase to produce eleven pound . the only difference is , that mony is more durable than other fruitful things , which by course of nature are more perishable . 8. of the ungodliness of vsury . it is ungodly and impious , against the first table , because it dependeth not upon gods providence , but is assured by bonds against the act of god. answ . 1. dr. fenton forgets that he said vsury belongs to the second table ; why is it here made a breach of the first ? secondly , the vsurers security is to arm himself against the ordinary frauds , negligences , or other follies of the borrower . if by the hand of god an extraordinary loss do happen , by the like meanes also an extraordinary gaine may be raised sometimes , both which belong to the borrower , except the mercy of the lender , to whom he is to trust , relieve him . and surely the vsurer hath greater cause , and seems also to trust god more than any other man , and is least armed against him . he had need pray against foul weather , tempest , wind , and wrack ; for although he be no husbandman , merchant , tradesman , no labourer , yet by the thriving of all these he must live , if all or any of these miscarry , it is not his bonds many times which help him . neither against the hand of god only is he unarmed , but against the frauds of men many times his security cannot defend him . how many have been defrauded of their principal debts by fraudulent deeds of gift , by concealing of goods , and divers other wayes ? it is true some few in a city may sometimes attain to a noted wealth by usury ; but these are but as cyphers in comparison of hundreds , who living by the like employment of money , do scarce attain to a moderate gain whereby to maintain themselves in their first condition ; and many times as skilful usurers as the best , what by the loss sometimes of interest , sometimes of principal , and other whiles of both , and many times by the lying still of their mony for want of reasonable security , have proved in the end perfect beggars by this trade . and what greater argument can there be of the hazard and danger of mony that is lent , than the common opinion of the world , which esteems a small revenew in land of fee simple , more safe and certain than almost a double encrease in mony with perpetual hazard ? and for this cause land is dearer than mony . as for taking of bonds for payment , it is no more injurious to the providence of god than to have a bond or covenant of a tenant for the payment of his rent ; for although some years by the unseasonableness of the year , or by some other act of god , the land yields not the rent contracted for , yet the tenant is absolutely bound to pay it without any condition of gaining so much by the land : and the reason is grounded upon great equity , and is all one both for contracts of land and mony to be absolute . nither god nor nature have proportioned the valuation of lands , commodities , or moneys ; no text can be brought to prove an acre must be just sold at such a price , or a commodity at such a rate ; the worth of things in proportion one to another , is a humane arbitrary custome , grounded upon the several necessities or opinions of each particular nation . thus the common estimation doth allow lands , goods and mony taken with all casualties , hazards and charges , to be worth one year with another about a certain value ; and it is reasonable that such a certain value should be contracted for : so that as the seller or letter is not to participate of the extraordinary gaines that may be raised , so he is not to sustain the losses if any do happen . 9. of the injustice of vsury it is further urged , ( pag. 98. ) that it is unjust , because it takes hire for loan , and sels charity , which should be free , so that things are not lent but let , if they goe for hire . answ . 1. dr. fenton can shew no reason why mony may not be let , as well as lent ; as well as a house or a horse which may be both : i ought in great necessity to lend freely to the poor , yet this work of charity doth not hinder me from letting the same thing where there is not the like necessity . if the use of money for a time be worth money in buying and selling , as dr. f. confesseth ( pag. 99. ) the rule may better hold in letting , which is no work of charity , though both in letting and selling charity is to guide us . it doth not follow that because i must lend a shilling for a day , therefore i may not lend a pound for a year . besides , even in letting for hire , there is often both charity and friendship shewed : as , if i let a thing for half the value the use of it is worth , to one whom others dare not trust with their goods . if some things which are spent in the first use may be sold for increase , why may not other things that are used be let in the same sort , since letting is but a temporary kind of selling , and selling in effect a perpetual kind of letting . if such things as are bought this day for ten pound may be sold to morrow for eleven pound , may not the same ten pound which by buying and selling may encrease in one day to this eleven pound , may it not by letting increase in a whole year to as much ? nor can there be any reason shewed , since money hath a gainful use in it self ( and as solomon saith , answereth all things ) why i may not as well let a hundred pound in money , as a hundred pounds worth of cattel , houses , or lands , which i buy with my money : and because they often tell us that he that bears the hazard must have the gain , i must ask what they will say to a lease for life wherein both parties hazard , yet but one gains . dr. andrews bishop of winchester hath an argument against vsury , taken from the rule of our saviour , luke 6. 31. as ye would that men should do to you , do ye also to them likewise . nemo ( saith he ) sibi vellet vsuras infligi , cum fratre sio agat igitur . no man is willing to have vsury taken of him , therefore he must not take himself ; every man desires to borrow freely , therefore he must lend freely . answ . the rule of our saviour must necessarily be thus expounded , whatsoever ye will , that is , whatsoever you will according to right reason or common justice ; for if any man be so unreasonable or so frantick as to will that others should kill him , yet my lord of winchester will not say that therefore that man may kill another . so he that desires to borrow freely , breaks the rule of common equity and rectified reason , by coveting his neighbours goods ; for he that desireth to benefit himself by the use of another mans goods , doth therein uncharitably desire the hindrance of his neighbour . also it is objected , that the greatness of gain which is made by vsury is unlawful . pag. 100. answ . 1. this is no proof against all increase of money ; but onely against excessive gains : whereas it should be proved that vsury of a penny in the hundred is a sin , as well as of ten pounds . secondly , by this rule all gain of merchandizing is condemned , which is ordinarily far greater than that of ten in the hundred . thirdly , the greatness of gain by lending must be estimated by the common opinion of the countrey : otherwise how can any mans conscience warrant him to purchase any inheritance ? men buy land to them and to their heirs for ever , that is till dooms-day ; which when it will come no man knows , and yet as if every purchaser knew the hour , he bargaineth for land at fifteen or sixteen years purchase . but the last day may come within a year , or within fifteen , or perhaps not within fifteen hundred years : howsoever it be uncertain , yet the publick valuation doth esteem it certain ; and no man buyes land at fifteen years purchase , upon condition that dooms-day come not before , because perhaps then he may have a dear penny-worth : nor upon condition that if the world last longer than fifteen years , that thenceforward the purchaser should pay a further sum . no , but custome thinks fit to make an absolute bargain , though by the meer act of god it may be made a dear purchase . as the argument of the greatness of gain in vsury makes against trading or merchandizing , so thereby also bargaining for leases for term of years will be made unjust ; and this may the better appear if we examine one of dr. fenton 's examples of vsury in this kind : if ( saith he , pag. 21. ) purposely to avoid the statute , i will purchase an annuity of twenty pound per annum with an hundred pound for ten years , this is bargain and sale , yet the very same with vsury , differing only in parchment , and manner of covenanting , subject to the same iniquity and inequality ; poisoned with purpose of avoiding the statute and penalty of vsury . ans . 1. if onely the purpose to avoid the statute makes his case to be vsury , then before the statute it was no vsury , for there could be no purpose to avoid a penalty that was not , and this is to make vsury a breach only of mans law and not of god's . let us ask dr. fenton whether a lease for years and annuity bought with money be vsury simply in it self ; he dares not say it , his answer is , pag. 129. we cannot condemn it for vsury ; and yet he seeth most apparently it is of the very self-same nature with lending upon bonds , and differs only in the security : upon bond a man ties himself , upon a lease a man ties his land , in both these there is the like increase by money , and both pay alike at the end . secondly , this case i find put of a lease that brings in above ten in the hundred , thereby to make it more odious : but give us leave to put it in other termes , and then ask his opinion , if with a hundred pound i purchase an annuity of ten pounds per annum and twenty shillings over yearly for ten yeares , is this vsury because it is an increase above the principal ? it is the very self-same bargain in nature with his , it differs only in the quantity of increase . now both by his definition and argument , as well the increase of a penny is vsury as of ten pounds in the hundred , so then by his doctrine a man may not buy a lease worth one penny more than his principal . if it be pretended that bargain and sale of leases be lawful if it be reasonable , otherwise not ; then if the unreasonableness only of the bargain make it a sin of vsury , then the former doctrine which saith all increase is vsury , is thereby denied , and i confess that an unreasonable bargain is a sin , but of theft in general not of vsury . thirdly , the principal purpose in buying an annuity or lease for yeares is to gain by a hundred pound , which since it could not safely be done by bonds , therefore by a second intention men labour to avoid the statute , so that to gain and in gaining to avoid the statute is the purpose of such contracts , and not chiefly to avoid the statute , which might best be avoided by not purchasing at all . fourthly , it is no sin to avoid a statute by lawful meanes ; if the contract of bargain and sale be in it self lawful , why should it be a vice and not a vertue thereby to avoid the penalty of the law , since laws are purposely made to force men to avoid them by lawful meanes . fiftly , whereas dr. fenton ( pag. 129. ) concludeth , that if simply without any pretence such annuity of rent be bought or sold , we cannot condemn it for vsury . it follows that the pretence or intention of the heart , and not the contract makes it vsury : and that ( as he himself confesseth pag. 128. ) if the intention be right , that which formally is vsurious , upon the matter may in justice be equivalent to a lawful contract . if formal vsury may be no vsury , we must look for a new definition of vsury in the consciences of men , and not in dr. fenton's treatise ; and if vsury be committed in buying and selling , what contract will be found in the world without vsury . to instance in some other contracts , let us consider of the absolute buying and selling of land , or of purchasing an annuity for life ; because these two contracts are esteemed by most men to be the lawfullest of all others , yet in both these , the just and ordinary valuation both of fee simple land and of leases for lives is grounded and guided by vsury only , and as the use of mony goeth higher or lower , so the prices of these rise and fall , so that in very truth he that purchaseth land is the greatest vsurer in the world , because he maketh the greatest and certainest gain by his bargain , for example ; admit land is bought and sold for sixteen yeares purchase , and let the inheritance of the land be made away for so little a summ as the land will bring home in sixteen years ; what conscience is there to keep that for ever , which in so short a time payeth the purchaser his principal ? there can be no other reason yielded for this great disproportion but this , that both the purchaser and seller do equally value the use of the mony , and do make the bargain accordingly . the purchase-mony considered with the use of it would last about a 1000 years in paying yearly so much as the rent of the land is , therefore the purchaser expects to enjoy , and the seller intends to part with the land for ever , because the inheritance of the land after a thousand yeares is not valuable , for that ordinarily within four or five hundred yeares the possessions of the ancientest families come to a period , or decay . in like manner , an annuity for life is bought for nine yeares purchase , not because a mans life is ordinarily taken to last but nine years , but because the mony with the use will last almost twice nine years in paying the annuity : so that if the purchaser of the annuity dye within eighteen years , the grantor may be a gainer , or at the least a saver , by the bargain ; but if he live above eighteen yeares the grantor must be at a loss . this casualtie of a lease for life , wherein the buyer hopes by his own life to be a gainer , and the seller hopes by the death of the buyer to be a gainer , hath made some men ( if we will believe thomas aquinas ) to think that a lease for life is the worst kind or double vsury , beause there is an usurious intention on both sides , as well in the grantor as in the grantee to gain . if many men who are fit for callings live idlely on vsury , they sin , but no otherwise than those that let their lands : they may and ought to serve god and their country in some calling , if they do not , it is no fault of vsury , but an abuse of it . neither let any man fear that vsury will bring idleness in the world , for if all men be idle there can be no vsury . it is the usury-imployment of men by their trading that makes the use of mony to be at so high a value , and many must be idle if they borrow not a stock to set them on work . 10. of the vncharitableness of vsury . in the last chapter of dr. fenton his second book , i did expect some extraordinary argument against vsury , because it treats of the breach of charity by vsury , and the opposition between them : i did long to see it proved ; but now i am come to it , i find it the shortest chapter in his book , both in quantity , and proof , the little that he saith is in effect , that vsurers are commonly uncharitable pag. 106. answ . i. did expect to have it proved that all usury is in it self uncharitable , and he tels us that all vsurers are so : it is the fault of the men , and not of the thing . thrift which of it self is a vertue , being abused is the hinderance of charity , and yet thrift is no breach of charity : a thrifty man and an vsurer may be merciful to the poor , because they are many times better able than others . if vsury of it self were a breach of charity : then not to lend to vsury were an act of charity : which is but a meer privation and no act at all . the reason why vsurers be commonly found merciless , is for that in many men covetousness makes them vsurers , and not vsury brings them to be covetous . many vsurers are found well disposed to charity , and give twice as much to charitable uses as those that have twice their estate in lands and are no vsurers . since then all vsurers are not uncharitable , and those that be , are found , and not made such by vsury , it is but small charity to say that vsury of it self is the breach of charity . finis . books printed for william crook at the green dragon without temple-bar , 1678. 1. the compleat vinyard , or the most excellent way of planting of vines : by w. hughes . octavo , price 2 s. 2. the compleat measurer , or a new and exact way of mensuration : by thomas hammond . 8 o. price 1 s. 3. praxis curiae admiralitatis angliae : authore f. clark. 8 o. 4. a description of candia , in its antient and modern estate , with an account of the siege and surrender to the turks . 8 o. price 1 s. 5. the deaf and dumb mans discourse , a discourse of those that are born deaf and dumb , and a discourse of the reason and speech of beasts , particularly the elephant . in 8 o. price 1 s. 6. des cartes life . 8 o. price 1 s. 7. gee ' s steps to the temple . 24 o. 8. imitation of christ . 24 o. 9. an answer to mr. ferguson about justification and christs satisfaction , by j. knowles . 8 o. 10. mr. hobbs de mirabilibus pecci . 4 o. 11. sir hen. blunts voyage into the levant . 12 o. 12. mr. hobbs rosetum geometricum . 4 o. 13. greek testament in 8 o. 14. darling's carpenters rule made easie . 12 o. 15. the flower-garden inlarged , shewing how to order and increase all manner of flowers , whether by layers , slips , off-sets , cuttings , seeds , &c. also how to draw a dyal as a knot in a garden : to which is added a treatise of all the roots , plants , trees , shrubs , fruits , herbs , &c. growing in his majesties plantations . 12 o. by w. hughes . 16. the poems of dr. corbet bishop of norwich , 12 o. 17. boccalin ' s pernassus , fol. 18. ogilby ' s virgil engl. with cuts , 8 o. 19. brownlow's reports compleat , in two parts , 4 o. 20. the court of curiosity , being a pleasant fortune-book , a learned treatise of dreams , and an ingenious discourse of physiognomy : written in french , now englished , the 2d edition improved , 12 o price 2 s. 21. lux mathematica , author tho. hobbs , 4 o. 22. principia & problemata aliquot geometricae ante desparata &c. auth. t. hobs , 4 o. 23. the american physician , treating of the roots , plants , trees , fruits , herbs , &c. in america , by w. hughs , 12 o. 24. shafto ' s great law of nature , against mr. hobb ' s leviathan , 12 o. 25. calliope's cabinet opened ; wherein all gentlemen may be informed how to order themselves for funerals , feasts , and all noble meetings , to know all degrees of honour , and how all are to take place , with a dictionary of heralds terms , &c. 12 o. 26. a new collection of songs and poems , &c. 27. a discourse of the dukedom of modena , 4 o. 28. brevis demonstratio , proving the truth of the christian religion by reason , 12 o. 29. the memoires and are adventures of the life of henrieta sylvia moliere , in six parts , written by her self in french , and now translated into english , newly made compleat , 12 o. 30. walton's lives of four eminent men , 8 o. 31. nomenclatura , greek , latin , and english , 8 o. 32. the lord bacon's collection of apophthegms , 12. 33. mary magdalens tears wip'd off , 8 o. 34. parthenissa , a romance , written by the earl of ossory , fol. 35. the primitive institution , or a seasonable discourse of catechising , by l. addison , d. d. 12 o. 36. the present state of the jews , wherein is contained an exact account of their customes , secular and religious , as used at this time , with an account of the talmud , by l. addison , d. d. 37. homers works , most excellently translated out of greek into english by the famous thomas hobs , 12 o. 38. the golden rule of arithmetick made more easie than any other books of arithmetick hath it , 8 o. 39. a supplement or third volum to mr. hobs his works , 4 o. 40. seventy eight characters , 8 o. 41. euterpe revived , being late epigrams , 8 o. 42. the grounds of greatness , 4 o. 43. camera regis or a short view of london , containing the antiquity , fame , walls , river , bridge , gates , tower , cathedral , officers , courts , customes , franchises . &c. of the said city , 8 o. price 1 s. 44. a sermon at the funeral of a man drowned in a pit not long ago , 8 o. 45. howel ' s visitation sermon , 4 o. 46. historians guide in 2 parts , 8 o. 47. the circumcision of the great turk ' s eldest son. 48. naked truth , or the intrigues of amourous fops 8 o. 49. kitchin 's court-leet and court-baron , 8 o. 50. scarron's comical romance , or the history of a facetious company of stage-players , interwoven with variety of pleasant things . written in french by that great wit , monsieur scar ron , fol. 51. a letter about liberty and necessity , written by tho. hobs of malmesbury , with observations thereon by dr. lany late bishop of ely , 12 o. 52. a modest plea for the clergy , wherein is briefly considered the original , antiquity , necessity , together with all the occasions of their contempt , 8 o. price 1 s. 6 d. 53. the astrological judgment and practice of physick , deduced from the position of the heavens at the decumbiture of the sick person . by richard saunders , a practitioner 30 years , 8 o. 54. there is printing an excellent piece of natural philosophy in english . written by tho. hobs of malmsbury , 8 o. these 11 plays are printed and printing . 1. the white devil , or vittoria corombona , 4 o. 2. the old troop , or monsieur raggou , 4 o. 3. cataline's conspiracy , 4 o. 4. the amorous gallant , or lov● in fashion 4 o. 5. the mock duellist , or frenc● valet , 4 o. 6. the wrangling lovers , or incessisible mistris , 4 o. 7. tom essence , or the modish wife , 4 o. printing . 8. the french conjurer , 4 o. 9. wit led by the nose , or the poets revenge , 4 o. 10. the rival kings 4 o. 11. constant nymph , or rambling shepherd , 4 o. 56. a treatise of wool and cattel , 4 o. notes, typically marginal, from the original text notes for div a41301-e120 a rom. 1. 32. b levit. 25. 8. c numb . 35. 11. deut. 19. 3. d deut. 15. 1 , 2. e exod. 21. 22 , 23. 9. f de usuris , leg . 1. cod. theod . l. 2. g glossad novel . 2. c. 4. ad verbum centesima . h glossin cod. de usuris , leg. 26. ad verb. tertiam partem , & ad leg. 28. in principio . i dist . 47. c. 2. verb. centesima . k epist . 2. in fine . l satyr . 3. l. 3. m budaeus de asse . l. 1. n de usuris cad . theod. leg. 2. o cyprian de lapsis annotat. pamel . 23. cap. 4. p conc. general . edit . romae . 1608. p. 23. q neque in ulla lege praeteritumtempus reprehenditur nisi ejus rei quae sua sponte scelerata ac nefaria est , ut etiam si lex non e●●et magnopere vitanda foret . cicero lib. 3. in verrem . n. 76. p. 75. edit . rob. stephani . 1339. r conc. carthag . 1. cap. 13. arelaten . 1. cap. 12. arel . 11. c. 14. s de usuris , leg. 26. cod . just . t ibid. leg. 28. u de vita constantini , l. 1. c. 26. x de exactionibus leg. 3. l. 11. cod. theod . y conc. general . p. 45. b. tom . 3. edit . rom. 1612. act. 4. sext. syn. z ibid. p. 58. eprope finem actionis 4. a carol. magn. & ludovic . pi● capit . lib. 5. cap. 36. lib. 1. c. 5. 38. 130. &c. b can. apost . cap. 44. at post gratian. cap. 43. c leo epist . 1. cap. 3. p. 5. d hist . bologn . da ghirrardacci lib. 3. e burch . lib. 2. cap. 129. ivo . par . 6. cap. 196. & par . 13 in principio gratian. dist . 47. caus . 14. q. 3. f decretal . lib. 5. tit . 19. in sexto lib. 5. tit . 5. clerent . lib. 5. tit . 5 , &c. g hieron de geval . de cognit ione per viam violentiae par . 2. q. 96. * a mountain of piety , is a stock of money raised by the charity of good people , who observing the poor ruined by the usury of jewes , did voluntarily contribute good store of treasure , to be preserved and lent unto them , whereby they upon security might have money at a low rate to relieve their wants , which because the mass is great , and the thing pious and charitable in it self , is called a mountain of of piety . but in respect the officers and other charges incident unto it cannot be had without some emolument , therefore the borrower pays somewhat by the moneth for the lone of that he receives . cajet opusc . de monte pietat . cap. 1. there is another sort , which is , when a prince or state hath need of a good quantity of money , and doth for his supply , either impose a lone upon particular men , or voluntarily receive a good summ from them , and for their security assigns of his revenue 5 , 6 , 7 , or 8 per cent . this differs from use-money with us , in that the lender cannot at his will call it in , or make use of the money it self , otherwise than by transferring his right in the bank to another , only the prince at his pleasure may , by paying all in , dissolve the bank. antonin . par . 2. tit . 1. cap. 1● . in principio . and there wants not learned men which hold both these ways receiving increase to be usurious , and likewise that defend the contrary , that neither of them is , see matheo villani lib. 3. cap. 106. h insexto de usuris c. 8. 9. de quaestioibus . i in clement . de usuris cap. unico . & giovan. villani . l. 12. c. 57. k giovan . villani ib. l ludovi . a paramo . de origine inquisit . lib 2. c. n. 36. m tattato d'inquisitione . c. 23. 30 , 31. n epist . constant . apud socr. lib. 1. c. 6. & apud theod. lib. 1. hist . cap. 10. o beda l. lib. 4. c. 17. p c. 17. p. 299. concil . spelm. q cap. 37. leg. ed. p. 151. r cook instit 3. c. 74. p 163. ſ sim. 〈◊〉 . an. 1126. col. 254. 19 tit contuat florent . ●igorn . anno 1125. p. 501. t apud richard. hagulstad . p. 327. 66. u de pignoribus . c. unico verbo usura , fol. 81. a. x 2 tim. 2. 4. y 1 tim. 3. 8. z cas . conscienc . c. 20. n. 29. p. 418. a epist . 383. b enchirid . c. 69. to . 3. c chani . de canone . to 1. lib. 12. c. 1. n. 34. p. 424. d cajet . opuscul . to 3. de monte . pietat . cap. 6. 9. e causab . ad fron. tonem duaeum . epist . p. 38. f quaest . quodlibet . ut citatur apud antonin . par . 2. c. 11. sect. 28. g s. aug. retract . 2. cap. 13. tentations their nature, danger, cure. by richard capel. sometimes fellow of magdalen colledge in oxford. to which is added a briefe dispute, as touching restitution in the case of usury. tentations. part 1-2 capel, richard, 1586-1656. 1633 approx. 490 kb of xml-encoded text transcribed from 251 1-bit group-iv tiff page images. text creation partnership, ann arbor, mi ; oxford (uk) : 2008-09 (eebo-tcp phase 1). a17936 stc 4595 estc s119212 99854419 99854419 19840 this keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the early english books online text creation partnership. this phase i text is available for reuse, according to the terms of creative commons 0 1.0 universal . the text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. early english books online. (eebo-tcp ; phase 1, no. a17936) transcribed from: (early english books online ; image set 19840) images scanned from microfilm: (early english books, 1475-1640 ; 952:02) tentations their nature, danger, cure. by richard capel. sometimes fellow of magdalen colledge in oxford. to which is added a briefe dispute, as touching restitution in the case of usury. tentations. part 1-2 capel, richard, 1586-1656. sibbes, richard, 1577-1635. [36], 456 p. printed by r. b[adger], london : 1633. 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proofread 2007-06 ali jakobson text and markup reviewed and edited 2008-02 pfs batch review (qc) and xml conversion tentations . their nature , danger , cure , by richard capel . sometimes fellow of magdalen colledge in oxford . to which is added a briefe dispute , as touching restitution in the case of vsury . 1 cor. 10. 13. there hath no tentation taken you , but such as is common to man : but god is faithfull , who will not suffer you to be tempted above that you are able : but will with the tentation , also make away to escape , that yee may be able to beare it . london , printed by r. b. 1633. to the right worshipfvll sir william guise knight ; grace and peace from iesus . christ . sir , those that a honour god , god will honor , and so will godly men : god will ; for he useth not to be behind with any , neither will hee with you : you have done god much honour in setting up such lights in our countrey ; ministers who both b doe and teach : they ( as christ hath it ) shall be called great in the kingdome of heaven ; and so shall you . and so will godly men honour you , both ministers and others : ministers , because you have built us of our coat some synagogues : others ( who had it not beene for you , might have sate in the c shadow of darknesse and death ) for that they now see best by their present mercie , what was their former , and what would have beene their future misery . to save one soule fom death is noted in the d word to be an honourable piece of service : how great is your honour and comfort then ? to whom god hath given an heart and meanes to set up sundrie e lights of it for the saving of many soules , in many parishes . now as god and gods people will honour you for providing that which is f bread g indeed : so you must conceive that satan will not h fall downe from heaven like lightning thus without some stirre ; you doe plucke downe his kingdom , and he will pluck at you , and you must , and ( i hope ) doe provide for his assaults . as for your safety , your i name being written in heaven ( out of satans k walke ) you stand l sure ; the m father holds , and the n sonne holds , and none shall plucke you out of their hands : but as touching your inward quiet , by gods o leave , satan will take his time to winnow you ( not as chaffe ) but as wheat : expect it , he will doe what he can ( and he can doe something ) to interrupt your peace : he hath * no peace himselfe , and so he cannot abide ( as farre as he can doe withall ) that any should have any : he durst and did set upon , and vex the lord himselfe with the smoake of an p heavie tentation : and will he not , dare he not , let drive at us ? verily , when we come to have those * true riches about us , and to be in some spirituall strength , ( which usually is in our later and more q experienced age ) it is usuall that god should , and he often doth suffer satan ; what ? to beat us ? no! but yet to r buffet us , as he did saint paul. wherefore , after some great things done to gods honour , and satans undoing , we are then chiefest of all , to looke for the houre of tentation , and to take the best care we can , both for our safetie and peace : this is to fight , not so much ſ with men , nor with t beasts , after the manner of men , as with u principalities and powers : his arrowes are * firy , and have sorrow enough in them , to make the heart of a christian man to x stoupe : we are therefore , all of us , by all meanes to furnish our selves with such y armes as may fit us in our several occasions . and now to helpe the weaker sort of christians , i have here done somewhat that way , which ( what ever it be ) i doe here make bold to publish it under your name and countenance : to whom i wish , as saint iohn did to gaius ( the z hoste of the church in his time : ) a that above all things you may prosper , and be in health , even as your soule prospereth , yours in our lord christ iesus . richard capel . to the christian reader . after the angels left their owne standing , they envied ours , and out of envie became both by office and practice tempters , that they might draw man from that happy communion with god , unto that cursed condition with themselves . and successe in this trade ; hath made them both skilfull , and diligent especially now , their time being but short . and if neither the first or second adam could be free from their impudent assaults ; who then may look for exemption ? the best must most of all looke to be set upon , as having most of christ in them , whom satan hates most , and as hoping by dis-heartning of them , to foile others , as great trees fall not alone ; no age or ranke of christians can be free : beginners he labours to discourage ; those that have made some progresse , hee raiseth stormes against ; those that are more perfect , he labours to undermine , by spiritual pride , and above all other times he is most busie , when wee are weakest , then he doubles and multiplies his forces , when hee lookes either to have all , or lose all . his course is either to tempt to sin , or for sinne : to sinne , by presenting some seeming good , to draw us from the true good , to seeke some excellencie besides god in the creature , and to this end , he labours in the first place to shake our faith in the word , thus he dealt with adam , and thus he dealeth with all his posterity . and besides immediate suggestions , he commeth unto us , by our dearest friends , as unto christ , by peter : so many tempters , so many devils in that ill office , though neither they , or we , are oft aware of it ; the nearest friend of al , our own flesh , is the most dangerous traytour , and therefore most dangerous , because most neare , more neare to us , than the devill himselfe , with which , if he had no intelligence , all his plots would come to nothing ; this holding correspondence with him , layeth us open to all the danger ; it is this inward bosome enemy that doth us most mischiefe . when phocas ( like another zimry ) had killed his master , mauricius the emperour , he laboured , like cain , to secure himselfe , with building high wals , after which , hee heard a voice telling him , that though he built his wals never so high , yet sinne , within the wals , would undermine al : it is true of every particular man , that if there were no tempter without , he would be a tempter to himselfe ; it is this lust within us that hath brought an ill report upon the creature : this is that which makes blessings to be snares unto us ; all the corruption which is in the world , is by lust , which lyeth in our bosome , and as an achitophel , or iudas , by familiaritie betrayeth us ; yea , often-times in our best affections , and actions , nature will mingle with our zeale , and privie pride will creepe in ▪ and taint our best performances , with some corrupt aime : hence it is , that our life is a continual combate . a christian , so soone as new-borne , is borne a souldier , and so continueth untill his crowne be put upon him , in the meane time , our comfort is , that ere long , wee shall bee out of the reach of all tentation , the god of peace will tread downe satan under our feet . a carnall mans life is nothing but a strengthning and feeding of his enemie , a fighting for that , which fighteth against his soule . since satan hath cast this seed of the serpent into our soules , there is no sin so prodigious , but some seed of it lurketh in our nature ; it should humble us , to heare what sins are forbidden by moses , which if the holy ghost had not mentioned , we might have beene ashamed to heare of , they are so dishonourable to our nature , the very hearing of the monstrous outrages committed by men , given up of god , as it yeelds matter of thanks to god for preservation of us , so of humility , to see our common nature so abused , and abased by sinne and satan : nay , so catching is our nature of sin , that the mention of it , in stead of stirring hatred of it , often kindles fancie to a liking of it : the discovery of divellish policies and stratagems of wit , though in some respects to good purpose , yet hath no better effect in some , than to fashion their wits to the like false practises ; and the innocencie of many ariseth not from love of that which is good , but from not knowing of that which is evill . and in nothing the sinfulnesse of sin appeares more than in this , that it hindereth all it can , the knowledge of it selfe , and if it once be knowne , it studieth extenuation , and translation , upon others ; sin and shifting came into the world together , in saint iames his time , it seemes there were some that were not afraid to father their temptations to sinne , upon him that hateth it most , ( god himselfe ) whereas god is only said to try , not to tempt . our adversaries are not far from imputing this to god , who maintaine concupiscence , the mother of all abominations , to be a condition of nature , as first created , onely kept in , by the bridle of originall righteousnesse , that from hence , they might the better maintaine those proud opinions of perfect fulfilling the law , and meriting therby . this moved saint iames to set downe the true descent and pedegree of sin ; wee our selves are both the tempters , and the tempted , as tempted , wee might deserve some pity , if as tempters wee deserve not blame , in us there is both fire and matter for fire to take hold on , satan needs but to blow , and often times not that neither , for many , if concupiscence stirre not up them , they will stirre up to concupiscence . so long as the soule keepes close to god , and his truth , it is safe , so long as our way lieth above , we are free from the snares below , all the danger first riseth , from letting our hearts loose from god by infidelity , for then presently our heart is drawn away by some seeming good , whereby we seeke a severed excellencie , and contentment out of god , in whom it is only to be had . after we have once forsaken god , god forsakes us ▪ leaving us , in some degree , to our selves , the worst guides that can be ; and thereupon , satan joynes forces with us , setting upon us as a friend , under our owne colours ; hee cannot but miscarry that hath a pirate for his guide . this god suffereth , to make us better knowne to our selves , for by this meanes corruption , that lay hid before , is drawne out , and the deceitfulnesse of sinne the better knowne , and so wee are put upon the daily practice of repentance and mortification , and driven to fly under the wings of iesus christ . were it not for temptations , we should be concealed from our selves , our graces , as unexercised , would not bee so bright , the power of god should not appeare ; so in our weaknesse , we would not be so pitiful and tender towards others , nor so je●lous over our owne hearts , nor so skilfull of satans method and enterprises , we should not see such a necessity of standing alwayes upon our guard ; but though , by the over-ruling power of god , they have this good issue , yet that which is ill of it selfe , is not to be ventured on , for the good that commeth by accident . the chiefe thing wherein one christian differs from another , is watchfulnesse , which though it require most labour , yet it bringeth most safety , and the best is no farther safe , than watchfull , and not onely against sinnes , but tentations , which are the seeds of sinne , and occasions which let in tentations , the best , by rash adventures , upon occasions , have beene led into temptations , and by temptation , into the sin it selfe : whence sin and temptation come both under the same name , to shew us that we can bee no farther secure from sinne , than we be carefull to shun temptations . and in this , every one should labour so wel to understand themselves , as to know what they finde a temptation to them , that may be a temptation to one , which is not to another ; abraham might looke upon the smoake of sodome , though lot might not , because that sight would worke more upon lots heart , than abrahams . in these cases , a wise christian better knowes what to doe with himselfe , than any can prescribe him . and because god hath our hearts in his hand , and can either suspend or give way to temptations , it should move us especially to take heed of those sins , wherby grieving the good spirit of god , wee give him cause to leave us to our owne spirits , but that he may rather stirre up contrary gracious lustings in us , as a contrary principle . there is nothing of greater force , to make us out of godly jealousie to feare alwayes : thus daily working out our salvation , that god may delight to goe along with us , and be our shield , and not to leave us naked in the hands of satan , but second his first grace with a further degree , as temptations shall encrease ; it is he that either removeth occasions , or shutteth our hearts against them , and giveth strength to prevaile over them , which gracious providence you cannot be too thankfull for ; it is a great mercy , when temptations are not above the supply of strength against them . this care onely taketh up the heart of those , who having the life of christ begun in them , and his nature stampt upon them , have felt how sweet communion and acquaintance with god in christ , and how comfortable the daily walking with god , is : these are wary of any thing that may draw away their hearts from god , and hinder their peace . and therefore they hate temptations to sin , as sin it selfe , and sinne , as hell it selfe , and hell most of all , as being a state of eternall separation from all comfortable fellowship with god. a man that is a stranger from the life of god , cannot resist tentation to sin , as it is sin , because hee never knew the beauty of holines , but from the beauty of a civill life he may resist tentations to such sins as may weaken respect , and from love of his owne quiet , may abstaine from those sins that will affright conscience . and the cause why civil men feele lesse disturbance from temptations , is , because they are wholly under the power of temptation , til god awaken their heart . what danger they see not , they feare not , the strong man holds his possession in them , and is too wise , by rowzing them out of their sleepe to give them occasion of thoughts of escape . none more under the danger of tentation , than they that discerne it not , they are satans stales , taken by him , at his pleasure , whom satan useth to draw others into the same snare ; therefore satan troubleth not them , nor himselfe about them , but a true christian , feares a temptation in every thing , his chiefe care is , that in what condition soever hee bee , it proves not a temtation to him : afflictions , indeed , are more ordinarily called temptations , than prosperity , because satan by them , breedeth an impression of sorrow and feare , which affections have an especiall working upon us , in the course of our lives , making us often to for sake god , and desart his cause ; yet snares are laid in every thing we deale with which none can avoid , out those that see them , none see , but those whose eyes god opens , and god useth the ministery of his servants for this end , to open the eyes of men , to discover the net , and then ( as the wiseman saith ) in vain is the net spred before the sight of any bird . this moved this godly minister , ( my christian friend ) to take paines in this usefull argument , as appeareth in this treatise , which is written by him in a cleare , quicke , and familiar stile ; and for the matter and manner of handling , solid , judicious , and scholler-like ; and which may commend it the more , it is written by one , that besides faithfulnesse , and fruitfulnesse in his ministry , hath beene a good proficient in the schoole of temptation himselfe , and therefore the fitter , as a skilfull watch-man , to give warning and aime to others ; for there be spirituall exercises of ministers , more for others , than for themselves . if by this , he shall attaine , in some measure , what hee intended , god shall have the glory , thou the benefit , and he the incouragement , to make publike some other labours . fare-well in the lord. r. sibbs . faults escaped . page 40. line 20. for , sinne this , reade , this sinne . p. 123. l. 7. for , who can say . r. who can say ? p. 183. l. 23. for , stake , r. slake . p. 212. l. 9. for , blame , r. flame . p. 225. l. 5. after againe , put in , who can say . p. 380. l. 22. for , manner . r. manour . p. 416. l. 18. for , we keep , r. keep we . p. 549. l. 23. for , alienated , r. alienum . p. 203. l. 17. for , freed once , r. freedome . p. 58. l. 24. for , will , r. would . p. 65. l. 8. after not , put in , only . in the epistle to the reader , for desart . r. desert . p. 18. l. 20. r. armand . p. 387. l. 18. for , thoughts r. faults . p. 239. l. 21. r. sinfull affections . p. 240. l. 18. for , both , r. back . p. 238. l. 20. for , grave , r. growne . p. 190. l. 17. for , we , r. he . p. 191. l. 10. for , the sure , r. sure the. p. 136. l. 15. for , doth god , r. god doth . p. 137. l. last , for , from , r. for . p. 108. l. 21. put out , and. p. 75. l. 23. for , reproved , r. approved . p. 61. l. 18. after certaine , put in , of all sinnes . p. 138. l. 10. for , suffer , r. chuse . p. 290. l. 18. put out , art. p. 342. l. 19. after man , put in , may . 362. l. 7. in the margent , after , they dranke , put in , they married . p. 84. l. 9 r. liking . p. 376. l. 8. r. convenient . p. 384. l. 3. put out the point at heard . p. 337. l. 7. put out , to . p. 377. l. 25. the point at not , put at will. p. ibid. l. 22. first of timothy 5. 11. put in the margent . the first 227. must be 225. the table . a adams first sinne from himselfe . page 〈◊〉 how sinne came first into the angels . 〈◊〉 adam deprived himselfe of righteousnesse . 〈◊〉 we must keepe all our armour about us . 〈◊〉 an angell without god , serves not . 〈◊〉 afflictions no proofe that god loves us not . 〈◊〉 atheisme how tempted to it , and how cured of 〈◊〉 satan neither is , nor can be an atheist . 〈◊〉 adultery a great sinne , how prevented , and how cured , 〈◊〉 b tentations of blasphemy , what , and how cured 270 blasphemy against the holy ghost . 〈◊〉 baptisme properly no vow . ●88 beastiality : tentations that way , and their 〈◊〉 3●6 the body , a great occasion of uncleannesse . 〈◊〉 helps against such as have hurt their bodies by the sinnes . 〈◊〉 c conscience simply is not our iudge . 309 sinnes the worse or lesse , for that they trouble the conscience , how and why . 370 d deceits of sinne . 22 men doe wrong the devill . 39. 40. wee must not lay our faults on the devill . 44 dispute not with sinne and satan . 96 desertion in it selfe no sinne . 137 discontent is caused by sinne , not by crosses . 337 despaire in lusts of uncleannesse , prevented . 419 f fvlnesse of sin , what , and when 75 fly not in tentations . 97 faith our weapon in tentations . 100 fight and conquer . 104 friends to be chosen to helpe us in tentations . 188 after fals , rise againe . 212 feare , a meanes to prevent hurting ones selfe . g god to bee our god , wee must hold in tentations . 131 h sinne against the holy ghost , not in the old testament . 40 sinne against the holy ghost , a part of originall sinne . 41 sinners in hell doe not demerit . 146 i inclosure , a great sinne . 27 , 28 infirmities , what , and how knowne . 118 k kindred must take heed one of another in the lusts of uncleannesse . 40● l lvst unconsented , forbidden in each commandement . 17 long-suffering , a great meanes to helpe in tentations . 166 love of god keepes us from relapsing . 226 m first motions to sinne , are great sins . 12 abuse of mercies brings tentations . 81 tentations of murther , and their cure . 322 selfe murther discovered , and the cure of it . 324 ●●ch as have the gift ought not to marry . 375 marriages are to be provided for children in due time . 375 marriage not appointed to make men rich , but chaste . 383 rules how to marry , and how to order our selves in the married estate . 386 n sinnes against nature . 53 law of nature , no part of originall sin . 55 how men become inclinable to sinnes against nature . 63 o originall sinne , is properly a sinne . 11 originall sinne for bidden by the law. 14 originall sinne , is virtually every sinne . 38 originall sinne equall in all men . 41 old christians most tempted . 51 occasions of sinne to be avoyded . 83 the helpe of others in tentations . 183 avoyding occasions of sinne , a signe of grace . 205 old people must see they avoyd lusts of youth . 400 no ordinary conquest against sinne , without putting away the occasions . 411 opinion prevailes too much in judging of sins . 350 p the pharisies held all inward motions to bee no sinnes . 20 spirituall pride makes worke for tentations . 79 pride the master sinne in all . 88 prayer brings more than we beleeve , how . 108 tentations of perjury what , and how cured . 281 when prayer for others come too late . 365 r no true reasons to be found for any sinne . 47 reprobate-sense in such as are not reprobates . many reprobates never committed some sinnes of are probate sense . 71 , 72 reasons will not serve in tentations . 106 resisting , a great helpe in tentations . 109 relapses dangerous , yet curable . 214 to repent of sinne , is as great a worke of grace , as not to sinne . 298 relapses not usuall after repentance in the lusts of uncleannesse . 426 s satan did and doth properly sinne . 5 sinne not the cause of the first sinne . 7 a single apprehension of sin , is not sinne . 15 satan must have leave ere he can hurt us . 33 satan hath no naturall affection in him . 53 every man subject to every sinne . 60 security makes way for tentations . 80 death of sinne , what , and how . 111 sinne punished with sinne . sinne the punishment , is not ever greater than the sin punished . 147 strength from god helps us in tentations . 161 a man after repentance may fall into the same grosse sinne againe . 215 not to sinne is better than to repent . 219 sinne is not to be made worse than it is . 2●5 satan hurts most when he comes with holy ends . sodomy , the tentation of it , and the cure. 358 t satans tentations . 30 tentations comming from our selves . 38 mixe tentations . 43 the definition of tentation . 46 the best that be , often tempted . 48 vses to be made of the tentation . 86 rules , after the tentation is over . 201 evill thoughts , how farre subdued . 208 we are subject to the same tentation againe . 245 theft a sore tentation , the cure of it . 318 how to know when the lust is killed , or satan doe onely cease to tempt . 416 v all vices properly sinnes . 11 vnnatur all sinnes . 50 vowes broken prove great tentations . 289 vprightnesse of obedience , and of repentance . 300 vnbeleefe in christ a great tentation . 302 lusts of vncleannesse , their tentation and cure . 345 religious men and women must beware one of another in the lust of vncleannesse . 407 heed must be taken of our owne servants that they infect him not in the lust of vncleannesse . 410 lust of vncleannesse dangerous . 345 w satan himselfe cannot force the will of man. 31 will , not taken for the deed in sins . 93 watching , a great helpe in tentations . 158 wisedome , a great helpe in tentations . 164 the word , a chiefe weapon in tentation . 168 women stand freer from perjury than men . 282 widowes estates , and their danger . 399 y yeelding hurts , not helps in tentations . 157 how to avoyd the lust of lust . 399 the end of the table . tentations . their nature . danger . cure. iames 1. 14. but every man is tempted when hee is drawne aside of his owne lust , and entised . it appears that we all came out of adams loynes , in that we smell of his disease , to father our sinnes on the lord : a common thing it is , and not so common as wicked for a man to say that hee is tempted of god , and so to make god at least a co-authour of our sins , which s. iames finding to be up and downe in his time , cleares god , and layes the fault on man , where the root of all tentation is . he would have man to learne , that hee carries the cause of all tentations within his owne bosome ; which the apostle findes out to be our lust : this lust doth worke our tentation by degrees . 1 by drawing the minde of man aside from thinking on god and goodnesse , raising up sudden thoughts in us , of that which is not good without any consultation , giving a man no time to dispute the matter with himselfe , or with his god. 2 by inticing and baiting the hart of man , as men do for fishes ; working on the will to bend towards such or such object represented by lust , as in appearance good and pleasant ; and here though we doe repell such thoughts as draw , and withdraw , and such wishes as intice and allure , even as fast as they come to our consideration : yet s. iames tels us here , that they are the first fruits and effects of our concupiscence . by lust is meant our naturall and originall corruption ; the conclusion is , that all our tentations are long of our originall sin : i deny not but satan tempts , and so doth the world ; but yet neither satan nor the world can now hurt us , if all be well within ; they tempt , but it is by working on our own concupiscence , should they finde nothing in us , we needed not to care thus much for their tentations . christ indeed was tempted , and had no lust in him , and did not satan lose his labour ? and all because nothing was found in him : fire burns not where is no matter for it to work upon ; no meere man is tempted and drawne aside , but he may thanke his owne concupiscence . the greatest quaere is of adam in paradice , and of the angels in heaven . the maine answer is , that iames speakes of man as he is now , not as he was then . the greatest matter then is , how sin came into adam , which must be from the liberty of his will , hee was tempted from without , and so was eve , but no motion of lust within could draw him to his first sinne , for then there must needs have beene in him a sin before his first sinne , and then the first sin could not have beene his first sin ; he was of such a condition , that he might fal if he would , and hee did fall , but not without any tentation simply , though without any from himselfe , for he was tempted by the devill . lust in satan was the occasion of adams fall , but the cause was his owne will ; his first sin was from satans sin , ( sin , i say , ) for it is a weake conceit for any learned man to write that the divill hath no sin , because the law was not given to him ▪ which proves that in forme he is not such a sinner as man is , but a sinner hee was and is , being and doing that which was contrary to the will and law of god , laid upon him in his creation . the holy page is for it , in the very termes , io. 8. 44. hee was a murtherer from the beginning , and abode not in the truth , therefore a sinner : he is a lier and the father of lies ; therefore a sinner , and 1 iohn 3. 8 , the devill sinneth from the beginning . his lusts then that were in him , did draw him to worke upon eves and adams free-will to draw them aside . the devill was an angell , and then he had no lust within him to draw him ; no object without , being in heaven , where was nothing but all perfection : a deepe it is then to conceive , how sinne came first into the angels . that one great angell ( now belzebub ) did first fall , and then drew after him the rest , is like enough ; but yet the question remaines , how the first sinne came into that angell sith there was no defect within nor none without : i must first say that sin is a privation , an obliquity , no effect but a defect , and therefore wee are not to trouble our selves to enquire after any proper and efficient cause ; god cannot bee a deficient cause , bee cause there can bee no defect in him , and therefore the defect must bee in the angell , and wee must rest in the will of the angel who without motion from with in , or any tentation from without , fell from his estate , abode not in the truth as iudes phrase is , left his habitation voluntarily and maliciously , left it because he would leave it . the first sin or lust was a sinne then , whose cause was ( such cause as a sinne could have ) not sinne , for then the first sinne could not bee the first sinne , if there were a sinne the cause of that sin ; and againe , we are where we were ; and are left to inquire the cause of that sin , to which if wee say , sinne , to have bin the cause of that , then wee may aske after the cause of that sinne againe and so in infinitum . here then we must stop and say , that eves sinne and adams sin came not from any lust within , but from an act of their owne free will , drawne out by the tentation of the devill , and of the devils first sin , no internall lust , no externall tempter at all , was the cause , for there was neither , but we must say that of that sin , sin was not the cause , but the will of the angell created good , but mutable and free ; no good i confesse can be the univocall cause of any sin but an equivocal cause ; and accidentall cause of sin good may be , for the will of the angels good in it selfe was the cause , not by working neither , but by not working . adam then ( to come to him ) turning himselfe of himselfe from god : god then took away his assisting and actuall grace , and then adam did put away from him his original righteousnesse , put out his owne eyes and so came in originall sin , viz. this lust , that ever after tempts all meere men that are tempted , by drawing them aside from good , and enti●ing them to evill . they dreame then , who say that god tooke away originall righteousnesse from adam , and that hee by an act of his will did not thrust it away : t is safest to say that hee deprived himselfe , fell off from god , else wee come to neare to make god some kinde of author of his sinne . thus came in this lust , the fewell of all sinful tentations whatsoever ; what cause have wee then to looke about us , sith our righteousnesse within , in the regenerate is very weak , and exceeding imperfect , our lusts strong , a world of sins lurking up and downe in our soules . for did the angels in heaven whose innate holinesse and righteousnesse was most perfect , in whom there was a concurrence of all grace in all perfection , did they fall ? and did adam in whom there was no spice of sinne ? oh then , how stands it us upon to implore the continuall assistance of the actuall grace of god , and incessantly to call in for the a supply of the spirit of iesus christ , else we fall and sin most miserably ; we have strange lusts within ( the devils souldiers ) warring against our soules , & satan ever blowing at the divine candle of the spirit of god , hee never gives over by a circle and round of tentations to powre cold water on our faith ; looke wee ever upward then for the daily ayd of gods assisting grace , that hee would ever blow the bellowes to keepe this holy fire in ; for we see by adam and the angels , that it is not the perfect habit of internall grace , no , nor the absence of external tentations neither , that can keepe a man from sinne , t is onely the actuall worke of the right-hand of the most high must doe the deed ; else if adam having no lust fell , we having little else but lust must needs be drawne aside and enticed : say day and night , lord lead me not into tentation . habits of grace are like the fire of a smith , be they never so pure and perfect , they burne not in us no longer than they bee blowne : if god withhold or withdraw his assisting hand , lust drawes us aside presently and down we fall . chap. 2. of drawing aside qvestion is made , whether this first drawing of lust be sin , i say it is ; for if lust be sin , then the effect of it must needs be sin . evill may come out of good by accident , but out of sinne comes nothing but sinne : lust is sin and cause of sin , and of nothing but sin . let it goe for a weake opinion of the iesuites , who tell us of vicious things that are no sin : for becanus ( no babe ) doth confesse , that god doth hate this concupisence with a true hatred , but ( forsooth ) not redounding on the person in whom this lust is , as though that were not sin ; and all that sin , which god hateth , god can hate nothing but what is against his nature and will , and whatever is against his nature and will is sin . originall sin is properly sinne , and to make it a sin it is enough that it is voluntary in the will of adam so a bonaventure ; besides , as soone as ever wee come to have the power to do it , we doe all give a full and a free consent to that sin and the motions of it , which after-consent makes the sin in the guilt of it the more ours : wee then have no excuse left but to cry peccavi , and to fetch all from the sin ( as david did ) in which we were conceived , in originall sin lies a tacite consent ( eminently ) to all sin . 2 iames makes this drawing aside to be a fruit of sin , 2. to be a sin , 3. to be a cause of sin ; therfore these drawings aside are sins . 3. they bee sins whether wee like them or mislike them , because they are against the law of god. for that which is urged that there is no consent : i think there is some consent : as the offers of the understanding are quicke , so the acts of the will are quicke and sudden . i rather say that there is some sudden inchoate imperfect consent given to all motions that arise : that an actuall sin should bee without all consent i cannot conceive ; paul did sin against his iudgement i confesse ; for so he meanes when hee saith , he did that hee would not : but to speake in proper tearmes , he neither did , no , nor could sinne , either without or against all motion , or any inclination of his will : paul did sin this sinne with his will , for else hee would not do it , it was an act of his will , and it is impossible to coact and force the will of man ; though the consent makes it not properly a sin , but rather our sin to be imputed to us , yet i thinke ther is no motiō , no first thought that riseth out of our lust , but as the thought is , so the consent is sudden , short , quicke , and almost insensible : a consent such as it is then , ever goes with our desires , and motions ; but say that they were unconsented to , yet being against the law of god , sins they are , and for sins they must goe . for if concupiscence it selfe , and originall lust be sin , because it is against the law of god , then all the operations of it must also be of the same kind . by the way then they are deceived , who would faine say , that original sin is not forbidden by the law ; directly indeed and immediately it is not ; but forbidden it is , because it is condemned by gods lawes . now the law doth curse none but such as breake it : originall sinners the law doth curse , and ( if not in christ , ) god will damne ; therefore they doe against the law , and the law then is given to them . directly the law forbids actions of sinne , by consequence the law forbids the habits of sin : but to return , the law of god is so pure and perfect , that it doth binde the most sudden thoughts that arise , for thoughts being acts of a man , the whole man being bound , those must needs stand bound ; there sin begins , and our thoughts are not free ; thoughts of sinne arising out of our lusts are sinfull thoughts : consent or not consent , doth not make an act to bee simply a sin or not a sin : sin is not defined to be a thing done with or against our assent , but against gods law , and gods law doth bind our very first and originall thoughts . a meere and single apprehension or cogitation of a sin suggested by another , is not straight a sin , for this was or i know might have beene in christ ; and adam before his fall might dutifully have thought of the thing forbidden him without sin , but the difference is , that in him they could not have risen , as they doe in us on such a sudden , the sudden moving of the thinking power , proves that they come from an evill fume and are not right : besides in adam there must have bin a perfect meditation of the naughtinesse of them , and lastly a true affection of perfect hatred of them , where as in the naturall man now , there is no hatred at all ; in the most regenerate the hatred that is , is but in part ; it commeth in nature ever , in time most an end after the motion : or if with it , yet that is not sufficient , in adam it would have beene antecedent to the thought of his minde . these drawings aside , ( moving the powers of our soules out of the right place , ) dislike wee them as much as we can , they are sins forbidden in all the commandements of god ; for looke in what commandement the finished sin is forbidden , in the same commandement is the first motion of that sin forbidden also . neither in my minde doe they distinguish the cōmandements aright , who reserve these kind of sins to the last commandement . the lust st. iames speakes of , is forbidden , in all the ten commandements ; but these unconsented motions ( as many cal them ) are the drawings aside of this lust , and therefore forbidden in every commandement as lust is . all desires to a sinne are forbidden , where the sin it selfe is forbidden , the only argument for that opinion worth the while is out of rom. 7. 7. i had not known lust ( saith paul , ) except the law had said thou shalt not lust ; that by lust paul here meanes , a lust forbidden in one single commandement cannot be proved : but as the law , that is the whole body and context of the law , saith , thou shalt not lust , that is , thou shalt not sin , sin and lust being synonimaes : the word lust is as broad in extent as the word sin . the reason by which many thinke to carry it , is in my opinion very weake ; paul ( say they ) did know when he was a pharisie , that lusts consented unto were sins ; for the philosophers and heathens as blind as they were , saw so much , but here paul speakes of such a lusting which paul had not known , had he not knowne the law , and therfore paul takes the law to forbid lust without consent . grant all this , and much is not made of it . that paul did not know those first motions ( before his conversion ) to be sin is a truth , and that by the law too , such lusts are forbidden is as true . doth it follow then , that by the law forbidding such lusts , must be meant the tenth or one distinct commandement ? why may not the sense run thus , that paul did not know that in any of the cōmandements such lusts were forbidden at all ; but now being made a convert , his eyes were so opened , that hee now saw such lusts to be forbidden in every commandement ; as the first rising to idolatry in the first commandement , & sic in caeteris . but now to answer all ; i say that it is disputable , whether the philosophers and heathens did confesse lusts consented unto , to be sin : if of all lusts that gods law doth forbid , i flatly deny ; many went with them for vertues , as to lust after the hurt of an enemy , is commended by the wisest and purest of the heathens ; and so in a world of instances , as a man may see , in aristotle , plato , seneca , and the rest . if of any lusts and desires that goe no further than a meere inward consent of the minde and will ; philosophers doe rather deny such motions & affections to be vices , except they swel and rage , putting still a difference betwixt passions and vices . but for pauls case , it is not the like , hee was no morall philosopher but a pharisie , and i affirme it , that paul did hold that in ward motions consented unto ever so much were no sins at all . t is too late to say that nature morallized and generally inlightened , is able to finde out such consented lusts to bee sins , for paul was otherwise doctrinated , his judgment was carried another way ; it being the constant tenet of the schoole of the pharisies to hold , that the law of god did only forbid the outward action , without having to doe at all with any inward motion and affections whatsoever . this hee learn'd at the feet of gamaliel : he was a zelot among the pharisies ; and this was a case among the pharises , received and beleeved by them all : that the inward desires stood free and no way obligated by the law of the decalogue , give a man , what assent and consent to them in the motions thereof he would . this to have bin the generall and constant opinion of the pharises is made so plaine by doctor raynolds out of the fifth of mathew , that there is no denying of it ; and therefore it was pauls religion to hold , that deeds and acts onely where sins and not affections : and so wee conclude , that paul had not knowne any inward lust whatsoever ( albeit consented unto with a free consent , and liked of with a full delight ) to have bin sin , had not the law said , thou shalt not lust ; and so for all this place of paul , our assertion stands good , that in every commandement where the act of sin is forbidden , there the motion of the same sin is forbidden ; aye the first motion , this drawing aside spoken of by the apostle s. iames. chap. 3. of the enticing of lust . after lust hath drawn us aside from god , it doth entice us and wooe us ; the word signifies baiting us , as men doe bait for fishes , coozening sometimes the eye , sometimes the of the silly fish , so doth sin use us puts on guises and maskes , making the sin to appeare in an other colour than it is . thus our own lust doth nibble at us with some delight , proposeth it to us under tearmes of pleasure , profit , honour ; alluring us with the seeming sweetnesse , that to our sancies and senses do appeare to be in several sins , and all to bring us to accept of the motion to finish sin , and to finish it , is to act it indeed ; so meanes s. iames. lust i know doth worke by force , but nothing so much as by enticing . man is a creature guided by his will , and where will is , there constraint and violence prevailes little , wee love not to be forced , and therefore our lust doth goe most an end the other way to worke , to bring us on to sin by licorish courses , sawcing us with a proposall of some seeming sweetnesse to bee found in the doing of sin , for then is sin like to breake out into act , when it hath gained consent within ; and enticing is the likeliest way to wooe us to consent and assent to sinne the sin in question ; sin useth not to come against the haire , but when wee are caught with the spiced pleasures of sin , then we goe a maine downe the streame , and wee give too free consent and allowance to sinne , when wee are besotted with the deceits of sin . t is very often that wee read in the word of the deceitsulnesse of sinne : and i doe desire all christians to beware , lest that their owne hearts , that is their owne lusts doe not goe beyond them with cunning , and get within them by some enticing sleight . for lust is such an enticing harlot , as will undoe the party enveagled for ever , and leave him nothing but shame and misery , loocheth him from his right master , and makes him a slave of slaves , even to delight in his slavery ; robs a man of his liberty , honesty , comfort , salvation and all . goe to god then , that hee would bee pleased to stand betwixt us and this coozener , that our concupisence having great advantage , in that it is within us , may not cheate us with golden mountaines , and leave us in the suds at last . i meane not to enter into the description of the particular veynes that sinne hath to entice us ; bookes are full of admirable matter about the deceitfulnesse of sin ; shewing , how the heart first deceives us with colours , and when we are once a doting after sin , then wee joyne and deceive our hearts ; using fallacious and specious sophismes , to make our selues thinke that to be lawfull to day , which we our selves held to be unlawfull but yesterday . lye therefore day and night at god for wisdome to prevent the stratagems of sinne ; by nature our imaginations are vaine , our hearts are foolish , and willing to be deceived by sin , little suspecting to find a serpent and a snake in the grasse of sin . lust would allure us to pleasure it in the tents of meshecke , god will perswade and allure his to dwel in the tents of sem : only i must cōmend to the honest christian , the two maine treacheries of lust to goe beyond us . 1. lust sits upon our upper part ; and by probable reasons to see to , strives to win our judgements , and in case a man looke not well to the matter ; lust will so bleare his understanding with mysts , that he shall think he hath reason to bee mad , and that there is great sence in sinning ▪ man being a reasonable creature is apt to be caried by reason ; and if lust can once bring us over w th pretended reasons , why then the will is glad of the motion , the affections wait on the will , as on their queen and mistris , and the sin is like to be finished and bring forth death . against this we are to set the word , and sith sin can shew no reasō out of the word ; say my reason is corrupt and i am onely for the word . 2. lust works on our inferiour parts , and slatters our affections with pausible perswasions ; and a man is soone taken by faire offers to satisfie his affections : they be quick and sudden , and it is hard to hold them in ; & when the fume of sin hath wound it self into the affections , it quickly creeps up into the very judgment and eates out all faculty of discerning , and then good goes for evill , and evill for good . wat●h we over our selves both wayes before hand , in making head at the very first against these entisings of lust , lest both our reason and affections go after sin ; a world of difficulties will come in , when we are not onely to bring in our affections , but our judgement too : that fort lost is not had againe with a song ; remember that we have not a novice in hand , but are to deale with an old man which is corrupt according to the deceitfull lusts , so paul ▪ most dangerous of all is the deceit of lust , when it seemes to carry with it our reason : because then it is next to an impossible thing , to keepe out of the snare and clutches of sin ; an instance or two , and then an end . why is it past the power of our divines with their pens and tongues to cry downe vsury ? the cause is , because most men doe thinke that they have reason to make the most of their money , and as yet they will see no reason against it ; there is an unanimous consent i thinke amongst all the divines ; that to inclose is an oppressio of an high degree , and yet many of our gentry inclose more and more every day , and that they doe it with an high hand is too plain , else they would not have us in derision as they have ; and dare proclaime that they will inclose , say all the preachers in the world the contrary . a proud word , and well might they , if god did not say the contrary , as hee doth ; the best is , god is not mocked : for we see that the posterity of the great inclosers , would be right glad with all their harts to feed a poore beast in some common and cannot . thus the lord doth laugh at their calamity , and mocke when their feare commeth : but why are men so set in that sin ? because they thinke that they have reason to inclose . thus when lust hath enticed and bewitched our reason : wise men grow to desperate resolutions ; all i say , is in a word . he that keepes from sinne because reason is against it , and not because the word of god is against it ; that man obeyes reason and not god. chap. 4. of our being tempted by our lust . god i know is often said to tempt us , but never to sin ; we speake not of his tempting us for our triall , but of our tempting our selves : his tentation meant often for our good wee abuse , and take occasion thence to sin , and so wee turne it in the event to be our owne . as for our tempting our selves it is a reflect act , wee are the tempters , we are the tempted : t is not hard for a man to make himselfe a worse sinner than hee is . and is not sathan said to tempt us ? hee is ; hee is the grand tempter ; he brought sin into mankind first , and he is still by tentations keeping of it in , and increasing of it : sometimes , though seldome , satan tempts us and we joyne not with him : sometimes , and but seldome , neither we tempt our selves , and satan doth not joyne with us ; but most times our tentations are mixt , hee and we concurre and make one act of tempting ; the sin finished is his and ours too . sect . i. of satans tentations . satan at first sinned without a tempter ; for hee had no lust in him to draw him or intice him : having sinned without a tentation , and without any remedy , he sets upon man , & by his beguiling , he wrought upon that power he had in his will and man was overcome . as the case stands with us , satan could not hurt us , were it not for our lust . he did set upon christ , but found no matter in him , he had no power over him not simply , because in christ there was no sin , but because hee was also so supported by the eternall spirit , that satan had not to doe with him . eve had no sin : yet his tentations went beyond her , and her first listening to him and his syren song , was a sinne in her ; his first tempting her to the first sinne could not possible presuppose a former sinne in her to worke with and upon . t is onely the power of god , not of our will , that doth keepe us from the fiery darts of the divell : how farre satan can goe i cannot set downe ; onely i say that hee cannot goe so farre , as to force the wil of man by plain violence : will were no will , if it could be compulsed or constrained by any . it is held to be the priviledge of god alone , immediately to inflow into the worke upon that noble part , the soule of man ; much lesse is any created power able directly to turne and winde the will of man ; it is beyond the sphere of satan , and quite out of his element to reach so farre : but to trouble the spirits pote●tly , to raise the humours , to proceed by presenting matter immediately to the phantasie of man , is within his reach ; that the divell can doe , and therefore ( having leave ) hee is able to put those acts into a man , and to worke with power in the children of disobedience . in the phrase of the scripture it is said : hee put it into the hart of iudas to betray his lord and master : he filled the heart of ananias to lye to the holy ghost . the best is satan hath no kinde of command over , nor power in us to force us , and therefore the care of a christian is to resist him , and not to feare him : he is a coward and trembles all over ; fly not but stand , and he will fly : for satan must have a double leave ere he can say or doe any thing unto us . 1. hee must have leave of god , as we see in iob ; hee was faine to come morning after morning to have his commission renewed : god must bid him goe and doe , or else we need not care ( thus much ) for all his power ; hold in with god , and then let satan doe his worst : hee doth of himselfe wish us all evill , but for the effect how farre hee shall goe ; it is in the hands of god , not of satan ; according as we read , luke 22. 31. satan hath desired to have you to winnow you , as a challenger desireth to have one of the other side to combate with , so did goliah . so we see satan must desire leave of god to harme us ; our prayer then is , that god would not lead us into temptation : what a matter of comfort is this ? that our case is in the hands of christ , who is our head . 2. so he must have leave of us ; i meane we must give way to his tentation , else his tentation will be frustrate , so acts 5. 3. why hath satan filled thy heart ? hee doth there expostulate the matter with ananias , not with satan ; and askes him what he meant to give satan occasion to fill his heart with such wickednesse , wee must then thanke our selves if the divell snare us : he had a consent from our first parents , hee did wooe them to it , and hee must winne us to yeeld , else the sinne is his , not ours : i am perswaded that many men do discourage themselves over and above , by reason of the too much feare they have of sathan ; i would wee would feare god more and satan lesse , and then the divell and we should be lesse accquainted ; wee yeeld often out of a base feare : feare of yeelding occasions us to yeeld , when it is too much . many dispute it , how to find out the point of difference ; betwixt tentations that are ours , and such as are wholly diabolicall ; i thinke hee doth best who doth study how to resist them , rather than to difference them . that there is a difference i know ; but where the indivisible point of the difference doth stand , i know not : some tell us that a man may finde them out by their suddennesse , and because they are independent and not consequent of any former occasion : but to say that our lust doth not push out as sudden or as independent motions and suggestions is hard . besides for a man to determine the difference betwixt the independency and suddennesse of satans tentations , and our corrupt flying motions , i conceive to be a worke to hard for most men . and for the other note commonly produced , that they bee unnaturall and terrible it satisfies not : in that originall sin worketh unnaturally , and violently , and terribly , deny it who can , and where the act of our sinne ends , and satans begins , who can tell ? what needs all this if we reject them , whether they come from him or us : in the matter of justification wherein lies our salvation and our peace ; they are not imputed to us , no more being ours than we accept and assent unto . in a naturall corrupt motion : paul saith , when i doe that i would not , it is no more i that doe it : therefore no more is imputed by god , than is seene and allowed by us ; wee shall doe well then not to perplex our selves with needlesse queries which be satans , and which be ours : sith that we all find that the act of our owne minde , the motion of our fancy , the wishes of our owne will in those things wee have no reason to suspect satan hath any thing to doe ; i say , wee finde them to goe and come , to be in and our very suddenly , and without any coherence at all ; and the rage of our lust is terrible and violent of it selfe , and therfore passe that ; and be sure come the tentation which way it will , wee doe reject it and then wee are safe , it is not set on our score : if it come from satan it is no sinne of of ours at all : if from our lust , sin it is materially , but not formally , for the guilt is done away , in that we doe not allow it but abhorre it , as some are of opinion . sect . ii. of tentations which come from our selves . i confesse it is but now and then , that satan if he may bee suffered doth not joyne issue with us when wee doe deceive and tempt our selves : but yet the thing i urge is , that there is no sin that is committed , but might bee committed if satan were dead and buried . could one kill the divell ? yet you cannot name the sinne , that originall lust would not draw and entice a man unto . it is agreed on , that originall sin is ( virtually ) every sinne ; neither would god have forbidden all sins to man , if mans nature had not in it seminally sinnes of all sorts and sizes , and so much we have from christs own mouth , out of the heart proceeds evill thoughts , murthers , adulteries , &c. that , is all evill thoughts , what sinne worse than murther and adultery ? and may we not think that the holy ghost saith not murther but murthers , not adultery but adulteries ? to shew that all sorts , and so the worst sorts of murthers came out of the heart of man , yea , selfe murthers and all . neither stands our heart , that is , our lust , free from highest impieties against god ; and therefore those blasphemies , that is , all sorts , kinds , and degrees of blaspheming are said to proceed out of the heart ; sathan need not put them in , there they are , though he draw them not out thence , they will spout out of themselves ; so that though the divell did not owe men a spight , yet the lust of man may marre all , and will make some sinne all manner of sins whatsoever . i thinke the divell hath great wrong done him , when men to excuse themselves derive their sins from him ; when perhaps , satan hath not to doe in the provoking them to sin those things . he is not truly acquainted with the depth of originall sinne , nor soundly humbled , who thinkes he had never done those faults , except the divell had tempted him ; for a man hath in him all sins that be , ( at least potentially : ) indeed we read not of any mention made in the old testament of the sinne against the holy ghost not that original sin had not this sinne hid in it then , but i think there was not the occasion then of finishing and acting this sin ; for sin this supposeth greater light , as touching christ iesus in the gospell , than was set a foot under the old testament , and therefore i say that in lust then it was , but it was not drawne forth . how can it come into the heart now , if it were not there from the very first ? is there a new originall sin ? or a new kind and species added unto it ? was not the heart of man onely evill and prone to all evill ever since the fall ? out of the heart saith christ proceedeth blasphemies : what ? some , or all , if not all ; which are excepted ? and why those rather than these ? if all , as truth is : then blasphemies against the holy ghost , comes out of the motions of mans heart ; all this is to shew that there is no new sinne which hath not ever bin radically in our lust and nature , else we are more in adam than ever all men have bin ; but all have equally sinned in adam , and therefore originall lust is equall in all ; perhaps by our default we doe ad new strength to originall sin in us , but for the kindes of it , originall sin is equall in all , and there is no sin but lust had it in ever ; and my conclusion is , that a man doth carry fire in his bosome , which hath enough in it to kindle any sin , though the divell should stand by and say nothing . we all read that the heart of man is deceitfull above all things , yea , above the divell , why ? because satan doth not so know the thoughts of our hearts as wee our selves doe : as also for that satan cannot come within us to deceive us , except ( as i have said ) our hearts doe give some way unto him ; how true is that then , that every one is tempted when hee is drawne aside , and enticed by his owne concupiscence . sect . iii. of mixt tentations wherein satan joynes with us , and wee with him . the next are such tentations , wherein either satan begins to us , and wee pledge him , or wee begin to him and hee joynes with us ; when wee by discontent , or other inward motion , as by offering our selves to some outward occasion , expose our selves ; then wee doe light a candle to the divel , then we begin : but when satan doth make the offer , by moving the fancie with thoughts within , or by proposing some object without , and wee entertaine him , then he doth begin to us : these waies are ordinary , and it is but rare that the divell will not interpose . hee dogs us up and downe , and waites upon his opportunities , by sin to devoure us ; and now because we sin few sins where satan hath not a hand , and satan seldome sets upon us indeed , but more or lesse wee hearken unto him : therefore understand , all that follow to-bee meant of those tentations where lust and satan joyne hands , the cheefe hand is from our selves , the principall lyes in our owne lust ; without us satan could not have his desire ; but wee may and doe finish many sins without satan : the cause of those sins is in us , whereof the occasion is from him , and so we finde that people of god in the confession of sins ( we have in the word ) doe never so much as touch upon the divell , as knowing that to bee but a bare excuse . indeed eve who had not then her heart wrought upon , put off all upon the serpent , but the saints charg all on themselves . david was by very importunity of the divell wonne to number the people ; the text saith , satan provoked him : but yet we see when hee comes , to confesse , not a word of satan ▪ but al is his own , i have sinned greatly , i have done very foolishly , lord forgive the iniquity of thy servant . when the saints were to speake of the sins of others , it is often found , that for their encouragement they make satan an agent : he is not then left out : as christ rebuking peter , get thee behind me satan , because christ saw , satan was too hard for peter , and wrought him to it : and so paul , lest satan tempt you for your incontinency . but when men are on their owne sins , all is laid on their owne con-nate lust , nothing said of satan : he perswades us we yeeld , the amends is in our owne hands . now the better briefly to unfold the nature of these tentations , i meane to deliver my selfe in these short questions . 1. what a tentation is . a tentation is the moving of a man to some sin , either by or without the senses with a reason to enforce it : it is when lust and satan doe suggest , perswade and instigate a man to the committing of some sinne , with some shew of reason . every thing is as it is received , that is , a reason which is so taken , else sin can have no true reason for it : who can imagine that there is any reason in it , for a man to doe that which in its nature and desert casts away his soule and body for ever : but yet the tentation would never take , except man , a reasonable creature were brought over by some reason in appearance . paul cals sinners absurd and unreasonable men : neither can they give a reason for any sin they commit , but because our apprehension is corrupt , and the ●●culty of discerning is lost , therefore satan may with ease put fallacies upon us : and under a colour of dealing wisely , leade us into a fooles paradise . our onely way is then to beleeve , that there can bee no reason given for sin ; and that it is nothing but very skill in our great adversary to let in his poyson . come and let us reason with god , and not with the divell : and then wee shall soone espie the folly , that is in reasoning with lust and satan . sometimes wee are tempted to sin , and when wee once yeeld then we are tempted for sin to doe this , or that , because wee have thus sinned : when a man is once in a sin , then we are apt to fall into tentation of discouragement or worse : that now it is impossible to get out , i might have kept my selfe when i was well , but now there is no hope it is in vaine now to strive , and so the tentation is made a snare , or else to find some end by some other wicked course and fearefull enterprise , to breake out of sin by some other sin , and this indeed is all the reason that is for sinning . who are subject to be tempted . no man free , our apostle saith , [ every man is tempted being drawne aside , and entised by his owne lust . ] the best men are often tempted , and that when they are at the best : satan was neither ashamed nor afraid to set on the lord iesus himselfe ; his malice is mighty towards the godly , and if hee can but get one of them downe , he is made , he hath enough by the end to weaken the hearts of weaker christians , to discredit the gospell ; and the best men are apt to be lifted up and carried away with some pangs of spirituall pride , and then they are in a foule way for one tentation or other , there is as satan thinks something to be had thence . theeves rob not out-houses where there is nothing but dung or straw , the godly have in them the riches of the spirit , gold and silver , and that makes the divell to carry an evill eye to them , and he is ever sicke to ruine such a christian ; and god who sits moderator in all our tentations , orders all according to his holy wisdome ; if he suffer such to be tempted , it is for their good , to let them bloud to purge their choler , to fit them for himselfe . pyrats set not on an empty vessell , but on merchants laden as deepe as they can swimme . doe not dreame that any perfection shal priviledge thee frō being tempted : thou that art a spirituall man , consider with thy selfe lest thou be also tempted , and so tempted as overcome ; that must be the apostles meaning , no man can say when he is tempted that hee shall not bee overcome , in and by the tentation : he then is wisest that doth keep off tentations all hee can ; and that way goes s. pauls exhortation : hee that thinkes that hee is so good that hee ought not to bee tempted , or so strong , that hee need not feare to bee tempted , hath need of a tentation , that by experience in himselfe hee may prove what hee ought to have found in the word , that of our selves wee have no strength , that our goodnesse is not our owne . watch and pray saith christ , lest yea fall into tentation . leade me not , must every christian say , into tentation ; of our selves and of others , wee must not iudg rashly , as though either wee or they were not good , because frequently and greevously tempted ; every man whilst hee hath lust in him and divels about him , must bee in his armour , have all in a readinesse , ere he be a day elder ; a storme may come : ship-men when in a calme , or at an haven , use to looke to their tacklings , make all sure against a tempest : no grace , no place can exempt any living wight : wee must take our turnes and it is our best to bee arming and preparing ; what ever is past , all is not past , a thousand to one the fits will come againe . he went away from christ but for a season , and after a season hee came to him , and will to us : the elder wee grow because wee have most faith , the more ( usually ) and the stronger are our tentations ; when we are seasoned wee heare of those tentations which we had no acquaintance w th when we were green ; we shall not have more , but we shall have as much as wee can beare , we must bee put to it to the very backe , and after some greater matter done , either for us or by us : it is common for to heare of satan , as in a iehosophat , he fell ; so did b asa after god had done great things for them ; and when peter made that c noble confession , d satan begins to be both bold and busie with him presently . make a stand then ; as we may and must fly from the outward occasions yet from our lusts within , or our spirituall enemy without ; wee neither may , nor can fly , except we flye to heaven . how tentations to unnaturall sinnes , may bee said to come from our owne lusts . a man is to expect if hee live out his daies , to be urged to all sinnes : to the breach of every branch of every one of the ten commandements , he is like to runne thorow them all , more or lesse ; and for his faith , lust and satan cannot abide faith , and we must arme our selves for all assaults that way , wee shall bee put to it , in respect of every article of our creede : satan and our owne lust will try , whether they can bring us , to question all the articles concerning god , concerning christ , or concerning the church . but for sinne against nature , it is not so easie to see how our owne lust may bee said to move , and to entice us to them : i may say , that all our tentations if they may be let runne , will become unnaturall , they will end there in something , which is unnatural touching god ; as atheisme and blasphemy ; or touching men , as others or our our selves , as unnaturall killings , selfe murthers , pollutions against nature , passions of dishonour and the like : satan hath no naturall affection in him , nor lust ( as lust ) hath none neither : satan hath no naturality in him , for he lost all in his fall : the law of nature was not given to him , hee was not to hold order and termes of civillity and humanity amongst men , and therefore there was not use of any such law to bee given to him . all wee can say of him , is , that satan is kept under , held in awe by god , restrained by feare within , and ordered by gods providence without ; it is awe , not naturall law that keepes satan within bounds . man hath indeed in him naturalnesse , but lust which is our originall sin , hath no naturall affection in it : some sins then are called unnaturall , because they are against the law of nature in us , which law of nature is no part of originall sin ; for in it selfe it is good and the very unwritten law of god , which law of nature as it is now in us , doth neither see nor greeve at all sinnes , but only at some greater sins , which sins are therefore called unnaturall . in every man there are two things ; the law of nature is one , originall sin the other ; for the law of nature some say it is a relique of the old image left in adam , i thinke not : for then man in adam lost not all the image of god , then in man by nature there is some peece of goodnesse , but the frame of mans heart is onely evill . there is none that doth good , no not one , wee are all together become filthy . then it would follow that man brings w th him of his own into the world , the seeds of vertue , some roots of goodnesse , which is pelagianisme , and condemned by the church of god. the seeds of vertue are not ( saith prosper ) in the soule of man , because they are utterly lost in the first sin of adam , neither can wee come by them , except god who first gave them , restore them againe ; i thinke rather to say , that in things usefull to hold in the wild lusts that be in man , god presently after all was lost by the fall , ( all and every peece of the image of god ) i say to maintaine discipline amongst men , god planted in the heart of all mankinde , an inward law , checking many sins against god , but more against men ; and accordingly god hath made a fuller and greater revelatiō to nature in the things of the second table , than in the first : and what else is meant by the phrase , where speaking of the power of nature , to see into the booke of the creature , it is said , god shewed it unto them , viz. by the law and light of nature which god hath given to all men , as men ; they shewed it not to themselves , god is said to shew it unto them . now then to come home to ou● point sins against nature are such , as are against the law of nature : lust hath in it all sins ; and when it is so great and breaketh out so grossely that nature cries shame of it , why then wee call that sin an unnaturall lust a sinne against nature ; which sinnes have their roote in original sin , and would shew themselves and appeare were there no divell , albeit herhaps not in that manner and measure : as wee see some men who cannot bee said to bee haled to it by the divell , but onely by their owne wicked lusts , who when their lusts are in , care no more for wife , children , friends , brother , father , than they doe for a dog ; are moved no more with the teares of their owne bowels , than with the whinening of a pigge . let lust alone , and without any help from satan , it will make a man give over to bee a man : shake off all humanity , go beyond all shame , all sense , put off all naturall affection , deliver a man up to obdurate heart , not discerning betwixt good and evill , either in morall or naturall respects , as paul shewes ; how some men put off all manhood , become dogs , yea worse than dogges ; for dogge with dogge useth not to commit filthinesse , and some women shaketh off all woman-hood also : for there is no who with lust , for were it not for the watching providence of god over us , and the restraining power of god with us , and the law of nature in us ; men would fling out into all kind of wickednesse , there would bee no being , no living amongst men ; we would all bee such fooles as to thinke with our hearts , and say with our mouthes there is no god. originall sin , hath all atheisme in it : there will bee nothing but murther amongst us : husband would kill the wife ; and wife the husband , father son , sonne the father ; brother , brother , caine , abel , our houses and townes , would bee full of parracides , and fratricides , and men would doe execution on themselves as common as might be : oh the bottomlesse depth of originall sin ! our own lust is a fearefull murtherer , it comes immediately from satan at the first , and he is a murtherer from the beginning . men would bee wolues , beares , tygers , divels , one to another : neither would any shame keepe men and women from monstrous adulteries , most infamous uncleanenesse , incests , rapes , beastiality , what not ? looke wee what is in any man , that is by nature in the heart and lust of every man , were it not for god restraining , and natures law curbing : should our originall sinne be drawne forth and let out , we should all doe as caine did , as absalom did , as ammon did , as the sodomites did ; for what sin soever is forbidden in the word , and hath bin ever practised in the world , that sin every man carries in his bosome : there is no man but is of himselfe a dead dogge ; for why should god forbid that in the word to all , if the nature of all were not subject to it ? bestiality ( the foulest sin ) is forbidden to thee as well as to any other ; therefore it is in thy corrupt nature , as well as in the nature of any other : besides wee are cut all out of the same cloth , we are al alike in the guilt of adams sinne , one man hath not sinned more in adam than another , and therefore our originall sin being the penalty of adams sin , must needs bee one and the same in all ; where the cause is just the same , there the effect must needs bee the same , originall sin then by nature is no more , no worse , in one than in another ; it differs not so much as magis & minus : in some what by reason of the tempter of the body , education , occasion , tentations , influences of gods providence , and chiefly by reason of the liberty of mans will , ( man having his will at some command to sin , ) i say by reason of that and other things , lust is drawne forth more in one than in another , and more to one sinne than another , and that breakes out in the life of one , which doth not in another : but as the plot of all diseases lyes in the humours of the body , so for certaine in the lust of the soule : there is in all a kinde of pronesse , a very aptitude to the worst of sinnes . i know that the power of man is finite , and no way able to runne upon divers horrible impieties in all extremitie at once , chiefly sith many sinnes in the act doe crosse one another , ( though all concurre in the roote as in a common center ) but yet now one then another : there is no sinne under heaven , but man is subject unto , by turnes chiefly ; should the lord give satan leave to blow the fire , and to baite our lust , man would presently shew himselfe in his colours , and sinne many divelish sins : that which is said is true , that there is no sin , so bad , so base , so unnaturall , but mans nature is , if no enclinable to it , yet capable of it : if the sin bee but so , so , an ordinary crime , that then our nature is inclinable to it : but if most unnaturall and most abhorrent from the principles of nature , yet wee are capable of it in some degrees : lust is of it selfe past shame and past sense ; i may adde that though at first sin against nature sit not with us , tast not of our nature by reason of that law and light that is in us ; yet after a little space , when lust hath overcome the law of nature , a man is as sicke after sins against nature , as hee was after common sins and worse , for the greater and fowler a sin is , the more headlong is our lust after it , wee being by originall sin , most eager after those transgressions which are worst : an ordinary stomacke is most ( of it selfe ) earnest after usuall dyet that is wholesome ; but wee see a custome brings children to eate coales , and an humour in the stomacke , makes young women eate leather to choose , and what more usuall , than for breeding women to lust after such things which would make the stomacke of another to rise : so i may say , that as long as our lust is kept in , and held downe , it is for ordinary faults , while the law of nature can rule it against the force and cunning of originall sinne , such unnaturall , passions seeme to finde some antipathy in us ; but when by custome , occasion , or tentation , lust shewes it self and the light of nature can doe little , why then man is not onely capable of unnaturall sins , but inclinable to them , and more impudent and impotent that way than after other sinnes . as wee see ammon is sick after his owne sister , an unnaturall crime , and hungers more after her than ordinary ; and caine had rather kill his owne brother than any man else in the world had there bin any . many are more mad after hee lusts , who care not for shee lusts : as in sodome we see lots daughters were not worth the looking after , they must know the men ; they went after strange flesh saith iude , strange in their sex and kinde , so paul saith rom. 1. 26. that women ( more shamefast and modest by nature than men ) did not care for the naturall use which they had lawfully , but changed it into that which is against nature ; thus we see delights against nature are ( when originall lust is let out ) more looked after than naturall ; our corrupt affections are not more capable of , but more inclinable at last to unnaturall sins , which they did stare at at the first : as long as the law of nature doth fight it out against originall sin and can carry it , we love not to heare these sins named , but when nature in the law of it is suppressed and our lust rules all , no sinne in such request as some unnaturall sinne or other , these passions of fedity and dishonour doe then burne , as it is in saint pauls english : wee reade much of ganimedes , and the jest went of nero and his sporus ; that it had beene well for the world , if domitius neros father had had no other wife : in a word , a man whose originall sinne is kept in order , doth but hunger after sins of ordinary quality : but when nature is out of office and lust doth all , men will then long after unnaturall lusts : passions worke more strongly the wrong way , and the streame is most swift , when it is not in the right channell . and in the other passion of bloud , how men do put off all naturall affection wee see it ; for men are more cruell ( when they take ) to their own children , their owne parents , than to any enemies , aye the fire of a mans unnaturall sins are not satisfied , but with a mans owne bloud ; and many thinke to lay this divell by killing themselves , who have not a thought of murthering any body else . oh that men could once come within sight of the depth of their owne lust ! man would then learne not to bee so bold with occasions of sin against nature ; what if at first nature doth even spit at them ? yet if once they fire and take , they worke strongly and come with a greater swing of delights than naturall sinnes doe , and therefore i would we could learne as to be humble for our originall sinne ; so to thanke god for keeping us and ours , that those unnaturall courses have not bin , and broken forth in our persons or houses to our shame and scandall , as have bin done in houses and families of better than our selves : and to pray that god would keepe us , as from all other , so from taking after unnaturall passions . what if wee have grace ? yet sith these sinnes are not sins against the holy ghost , t is possible for good people to bee infected with them : as long as we have originall sin , we want but occasion , and a tentation , and gods permission , and then we fall ; sith originall sin is the same it was , and was at first the same it is now : there bee perhaps new actuall sins , because never drawne out into practise before , but no new originall sin , originall sin is but one , and it is the selfe same in kind and degree , in all persons and at all times : it may and doth in some beare new fruites ; but it never had , nor hath , nor shall have new rootes : it ever had in it the rootes of all sins , and it can never have but the rootes of all . wee must ever stand bound to the goodnesse of our god , who hath so kept us hitherto that we have not broken forth into more and into worse sins than we have . there is no abhomination so prodigious , but our originall sinne would quickly water at it ; it is his meere favour alone , who hath kept us and our families from occasions of such sins , or such occasions from us . blesse god then , that caine hath not killed abel in our houses : that ammon hath not defloured our tamar , that our absalom , hath not been the death of his brother ammon ; 〈◊〉 , that our brother absalom hath not sought our lives also ; that reuben hath not gone up to his fathers couch . what are we ? what are our fathers houses , that we have beene preserved in our houses from such scandalous sins ? are we better ? are wee so good as these fathers were ? should god sit still , and the law of nature stand still and looke on , and let our originall sin , our lust within shew it selfe ? the next would be sin upon sin ; against scripture , against nature , no bonds , no bounds , would hold us worse and worse still ; with greatest violence we should long after the greatest sins , and the end would be a reprobate sense , from the which good lord deliver us . the summe is , that the cause why wee feele not such pronenesse to the sin against nature is , not because originall lust is not as prone in it selfe ( if not more prone ) to those sins as to others , but because there is by god for necessary causes a law of nature superadded to originall sin in all mankinde , holding us off from such unnaturall passions , which law of nature doth suffer when such sins are committed , and therefore the apostle fitly cals them passions ; as water suffers when it is made hot , and therfore as long as the law of nature is not suppressed , a man is not patient about such lusts : but when our lust hath gotten the better of natures law , then to what sins are such men more eager , than to those ? therefore such lusts are by the apostle stiled , the lusts of their a owne hearts . we said with st. paul that god doth deliver men into a reprobate sense , and then they fall into such lusts . here a doubt may arise , whether such sins are done onely by those who are reprobates , sith one would thinke , that this reprobate sense were onely in reprobates , and therefore so named . this is i confesse out of my way , yet because i would not stumble any mans conscience , i am bold to speak a word to the point , and the thing i affirme is , that unnaturall sinnes are done sometimes by such as are no reprobates : and i thinke there are many reprobates , who nein all their lives committed and acted these sins . it is a fearfull estate to be cast by god into a reprobate sense ; and the danger is so much , that hee is not himselfe , who dares to venture on such rocks because some onely escape . there is no sin ( except the sin against the holy ghost ) but an elect person may commit , all sins else may stand with the grace of election , but this reprobate sense , is not that sin against the holy ghost what ever it bee ; what ever a man may repent of may stand with our estate in christ . now to say that this is a condition which admits not of repentance is hard , neither can it be proved , and 1 cor. 6. instance is given in one of the worst of all unnaturall sins , and yet the apostle saith , such were some of you , and they were elect , repented , and are now in heaven : god forbid then , that we should bee so s●uer to the conscience of man , as to thinke that all those rom. 1. and all others like to those who are in gods iustice for a time given up to a reprobate minde , are past all hope of reconciliation and salvation . there is a sacrifice for those sins , some have gotten out of that estate and others may . it is then called a reprobate minde ; not because it is the minde of none but reprobates ; but because such have in regard of their present condition , a mind ( as one saith ) rejected , disallowed , abhorred of god ; yet not a mind past all hope of cure and recovery , or if you will a minde as another speakes worthy of reprobation , making choice of matters reprobated : wee have a phrase in st. paul , that christ is in you , except you bee reprobates : but such are in such an estate , that except they get christ into them , it is all one with them as with reprobates ; they are ( as it were ) for the pre●ent in the state of reprobation for any goodnesse that is in them , but reprobates they are not , and as beza notes , the scope and dispute of the apostle will not beare this sense , sith hence hee proves that no man can be justified by the law of nature , because it is in all men to breake the law of nature , and that the apostle proves by this , that all men , except god stay them , all run on to a reprobate minde , by a reprobate minde then he will have meant a mind , going against the dictates of conscience , and the principles of nature , out of which estate it pleaseth god to call some to grace : god doth call in some that are cast farre behind hand by their sins ; and therefore we must not say that there is such a point of sinning , that no man doth ever come backe from it againe , for no man goes so far but hee might have done worse and gone farther ; and therefore when and where can one fix the measure to rest , that a man going so farre can never come to good againe ? there is a fullnesse i know of sinning which some must come unto , ere the iudgement can come on them ; but that all who fill up sinne or sins to the height are reprobates , or that none are reprobates , but such as make up the extremity of sinning i deny : for the conscience must have some where to rest , and to pitch a degree of sinning , that hee that comes not to that degree may repent , and returne : hee that comes to that degree of sinning and may not returne , would trouble the wit of the acutest disputer in all the world . neither doth indeed the greeke word properly carry the sense of one cast away , but of one reproved ; not as contrary to the word elect , but as contrary to the word reproved : so paul useth it , 1 corin. 9. 27. lest i my selfe be a reprobate , that is , reproved ; for paul knew full well by confession of all papists , that hee neither was nor could be a reprobate , and the learned borgius expounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the reprobates minde to be a minde , that no man hath cause to glory in , but rather to be much ashamed of , which is indeed the right and full sense of the greeke word . roffensis therefore is in an uncomfortable errour ; who writes , that when a man is hardened as pharaoh was , or given up to a reprobate sense , as those of whom saint paul speakes , were ; that god doth cast them off for ever without ever tendring to them the offer of his grace again : that god doth forsake some such is true , but that hee doth forsake all such ( which is his assertion ) is false . and sundry learned amongst the papists have a dreame ; that when a man comes to such a number , and such a measure of sinnes , then god is bound in iustice , not onely not to give him ( though that were too much ) but to deny him favour and grace ever after , aud so ( saith abulensis ) it is all one as though such a man were already actually in hell . this unsound and unsafe opinion is also confessed to be held by great divines amongst them , as by tapper in art . to cast all into a briefe ; i say that god is not bound to give place of repentance unto dispisers and breakers of his covenant . 2. hee may in iustice absolutely deny it them , and many times doth : as to caine , gen. 4. 11. to esau , heb. 11. 17. to corah and his complices , num. 16. 27. to ananas and zaphira , acts 5. 5. and infinite others , 〈◊〉 saith aquinas , god ( if he will ) may doe it , for no sin , but for to punish originall sinne onely . 3. god doth give place and time , and the grace of repentance to most indurate sinners , and to such as for the just guerdon of some former sins have bin given up to a reprobate minde , and albeit such bee farre spent , yet they are not past cure , the disease doth admit of a remedy , the sin is not the sin against the holy ghost , it is pardonable by a kinde of violent worke of the law and gospell , by a strong and compacted force of the spirit of god , such hurts are sometimes cured , and such sinnes are healed ; and therefore to avoide the blow of satans tentations that we are in a reprobate mind and therefore past all remedy : let us say , yet there is hope in israel concerning this sin ; repent wee and returne and god will shew us mercy . for though god may leave such a man utterly in his sins , yet that he must and will give men up , when their sins are come to such or such a passe : is a doctrine fit for none to teach but papists , whose religion was and is , as luther once noted , a slaughter-house of the conscience of man. quest . what be the remedies against tentation . they are either generall , or else particular , for some certaine cases , as for the generall , there are rules to be observed ; some before , some in , others after the tentation . generall rules and remedies for prevention before . all i cannot , neither would i if i could , the chiefe are : 1. beware of spirituall pride , the disease of such as have something to be proud of : for when men grow into a big conceite of themselves , then there needs a tentation to pricke the bladder . swelling in the body is a dangerous symptome , t is no lesse ominous to the soule : for if once wee come to please our selves with our well doing , the heart presently swels up into a puffe of spirituall pride , which is the greatest enemy to the free grace of god , that is ; which spirituall pride is usually cured w th a spirituall fall . see in the stories of the saints in the blessed bible , and we shall finde that their pride of spirit hath ever likely had a fall ; it was for the pride of wit that those rom. 1. were given over to passions of dishonour : walke humbly with thy god and feare nothing . what was in adam , is rife in us still ; yee shall bee as gods was his disease and it is ours ever after . 2. the next thing wee must see to is , security , and here the precept is , watch : when men thinke there is least danger , then the danger is greatest ; sin and satan are ever watching their oportunities , which is , when we watch not : and is it not fit sin and satan should bee let loose upon us , to feare us out of our security , and chiefly such lusts as fire the conscience . a man in a swoone must wee know bee rubbed and chafed , and some staring lusts which will trouble the spirits of a man and chafe his very soule , are a fit of burning fever to cure this spirituall lethargie . security will rust us , undoe us , and eate out all that good is out of us , and if the word will not doe it , nor a crosse will not worke it ; then comes a sharpe tentation to see what that will doe , and if any thing will first awake , and then humble the drowsie and sleepy heart of a man , it is some vexing sin or other . 3. wee must not abuse any mercy what ever it be , for that bringes in a tentation : hee that will not use lawfull things lawfully , it is just with god that hee should , and ten to one hee shal fal into the unlawfull act of the thing abused . bee it wife , or name , or goods , or any mercy , if wee abuse it and doe not use it aright : the next is to bee set upon with some act of sin in the matter it selfe . what ever wee enjoy , if we enjoy it not holily and thankefully , we shall bee sore tempted about it , in one sinfull veine or other . 4. looke not disdainefully on any sin in another , bee the sin what it will , bee the sinner who he will , our nature stands not free from the same , we are subject to that very malady and to punish us for looking upon the fals and faults of others with scornes ; first or last wee are like to bee tempted to and with the same offence , that we may learne to know our selves , and to bee more mercifull to others , against another time . a common thing for a man out of passion , not compassion , to let flye at anothers sins to day , and to fall , or bee ready to fall into the selfe same sin to morrow . we find that we are sollicited to a sinne , that we never yet from our youth felt any motion too till now ; to let us see , that we beare about us not only the rootes of those sins which our complexion hath enclined us unto , but also of those sinnes wee never thought of , nor dream'd of , that so wee may learn to consider others in their corruptions with meekenesse to day , sith it may bee our case to take their turne to morrow . 5. keepe off from us , and our selves off from all occasions of any sinne , to rush into harmes way , is to tempt our selves , and to tempt satan to tempt us . he that will dare to runne into the mouth of any sin , he doth conceit that hee is free from that sinne , and the next newes hee heares is , to heare of that very sin , that he may know by experience what a creature man is ; keepe and doth not he who ventures on occasions of sin , take himself free from the danger of that sin ? whereas the very deed is , that the man who doth dare to venture on the occasion of sinne , shewes that there was in the heart an implicite likening of that sinne , though hee neither thinke it nor feele it , but rather dreame the contrary ; for when the occasion is once afoot , then presently comes in mighty provocations to that sin , and then the hidden corruption opens and manifests it selfe : it is our wisdome as we would shun sin to avoid all occasions of all sins whatsoever : for if wee will not keepe our selves from the occasion , god will not keepe us from the sin ; and if god do not keep us , we cannot be kept , we cannot , we will not choose but fall . 6. keep all our armour about us , and put sin and satan out of hope : the divell is wiser , than usually to tempt where he hath no hope to speed . iudah went about an honest businesse : yet because hee tooke not his armour with him in the morning , he fell ere night : we must carry our antidotes about us , because wee walke in places that are infectious ; and chiefly we must see to our matters in sins wee are given unto , if to pride , then goe not where fashions are , without a commission and weapon ; if wee be apt to quarrell , goe without a sword , and when we have not our weapon about us , wee shall not bee so tempted to brawle ; if to the lust of unelcannesse , come not neere the doores of her house , and that will keepe our hearts free , having our hearts still an end full of serious meditation of the presence of god almighty ; sith our nature is so apt to be tempted by our lust , and we are so soone afoot after every sin , that like children wee had rather be in the dirt than in the cleane : have wee not cause to looke after these directions , and such as these are , that we may not be lead into tentation ; that our lust may not draw us aside frō god , and entise unto evill . 2. rules for the remedy in the tentation . to him that would know what hee is best to doe , when the tentation is come or comming , we prescribe him to follow this order . 1. to make a right use of it . 2. to get by good meanes out of it . for the use to be made of the tentation , doe thus . 1. know that the tentation is suffered to come upon us by god for our humbling , whether it bee to commit a sin , or , to despaire for some sin committed , when it is to some fault , as in this case most times it is , which is against our mindes and to the trouble of our soules : god he knowes that if any thing under heaven will humble us , this will doe it ; what else will so gaule and cut the heart of a christian man ? what else will so set us a praying , a whining , a watching , a fasting ? this hee see , will even vile a man in his owne eyes , and make him base to himselfe : this will season and fit us for gods building , and the use wee are to make of it , is ; to see our selves what we are , and to looke up to christ iesus : god sees and wee must see : that wee cannot well come to heaven without such a purge and therefore wee must joyne with god , make his end , our end : hee doth it to breake us and humble us , and wee must humble our selves : humbly our selves saith st. iames , and god will exalt us ; it is to humble us and doe us good , when ? in the latter end saith the text : this is not done in a day ; and therefore we must waite gods time : it is a plaster and it must lye on some time , if god meane us any good , the tentation shall not over straight , but hover and hang about us some long time , some good space . god doth drive out one naile with another , pride with a tentation of lust , but this is not done in an houre , if it be somewhat long a doing , yet it is worth our while . let us stay and waite upon god from whom commeth our humiliation : the cause of a tentation is pride , the use of the tentation is to take away our pride : there is great dispute which is , and which is the way to finde out our master-sin , but when all is done , pride is the master-sin in all . wee all hold of adam in capite , pride was the first and and great sin in adam , and so it is in all his see , wee had our lust from him ; he his from the angels ; the sinne of sins in the angels was pride ; it gave them their fall ; so it was in adam , it gave him his fall , and so it is in us . there is we say in trees a master-roote , and that roote in originall sinne is no other than pride ; indeed there is in most some other particular streame and vaine , which carries , one , one way , another , another ; arising from complexion , education , condition and other causes and occasions , which often varies as the temper of our bodies , and the order of our estate doth change ; and this yeere it is one sin , seven yeere henc ( as every seven yeere there is a sensible change in the humour of the body ) it is another , when poore it is one , when rich it is another sin ; but that sin of all sins which goes thorow all the race of man kinde is pride , the universall and general captaine , sin , in all the world : vnbeleefe may have that name and be well called our master-sin , in respect of our iustification , instrumentally taken , because it hinders our union with christ : but the chiefe sin , which is our greatest morall vice , and carries the greatest straine and power with it in respect of sanctification , is this same sin of pride , and spirituall pride is the pride of all prides , all other sins doe a kind of homage to pride , as to their king and lord. austine hath it , that the romans did forbeare many vices that carried shame with them , and did many commendable acts , and all to serve their sin of of vaine-glory : and a scipio by name and b others , did abstaine from that which their nature would have beene right willing to have enjoyed , and all to keepe their name , and to maintaine their credit , and outward reputation amongst men : so that all other sins doe as it were vaile to this , and therefore god may bee said to resist all other sins , but this sin he resists afarre off ; he cannot abide the sight of it , and so wee say that god doth use to give us up for some time , in some measure , to some base tentations , he lets out some vile corruptions and why ? but all to take down this sin of pride ; it is say wee all little enough to humble us : affliction without the true sight and sound feeling of some of our corruptions will not doe it : a man is then humble , when hee is humbled before his originall sin , and amonst all the bitter fruites of that cursed lust , pride is chiefe , and doth play the rex amongst the rest : other sins that wee ( speaking from feeling ) doe call our master-sin or sins , our predominant lusts are but made use of by god to humble us , and to eate out this dangerous sinne of pride ; and therefore it cleares it selfe , my thinkes to say , that this sinne of pride is in every man his cheefest sin , sith other beloved sins are let to have their swing in men , all to master , this master of sins , our pride . the use then that wee are to put our tentations unto when they come , is : to humble our hearts , to abase us , to pluck away the feathers of our pride . 2. the next use wee are to make of our tentation , is ; that we see a mercy in it whatsoever it be , if wee feele nothing but what is common to man , and others have had and have the like , we must learne to beare it with a kinde of impatient patience ; why should not wee beare what others beare , what are wee ? is our nature better than others ? here must bee a kinde of content , else it is like it will be worse yet , else as yet , we are neither truly nor sufficiently humble : it must teach us to thinke better of others , than of our selves ; and wee must learne to render thanks to god , considering what our deserts are , and what our nature is ; that we are no worse , that wee are broken out no more . 3. the last use is , that we must consider a providence in it , in that we are kept from sinning , by being tempted for sin , god doth suffer us to fall into the thoughts and affections , that so we might not fall into the outward deed and action of sinne : better have a motion in the wil , than the will and the deed too ; the will is taken for the deed in good things , but not in sinne , for that gods accepting and rewarding our good deeds , comes out of his grace and favour ; it is a matter of mercy & drawes out of the merits of christ , and therefore god may , and doth many times take the hearty will and desire for the deed : but in sin it is not so , for there the punishment is according to the desert , and merit of the sin , it is more or lesse , as the desert of the sin is more or lesse ; now there is more guilt in the act and will too , than is in the will alone : evill workes really deserve punishment , and the punishment is never more than the guilt that is in the sin , and therefore the will is not so bad as the deed : there be more degrees of malice and evilnesse in the act , than in the purpose alone , and therefore of the two , it is better to have it in the affection within , than in the act without , too chiefly when the thoughts be such as we cannot abide , doe not allow , but abhor ; we fall soonest into the outward act of that sin , which thrusts in upon us on a sudden whereof wee felt not the drawing tentation first within : had david bin haunted with pestilent and violent suggestions & motions to adultery and murther , he had then felt those corruptions to have beene strong in his flesh ; his care then would have been , to have beene earnest with god by prayer , to be pardoned , healed and preserved ; and so hee had found such strength , that hee would not , nor should not have done those faults : what if we finde that wee doe loath such lusts when they begin to fire ? yet we must not stay there as though it were impossible that wee should ever fall into the sinnes themselves : david would have taken it in as much scorne as another , had one spoken before to him as touching adultery and murther ; our disliking the inward motion , is not thorow enough , except it bring us on our knees and beg of god , that it proceed no further , and so we see by accident , it is a mercy to be held under some such profitable tentations , and wee must make this mercy of it : that the tentation drive us to god , to keepe us from finishing the sin it selfe : our tentation must bee a meanes of our prevention , we must take it as a warning peece to arme us against falling into the foule fault it selfe . the second maine branch , is , how we should get the tentation off , and draw our selves out of the snare , and here we are to show what wee must not doe , and then what we must doe . 1. we must not dispute with sin nor satan : satan when they came to arguing ; was too hard for our first parents in their innocency , when they had wit at will , and their reason , at command , and now that wee are as we are , we loose all if once wee begin to enter into disputation with such an old sophister and crafty fox as satan is ; and our owne lust is the greatest , both deceiver and distembler in the world . he ( as one saith ) shootes with satan in his owne bow , who thinkes by disputing and reasoning to put off satan , our reason is corrupt , and on his side , and it will betray us into his hands . 2. wee must not flye away from satan , a run-away never makes a good conclusion of his tentations from idolatry : and from adultery and fornication wee must flye : such sins are best conquered by flying , and we are to hold our selves from all occasions of all sins whatsoever , when and where we may doe it without offending of god ; but from the divell it is neither possible nor lawfull to flye from him ; not possible because the divels are exceeding many , and they are spirits and there can bee no flying from them ; nor lawfull , because wee are bid to resist him , and therefore forbid to flye from him , and then againe , because it is a kinde of service done to satan , a yeelding to him some kinde of worship , sith that it is to feare him ; and we are commanded to feare god , and not the divell . a feare there is granted , so as to send us to god , and to the use of gods meanes : but such a feare as to make us run , ( a fainting feare ) is unlawfull and dangerous ; and after a sort a serving of satan the deadly enemy of the lord iehovah . make the case thus , a man is on just occasion alone , by himselfe , aye in the darke too , and hath reason so to be : now sinne and satan let flye at him with their fiery bloudy dartes ; here wee must not runne , not avoid the place , it is a kind of serving satan , and a yeelding to the divell , god is angry with it , and it is often the way to great danger ; what if by this shifting the roome , we finde ease for the present , yet it is but his skill , like a lightening before death , it leades us securely into the hands of the same or some other tentation ? what must wee doe ? even stand it out , hold there , as we have a calling to be there , what if wee quake ? better quake , than serve satan , better tremble every veine than sin , better dye in the place , than flye from the place , because it is a flying from satan , and hee that in this sense flyes from satan for feare , seemes to distrust gods providence on him , for that particular . thus far for what wee must not doe ; now next is , what we must do , and here we have many things , the heads are these . 1. the first thing is beleeving ; get faith ( saith paul and then wee shall quench all the fiery darts of the divell . our faith will doe wonders if wee apply the victory , that christ hath made over satan for us ; what if wee bee cowards , yet christ did not play the coward ; his victory mat. 4. was ours , and for us : hee stood in our place , plaid our prize , beate satan to our hands : his glorious triumph over satan , is a kinde of satisfaction for all our yeelding so much , aye , too too much to the divell : what if satan beate mee may a christian , say , yet i passe not ; sith my christ in my stead , for my part hath beaten satan all to peeces : in him my head , i have long since beaten satan hand to hand , hee is then to mee in him ( my captaine ) a very vanquished enemy : thus faith makes his victory as touching the price of it ours , as though we our selves had in our own proper persons , conquered satan , and beate the divell . the next thing that we must doe by our faith , is , to take christ iesus , and set him against the tempter , why ? because there is scarce any tentation wherein satan is not : the divell hath put some of you in prison : get thee behind mee satan ; the divell is usually in it then : we are then by faith to set christ against satan : wee are not of our selves so weake in the hands of satan , as satan in the hands of christ ; turne him then over to christ , and let christ alone with him ; faith will be satisfied with none else , nothing but christ ; and faith is said to be our victory , which neither hope nor charity are said to be , because it doth make christ ours , who is our victory over sin and satan both . faith is not content with the presence and assistance of an angell neither , except the lord iesus be there himselfe : for god did promise to send an angell with his people , and to drive out the canaanite and the rest of that crue , but hee himselfe would not goe : the people of god were no way content with an angell , they tooke no comfort in this ; this was saith the text , evill tydings , they mourned and put on blacks , like a loving wife ; shee must have her husband ; what do you tell her of sending a trusty servant along with her , nothing will content her but her husband . so when our faith is set on worke , it makes us but sicke to tell us of an angell , except we may have christ iesus also , him or none ; and therefore wee are not safe except we doe and can by faith lay fast hold on christ iesus , and set up him and his power against the gates of hell and powers of darkenesse . say an angel bring strength with him yet an angell brings no merits , nor that authority with him . faith must have one to side it with us against satan , who hath absolute command over satan , and merits to make amends and payment to god for all our sins , ( that way ) now these concurre in none but christ , and so we finde that no substitute , no not an angell will serve , but christ must bee ours by faith and by a living faith wee must take him , and make him our buckler and sword against the divell and his angels : if christ doe but say the word , the divell himselfe is said , his tentations dye . to him then who is our refuge and our strength , no creature is to be our refuge , because none can be our strength , but if wee rest on them , say , on the angels themselves , they will prove our weakenesse ; but christ iesus the lord our righteousnesse , he will be sure to be our strength . say i of my selfe , am as weake as water , but in christ , made mine by faith , i am strong , can doe all things , can , and shall , and will beate downe satan himselfe ; like lightening from heaven , and treade downe the divell under my feet : but when ? shortly , through whom ? through the god of peace , so saith st. paul. let the divell and his angels be unto us as a kite ; yet as long as wee may succour our selves under the wings of the lord iesus christ , wee are safe , wee are sure . the last remedy that wee have by faith , is , to learne us to rely on that promise , that if we fight wee shall conquer . the promise is , that if we resist satan stedfast in the faith , he will flye . beleeve then that we shal overcome ; and we shall overcome : we are more than conquerers , as the greeke is : we doe over-come ; other fighters fight first , and then conquer ; but we through faith in christ are said to overcome before we fight , and so we are more than conquerors ; this is to be more than a conqueror , to be sure of the victory before one fight . beleeve , and prosper ; doe , but by faith say it shall be so , and it shall be so . a man shall not presently conquer : a man he is to fight with , though he doth beleeve that he shall conquer him , because there is no promise made by god that hee shall , there is no covenant past betwixt god and us to that end . but now god hath said the word , wee have him fast in a bond ; that if wee fight against satan wee shall conquer satan , resist him and he shall flye ; war against sin , and sin shall dye : i speake not of presumption , but faith , when a man hath grounds for it , useth gods meanes in gods sight . have wee not a command to pray ? lead us not into tentation : if a command , then it is attended with a promise ; that he that prayes not to bee lead , shall not bee lead into the tentation ; wee are bound then to beleeve , that following gods wayes , wee shall not bee lead into tentation : faith is our victory , and nothing but faith , because it is not hope , but faith which apprehends and applyes the promise . wee see then that saint paul speakes to great purpose , when he cals upon the ephesians above all things , to get faith and the use of faith , to quench not some , but all the fiery darts of satan : reason can do nothing ; as it is naturall , it is in vaine , and doth no good ; the tentation is a spirituall thing , reason , a naturall weapon : now a naturall thing , can have neither strok nor force against a spirituall , and therefore reason is a false weapon ; and as our reason is carnall , it is a secret friend to satan , takes part with him against us , good stuffe for a man to thinke to conquer the divell , with a wisdome which the apostle saith is divelish : how divelish ? because it hath the divell for its damme ; wee must not then consult with flesh and bloud ; downe with reason , away with our owne wit , let faith doe all , else faith will do nothing ; faith never workes so well , as when it workes alone : and is it no more , but beleeve the promise , and is sathan gone ? no , no more : and must wee have all we beleeve ? all and more too . all , for it is with us according to our faith , as christ said to the beleeving woman of canaan ; a beleever shall have what he will. more than , we beleeve , because wee shall have beyond our faith ; above what wee are able to aske or thinke , and that abundantly too . how so ? must we not have a promise and faith for all ? i answer and say , wee have more than wee have faith for , in the particulars ; a world of matters ther be that come to our hand , that we did not know of nor thinke of in the particular ; yet nothing but what wee have faith for , one way or other , if not in the particular , yet in the generall , viz. we beleeve that wee shall conquer all the tentations we see , and all others wee neither see nor feele , such as we doe know and those wee does not know of , wherein a kinde of implicite faith is sufficient , thus and then wee aske nothing , but what wee have faith for , one way or other . in the generall , we aske in the general , and we have many things whereof wee have no faith for in the particulars . vp then and bee doing , worke it out by having and using our faith ; satan flyes at the sight of faith , there is such an antipathy betwixt satan and the faith of a christian , that faith no sooner comes in place , but satan is gone : other graces have their use , and place to resist the impulsions of the divell ; some one , some another , but faith as paul showes , doth quench all ; i say , all the fiery darts of the divell , because it doth take in christ iesus with all his merits , value , virtue and power . and thus much for the first meanes to get out of tentations which is by beleeving . 2. the second is by resisting . resist saith peter , how resist ? stedfastly , how stedfastly ? in the faith , and what then ? why then satan will flye . the apostle showes us in another phrase : stand , saith hee , and then sathan hee fals . it is not here saith chrysostome , as it fares w th wrastlers ; for there except we cast down our adversity , we conquer not : here wee conquer satan , if hee cast not us down , we are then ( in acceptation ) as though we did cast him down : alas satan is quelled , and as it were cast downe and killed already ; he is too far in hell ever to come out againe ; satan can looke for no crowne , hee is in perdition , his aime is to cast us downe into the same destruction he himselfe is in ; so that if we doe resist and but keepe our stand , this is our conquest : we must not looke for a greater victory than is to bee had in this world . that which troubles some with discomfort , is , because no sooner doe they begin to resist , but it is rather worse with them , than it was before , these consider not that it will be thus : for if we will let sin and satan alone , they will let us alone , sleepe in sinne , and spare not , we may have quiet enough , and come by degrees to be past feeling : but resist wee sin and satan , and the divell will play his part , to hold his hold : hee is a strong man , and will not out except hee be forced ; now possession by force , wee know is with some stir , struggle ; sin will , and must , when we labour to cast the old man off : ( it will ) because it is now a dying ; and all dying things , that dye by peeces , as sin doth reluct and struggle , and stirre for life ( it must , ) because else a godly man would not so well discerne the going out of sin : the candle blazeth most , & stinketh worst when it burnes in the socket ; and so it fares with sin , when it is towards it's last . there is a double death of sin : one in respect of the guilt of sinne , which then is killed when we have our pardon , this is in iustification ; and when we beginne to get our pardon , the conscience is more out of quiet , greater stirs being there , than when wee sate still and did nothing that way : but when the pardon is had once , then the conscience is alive , sin is dead , and our hearts are at quiet ; being justified by faith , wee have peace with god. the other death of sin , is in respect of the power of sin , and this is in our sanctification , and this wee meane chiefest here : when a godly man sets about it to kill up and dry up this running disease ; the plucking out of the weapon , the removing of the guilt of sin , is done on a sudden ; but the healing of the wound , the mending of the languor , is done gradualy , now a little , and then a little : and when a man is come to abhor his lusts ; then he hath given his sin it 's deaths wound as touching the power of it , & so on ; now some , & then some , sinne doth dye more and more . now when a man can once come to resist sinne , hee is dead to sin both wayes ; to the guilt of it , and to the power of it : for had hee not the pardon of it , he could not resist it : had hee not some power against it , hee could not resist it : now looke how much power we get to resist it , so much power sin loseth . and now because sin will not give ground , and lose the field , without fighting and some opposition ; hence it is , that when wee begin to resist , sin and satan make ( to feele to ) the greater head , and wee take our case to bee the worse , wee cannot sleepe in a quiet skinne here , except wee will sit downe here by satans fire , for if wee once goe about to get off from him , hee will not lose us so , but some stir he will make ; but we must live by faith , and know that satan is going , and sin is a dying . when the divell went of out of the mans body , he tare him and puld him miserably ; he would not take his far-well , but he should feele it : so when wee doe by prayer conjure and charm him out of our soules he will make all the hurly burly he can , when he is going out ; but bee of good heart , our faith doth assure us , that there is never a prayer we make , nor act of resisting that we doe use , but gives satan a knock , and sin a mortifying blow : when ones hands do ake for cold , yet when wee come first to the fire , the fingers ends ake worse ; which makes children cry when they first come to the fire ; the cause is , because the heat doth draw out the cold , to the utmost parts and ends of every finger : like to this it is that our sinnes doe make us ake worse ; when first wee bring our selves to the enlightning and healing ordinances of god , our sinnes then are drawne out more , therefore they vex more ; wee doe stirre them more , and therefore they stinke worse ; wee see them more then , and are troubled at the sight of them i confesse . but yet , so as a man is at the sight of many huge enemies , whom yet hee knowes that through the helpe of his captaine , by fighting , he shall beate and conquer : by resisting and fighting what ever we see and feele at first , wee doe and shall conquer sin and the lusts thereof , and save our selves from the tentation of the divell . some questions may here come in by the way . quest. 1. when lust is sufficiently resisted . ans . some kind of faint resisting may bee made by generall and common graces ; and some againe , against some sins by the law of nature ; but for the resisting that proves effectuall and is against all sin , as sin is against the written word and law of god , it is done by faith and saving grace , and by the spirit of god giving lust such a wound , that let satan lick it all hee can , it never recovers nor comes to it selfe againe . should we take the word ( sufficiently ) in a legall sense ; then while we breath we neither do , nor can resist sin , but it may be , and it ought to be , more and better resisted still : but if we take it in an evangelicall sense , so as to be sure that our sin is dead at the heart , ( as some trees be that yet carry boughs ) that we may bee sure that wee are in christ : here i say , that a man hath sufficiently resisted sin and satan , when he doth not allow the sin , when he doth no way consent to the tentation . some expresse it by a distinction , and say , that if a man doe not allow infirmities , and doe not live in the practise of grosse sinnes , then all is well and there is comfort enough to bee had , to stay our thoughts against the day of refreshing : as a little will stay the stomacke for a time ; so will an assurance that wee have broken the heart of sinne , binde in our hearts from despaire . the answer which is made hath this sense in it : that if we allow not infirmities . 2. if wee doe not practise grosse sins , then there is sufficient resisting as touching the maine : that there is a difference betwixt infirmities , and presumpuous sins is not to be denied ; it is expresly in the holy scripture . papists say that the man who doth a mortal sin , is not in the state of grace : but for venials a man may commit ( in their divinity ) who can tell how many of them , and yet be in christ for all that : i hope there is no such meaning in any of our divines as to tye up mens consciences , to hang on such a distinction of sins , sith it is beyond the wit of man , to set downe a distinct point betwixt mortall and veniall sins ; now when it is an impossible matter punctually to set downe to the understanding of man ; which is , and which is not a veniall sin ; they must pardon mee from giving the least way to such divinity , as must needs leave the conscience of man in a maze and labyrinth . i finde that the nature of infirmities doth so depend upon circumstances , that , that is an infirmity in one man , which is a grosse sin in another ; and some men pleade for themselves , that the things they doe are but infirmities : he that will sin , and when hee hath done will say ( not to comfort his soule against satan ) but to flatter himselfe in his sin that it is but an infirmity , for ought i know , he may goe to hell for his infirmities : besides , if that be good , that a man who is in grace may doe infirmities , but not practise grosse sinnes ; then i would i could see a man that would undertake to finde us out some rule out of the word ; by which a sinner may finde by his sin , when hee is in christ , and when out of christ ; at what degrees of sinning , where lies the mathematicall point and stop , that a man may say , thus far i may goe and yet bee in grace , but if i step a step farther , then i am none of christs . wee all know that sinnes have their latitude : and for a man to hang his conscience on such a distinction , as hath no rule to define where the difference lyes , is not safe divinity . the conscience on the racke will not be layd , and said with formes and quiddities ; the best and neerest way to quiet the heart of man , is to say that be the sinne a sinne of infirmity when we strive and strive ; but yeeld at last ; or , of precipitancy , when we be taken in haste , as he was , who said in his haste , all men are lyers ; or , a meere grosse sin in the matter : aye , say it be a presumptuous sin , yet if we allow it not , it hinders not , but wee are in christ : though wee doe with reluctancie , act and commit it ; and i say that we doe resist it , if wee doe not allow it : for let us not goe about to deny , that a godly man during his being , a godly man , may commit grosse and presumptuous sins ; and for infirmities , if wee allow them and like them , that we know to be sinnes , then wee doe not resist them ; and such a man , who allowes himselfe in one , is guilty of all , and is none of christs as yet : bee the sinne what it will , iames makes no distinction , and where the law distinguisheth not , there wee must not distinguish . i speake not of doing a sin , but allowing ; for a man may doe it , and yet allow it not : as in paul , that which i would not , that i doe , and hee that allowes not sinne , doth resist it , therefore a man may resist it , and yet doe it , all the difference that i know is this . 1. that a man may live after his conversion all his dayes , and yet never fall into a grosse sin : by grosse i meane presumptuous sinnes , so psal . 19. david saith ; not cleanse , but keep back thy servant from presumptuous sins : we may then be kept from them ; i speake not that all are , but some be , and therefore in it selfe all might be . 2. for lesser sinnes , secret faults , we cannot live without them , they are of dayly and almost hourely incursion , but yet wee must bee clensed from them , as david speakes : dayly get your pardon ; and there is a pardon of course for them , and they doe not usually distract and plunge the conscience , but yet we must not see them , and allow them ; if we do , our case is to be pittied wee are none of christs as yet . 3. great staring sins , a man cannot usually and commonly practise them , but hee shall allow them . so ps . 19. 13. keepe back thy servant from presumptuous sins , let them not have dominion over mee : implying , that except wee be kept back from them , they will have dominion over us : it followes , then shall i be upright . so that the man , in whom presumptuous sinne or sins have no dominion , he is an upright man. to practise a sin is one thing , to live in the practise is another : how farre a man being and remaining in grace , may goe in the committing of great sinnes , is past my skill to determine : the case of salomon and others , proves that a man may goe farre ; tentations may hang long , if a day , a week , if a weeke , a yeere , if a yeere , many yeeres ; and how many ? who can say , a man lives in a sin when he loves it , though he doe not practise it at all ; as hee is a drunkard , who is never ●●unke , if hee love drinke ; and he covetous , who loves money , though he have not a penny in his purse . so , say a man never act the sin , yet if hee love it , if hee doe not hate it , hee lives in it . as in the body , a man is said to have his health , albeit he hath usuall infirmities which make no let , but that hee eate , drinke , sleepe , work ; but if a man have great diseases , which take away his stomacke and strength , then we say he is sickly , and in danger . in the soule , usuall scapes and ordinary infirmities , wee cannot live without , yet they do not interrupt our peace nor destroy the strength of our soules ; wee pray , reade , heare , neverthelesse . but great sinnes doe distract , and disturbe , doe weaken , & threaten the worst ; and as it is hard i confesse , for a man to practise them , but hee will bee a lover and an allower of them , a consenter to them , yet when at the worst ; i say 〈◊〉 godly man doth not make a trade of them , his heart is not on them , his minde is another way all the while : thus then wee must resist lesser lusts , by dissenting and striving to weaken them , to lessen them ; but do we our best , we cannot possibly be free from them : and for greater sins , a godly man may be kept from them , live and dye without them . but yet we must grant , that a man may bee good in the heart , and yet for a time ( and how long who can say ? ) be drawn to practise them too , albeit not to allow them . it is enough for either sort to assure a man that hee is a resister of thē ; if he pray , or sigh , or groan against them : for the raigne of sin , is when we love them : now he that strives , loves not sin , it being not possible for the heart of man , to be against that which it loves ; sufficient resistance is made , in point of justification ; when a man doth disalow them in his judgement , and hates them with his heart , though he cannot shake off the practise of them . it is not easie to put off ones old companions : but in the point of sanctification , there is not sufficient resistance made , so as to have our peace of sanctification , till we be able so to resist : that for greater sinnes , grosser , and more presumptuous faults , we doe not practise them at all , and for lesser , that wee doe dayly weaken them , lessen them , when our iudgement doth carry a command over our wils , our wils over our affections , our affections , over our actions . quest. 2 what order are we to observe in making our resistance . ans . order is of great use , to resist , is to fight , and the enemies wee are to fight with , are many and mighty , and therefore as in battels , so here : array and order , is all in all ; the particulars are these . 1. wee must set against and resist the motion that comes from us ; and the suggestion that comes from sathan at the very first , ere they meete and come together , if we can possibly , be it never so unlikely and so absurd , yet we must tremble at it in respect of our owne weaknesse , so as to pray against them , at the very first sight of the tentation : the affection is suffered to come to humble us , that so wee may walke in feare , use the meanes , and not fall into the action . doe not say it is unlikely i shall never doe it , this is the way to grow secure , and then farewell . sometimes wee are set upon with tentations , likely , that is , such as our particular nature is most given unto : for we are many times soonest overtaken with those tentations that our humour doth itch after , and anon againe , wee are urged to those lusts we never had much minde unto , that that so we may be taken secure , and ere we are aware , and then we are gone : sith then our enemy never sleepeth ; wee must watch , and wake , and bee in a readinesse , to oberre all the motions of our devouring adversary : if wee resist at first comming , the work is halfe downe , we shall finde satan a coward ; if wee resist not , wee shall feele him as a lion : wee must trust neither our selves nor sathan with any tentation : wee see the tempter changeth hands , a man so prodigal , that he wastes all , when young , when old , quite another way : his life is in his riches ; aye , one way to day , to morrow , the winde sits in a quite contrary point , and therefore wee must be provided for all assaies , while the tentation is greene and young : and what if we can make no great matter of it as yet , to our thinking ? wee must hold out still , for all that , play the man still : god meanes to make a sound cure , and it may be , hee will suffer us to bee held to it somewhat with the longest ; the venome and poyson must out from the very bottome , wee must have patience , what ? patience at motions to sin : yes , such a patience as this is , to thank god it is no worse , and to bee content to wait the lords leasure , dayes , moneths , yeares , and thanke-yee too , if we may have it at last , impatient at the lust ; but yet a patient and long suffering minde , that we be not tired out . begin as soone as the tentation begins to peepe , bee at it to day , to morrow , every day , and after a time , the fits will and shall breake away . some agues a●●●ured by striving and resisting : all tentatiions i am sure are . hee that will drive away his sorry partner by wrestling , must doe it at the beginning before the ague be setled in the bloud and spirits , and in like sort it is soonest done , to drive away this divell by striving and resisting , to doe it at the first , while it is young , and not strong , ere it get into an habit , and creepe into the bones , and which is more inward into the marrow ; i meane ere it can get any great hand over the spirit of our mind , the bosome and bottome of our soules . 2. wee must begin where satan begins , and goe on as hee goes on : wee are to observe his motions ; if hee begin with a lesser sin , we must not despise small things , a little leake drownes all in time , and the prick of a pinne , le ts out all the winde 〈◊〉 bladder , and therefore wee must make up against sathan , even then , when hee comes with the smallest sins ; and if hee turne to greater and fouler faults , we must of all , bee very carefull to keepe off the pikes of more damnable errors and sinnes : they make fowle holes in the consciences ; and as theeves doe , such g●shes let in other sins , greater and greater still ; when it first comes , it appeares great , doe but yeeld to it once or twice and then we begin to thinke it to be , not so great a matter : the ordinary and common tentation , that satan useth to make the foundation of , and to give entry to all the rest , is to beare us downe in it that wee are not the children of god , and that wee are not in gods bookes ; give him but this , and then we doe in a manner yeeld him all the rest ; for if once we conclude , that god is not our father in christ , then satan hath us where he would , and hee may leade us into despaire , or presumption which he pleaseth , and therefore what ever we doe , we must hold our owne , and keep in this perswasion , to dye for it , that wee are the children god. say we have ever so many afflictions , desertions , corruptions ; yet that ought not to shake us out of our assurance , for david had as many afflictions as any of us , and more : and for desertions , wee finde him all over the psalmes , making heavy complaints that way : he that runs , may reade all over that book , many a dolefull song , and for corruptions , and such corruptions too , as use to pay us home : sins , great sins , i meane committed after his calling and conversion : hee laid hands on another mans wife , hee defiled her , her husband loving david , as his own soule , and then fell upon an horrid plot of murther : he did art it with hellish skill , and shed the bloud of sundry , that hee might be the death of one : and did hee not number the people against all reason , and stood it out too , say all the captaines what they could ? and yet i hope david added not this sin to all the rest , to wit , to question it ; whether god were his god or not . i have ( saith hee ) done foolishly , i have sinned and that greatly ; lord forgive , what ? the infirmity : no , the iniquity ; of whom ? of thy servant . he holds this fast , that for all his sins , his great sinnes , yet hee was gods servant still ; let go this , and though our sins were but a few or but ordinary , yet satan will sinke us , with one tentation or other : but now keepe wee our ground in this point , never deny the conclusion that god is our god : and say our corruptions were more , were worse than they are , well may sathan shake his chaine at us , but we stand on a rock , and the flouds of his tentations cannot come , so much as at our feet : for we know that our sins are but the sinnes of a creature , his mercies are the mercies of an infinite creator , without either banke or bottome : keepe wee the maine chance , that he is our father , and then , well may our sins humble us , but satan with all his setting on , shall never be able to discourage us : we know that christ died for sinners , and for the chiefe of sinners : no man was ever kept out of heaven for his confessed badnesse , but many are for their supposed goodnesse : in a word , this only point , that hee is our father , kept up in our consciences , will make us fit , and able to dash , and blow off , al the powers of darknes , and push away all the darts of the divell ; therefore sith it is his method to lay all upon this point , hold this fast , and wee hold all fast : if the enemy assault one way , and the garrison defend another way , the towne is lost , the enemy will carry the strongest peece . we must not bee taken up about other matters , and lye open here ; here satan will try his skill , and doe his utmost to bring us out of conceit with god , and to make us think that god hath no love unto us , no care of us , and then we are gone . live and dye then with this in thy heart , and mouth ; hee is my god , and i am his servant , and so we shall bee able to lay all the divels in hell . say , god hath confirmed his love to mee so much , so often , that now i hope i shall never call that matter into question againe : and next for afflictions , we must frame a new bible , ere we can with any colour finde any thing out of gods afflicting us , to prove that hee doth not love us ; of the two , abundance , and plenty , and outward peace , would yeeld matter to say , that god doth not care for us ; and yet it would be long , ere a christian will come to a minister , and say , i have such a deale of wealth , of health , and so many friends , and so much friendship , that i feare mee i am not in the right : but when afflictions comes and stormes arise , then wee come and make a pitious moane : sure god is not my father , i am not his child , and grow we doe into hard conceits concerning god , and heavy thought as touching our selves : now all this comes out of our fancy who doe so highly prize the things of this life , that sure if god did love us we should not bee in such and such wants . a very foolery , the text is cleere : he correcth every son , whom he receiveth ; let the word bee heard , speake , and then we may conclude the contrary , and say thus , doth god afflict me , and hee doth withall make mee to make a right use of his afflictions , ( say but of one ) and by this i am sure , that he is mine , and i am his : for affliction is a part of the curse in its owne nature , and god doth never chang the nature of it , and turne it to a mercy but onely to those hee loves , it should , it would hurt me , i finde it did me , doth mee good , and therefore i am a son of his love : and lastly for desertion , that is , but a mist before our eyes . desertion is in it selfe no sin : for christ was without sense , aye , he was so deepe in it , that when he dyed , he said , why hast thou forsaken me ? a totall , a finall desertion , ours is not partiall : the best have had and have ; god turnes away his face , david himselfe is troubled : the just doth live by faith , and not by feeling : and in that very psalme , where hee complaines that his spirit was over-whelmed within him , and that his very heart within him was desolate : i say in that selfesame psalme , david saith ; thou art my god : i passe not whether this desertion bee for sinne or from sin , a chastisement of sin , or an effect of sin , all comes to one for our dispute ; it hath , is , and may bee , the case of a right godly man. looke up then , and if from want of sight and feeling wee doe say , why hast thou forsaken me ? yet then let us by faith withall say , my god , my god , and we are safe . sith then this is the order satan useth to follow us in his tentations , to make us to distrust our being in christ ; and our standing in grace , we must make that our method too , and rather suffer to dye at gods feet , than to suffer our assurance to be taken away from us : lose this and lose all our comfort , hold this and all is ours , let satan say , and doe his worst . i confesse it is a heavy hand , when a man is put to it , to walke without his feeling . david was a man for naturall and spirituall cheerefulnesse both , above men , yet hee had his heart full : and say his case were ours , that for very sorrow of heart , arising from the absence of the light of his countenance , wee be like a bottle in the smoak , we doe shrim away to nothing , become a very sceleton , a bagge of bones , an anatomie of a man , yet then our faith must shew it selfe , and we must hold up our heads above water : no great thankes to swim , when god doth hold us up by the chin , w th comfortable feeling : but he is a man of faith that can then say , god is my god , my king , when hee sees nothing but the promise ; oh , blessed is the man , who beleeves and sees not : for want of sense their song once was ; mine 1. eyes failes , my 2. flesh failes , my heart faile , my 2. knees faile , my all failes ; but my faith which never failes ; well then , though a mans marrow be consumed like the drought in summer , say , not onely ones flesh be pined , which after sicknesse will come againe ; but ones very bones be consumed , which when once dried they say , never come to themselves againe , aye , and ones juice ( whithin the bones ) do wast away , yet there wee must hope against hope , and set faith against sense ; when wee cannot see one shine in the face of god , yet we may fetch support out of the promise : gods countenance doth change and turne away , but the promise is ever the same , and al in al is in the promise ; we are 1 childern , of what ? of the promise ; 2 heires , of what ? of the promise : sight and sense , lookes onely on the face of god , but our faith lookes onely on the promise ; and it is the evidence of thing● not seene , it gives a being to that which in existence is not , and thus living by faith , a christian on all occasions may say , god is mine , and so mine , as though hee were nones but mine , he is all mine ; and what we speake out of feeling , a tentation may make us unspeake it againe ; but what we say by faith once , wee say it ever , and all the tentations satan can devise , cannot make us unsay it againe . i mourne , blessed ( not shall be ) but are those that mourne , why ? they shall be ( not are ) comforted . he then is a blessed man , who mournes though hee be without present comfort . 3. we must keepe this order , as to begin with the right end , and the right end , is then to finde out what the sin is , that is chastise or punised , when the tentation to a lust is a punishment for some other sin : it is all in vaine , and meere lost labour for a man to thinke , to get off the sin , which is the punishment , when we let the sin punished alone : hence it is that we doe finde many a good man strive and strive , even his very heart out to master a lust , and are where they were or rather worse , and why ? but because that vexing sin , is a correction for some other sin , which wee over-see and say nothing unto , and thus men run upon flats of discomfort , as though they were none of gods , and all because they cannot conquer a sin ; which is not , because they are not gods , nor for want of faith neither , but for want of art and method . the effect cannot bee taken away untill such time the cause be removed : now wee must know , that one sin is the cause of another , two wayes : 1. first , by effecting and producing by a very efficiency another sin , as covetousnesse is a very caust working oppression , vsury , rapine , buying and selling for dayes and enclosure , now i confesse it is hard to bee convinced ; that that which is an effect of a former sin , is a sin till we be convinced ; that the sin which is the cause , is a sin , as hee that knowes not what covetousnesse is , or is not convinced , that covetousnesse is a sin cannot bee cured of vsury , enclosure , hoarding up of corne , &c. and therefore the sin which is the cause , must bee pardoned and healed first . so pride of life is the cause why men doe follow fashions ; to follow that which was a fashion is no sinne , but to bee in that which is the fashion , whilst it is called the fashion is a sin , else there is no such sin , as following of fashions , which a scripture , and b nature , have condemed for a sin . i say , this sin comes out of pride , as out of a working cause ; and t is not possible for a man to bee mended in one , except hee dig out the other : so passion springs out of pride of heart , as out of his very next cause , and so doth envy too : many are troubled with their passions and disquieted with envy , and make a great marvell of it , that they cannot get the victory all this while , i will tell you the reason ; they pray against passion , but not against the cause , not against pride ; they stop at the streame , but choake not up the spring , they lop the boughs , and it growes thicker after , and pluck not up the roote . therefore if we meane to cast out of our heart and life such a sinne , as is an effect of a former sin , wee must first begin with the causing sin ; or else he doth wash a stone , and satan will hold him where he was , doe what he can ; and what a weary hand is this , for a man to pray , to reade , to heare , to fast against a sinne , and yet to make nothing of it . 2. by meriting , which schoole divines call demeriting ; and deserving to bee cast into some sin by god , as a just iudge for some other offence , and this as it comes from god , is a good of justice : thinke not that wee meane it , as though god did infuse , or put into a man , the matter or forme of the punishing sin ; it needs not , there is matter enough in our hearts already : god cannot breath sin in the minde or breast of any man , but by letting lust out , and setting satan loose upon us , we are punished and corrected by one sin for another . some say , it ought not to be said , that god doth punish sin with sin , why ? ( then say they , ) that sin which is the punishment doth deserve more punishment , and so it doth : what ( say they ) and doth that deserve another ? no , for albeit god may and doth punish sin with sin , it followes not , that the second sin ( must ) bee punished with another sin , but with some other punishment it must : and what if in some cases , sins in a row be punished with sins ; yet there is no processus in infinitum , because as the schooles have agreed , when once it comes to hell , there is no demerit : sinnes on earth merit further punishment , but sins in hell doe not , because there is satisfaction given , and so full a point put to the iustice of god. besides , the damned are in actuall possession of their last punishment , and therefore there is in them no demerit of more or further torment : god in justice then doth and may punish one sinne with another here , some say with a greater ; that is not alwaies so : for hee punisheth idolatry with fornication , yet fornication must not bee held to bee a greater sin than idolatry ; it is sufficient , that the sin which is made the punishment , be a more vexing sin , bringing more shame , and more inward or outward distresse , that so the sinner may be made the more detestable to himselfe or others : the greatest sins doe not alwayes vex ; they should i know , but they doe not . to come to our point : wee say that sin doth cause sin , by way of desert , when god doth by permission , desertion , and tradition , give a man up to some sinne , of shame or inward biting sorrow , to judge him for some other sin : bare permission it is not ; for so we sin all sins we commit , i hope wee cannot sin any sin , except he suffer , and his power doe permit : yet wee finde , that pharaoh had his heart hardened worse for manner and measure , than other common sinners had ; but all sinners are sinners by permission , therefore there was a delivering up , an act of justice and power in hardening the heart of pharaoh , and so it is , when god doth plague one sin with another : the thing i educe is this , that it is impossible with all our whining to get off the sin merited , except we first deale with the sin meriting : we cannot affront the justice and power of god , when he doth inflict and lay it on for some other fault : it is out of our element to take it off , till first wee have removed and done away the guilt and power of the former sin : when sin doth worke and produce another sin by its own force , then it comes from the power of sin : when sin doth demerit , to have another sin made a punishment of it , that comes out of the guilt of sinne and justice of god , therefore we must make our peace for the sinne which is is the cause , and subdue that ere wee can possibly make any hand with the other sin , which is the punishment . that then wee may cleere our selves of some tentations , wee must looke & see what brought it , if wee try and try and can make nothing of it , then wee may see it is for some other sin ; which sin wee must finde out and then cast out that corruption , and the worke is done : we finde some what to the purpose in ionas , a good old prophet ; he fled away from god , was found out , throwen into the sea , swallowed by a whale , and god in his goodnesse did deliver him , and yet after hee fell into the like sin againe : no doubt he did aske god forgivenesse in the whale for his first sin , yet hee after fell into the same way againe , and did chafe , because ninive was not destroyed : now see here the roote of sinne was not moared up ; he did at first flye out of pride , because hee would not bee thought to preach the destruction of so famous a place , hee thought none would be well pleased w th such a message , and therefore do it whose would for ionas . this fact hee was sorry for , but saw not the cause of all , to be pride ; and therefore after , when hee saw that ninive was not destroyed , what a chafe was hee in ? and was not this horrible pride too ? that so many must be destroyed , rather than ionas should bee thought to misse in denouncing a judgment which should not come : had he found out the canker at the first and killed it , he had not fallen this second fall . t is certaine , that as in diseases in the body , if one disease bee caused by another , that is more in the spirits and humours of a man : the disease causing must bee done away , ere the disease caused can be remitted , it may be eased for a time , but it will returne again , as long as the sicke matter is there to feed it : and therefore wise physitians strike alwayes at the roote ; so must wee , and when satan is upon us with some vexing lust , and we cannot with all our power put it off : let us say , sure it is for some other sinne , that must bee killed , ere this will bee cured , and so we must cast out the mother-lust : we must not say that we cannot find what it is , what the sin is for which we are vexed , with these or those afflictions ; for the word and the spirit will show it , if wee aske it at the hands of god , the lord will point it out unto us : so david , psal . 139. 24. see ( saith he ) if there be any wicked way in mee , and leade me into the way everlasting . see if there be any wicked way in mee , see it , and show it unto me ; it being the office of the spirit , to convince a man of his sins , it followes that the spirit ( if we secke it in sincerity with a desire to be healed ) will finde out our sinnes for us , and shew them unto us ; and when by the line of the word and spirit , we have found out that nest , we are to turne our griefe upon those lusts rather than upon the present tentation : the matter is , that when wee are thus haunted and dogged with such tentations as are corrections , say , it is rather for some sins , either : 1. past , so some when maried are tempted , but not brought to adultery , because when single , they were uncleane one way or other , and thought to mend all by marying without repentance ; and so when once maried , they grow secure , and lay all on the physick , and not on god ; as asa did in another case : and then when they feele that sinne urgeth , and satan tempteth ; as much , and perhaps , more after , than before , because the sinne is worse ; men faint and sing many a heavy song , and hang up their sword , and say , as good not at all , as never the better : now here the right and ready way to heale all , is to repent truly and thorowly of former uncleannesses & lusts , and then the coasts will cleere , first doe that , and then marry ; bring not old sins to the mariage bed , and when the knot is knit , tentations as many , as strong , perhaps more , perhaps greater may come , but they shall not overcome ; and therefore they must not say better , not marry at all if it be so ; i say he that hath the gift let him not marry : but hee who hath not the gift , as all have not , hee were best marry , or he must , and will doe worse : resolve the case thus ; such a man if hee marry not , use what helpes , naturall , morall , spirituall , he can , yet he burnes still , and the more he opposeth , the more strong his affections grow ; a man maried cannot say , that hee shall not bee tempted , to defile the bed ; but this i say , that using all gods meanes , and calling in for gods blessing on the ordinance , hee shal not fal , his soule will heale . now in case one finde that for all his care , his lusts grow exorbitant and violent ; look back and humble , for what are past before , this is to pluck us by the eares for what we were before we were maried , make all that well , compound with god for old matters , and then ease and peace will come . 2. present , as say a worldly man to bee told and convinced of his sin , and yet will not mend ; as wee see a man may see a sin to be a sin , and yet goe on in it : witnesse that young gentleman , who went away like one well beaten , when it came to selling all . now many times in such a case , god will have such an one to be tempted by satan , as his instrument , with strong passions to adultery , which usually of all sins he could never abide , and this goes to the heart of him : he whines and wrings his hands , teares his haire , is weary of himselfe , knowes not what to doe , and is even angry with god , because he cannot finde ease , and is often upon the point to despaire : here i say it will not off , the tentation will not away till it hath done its cure ; till , i meane , we finde out , that all that is for our covetousnesse , by which sin wee vex and anger god ; and therefore hee doth order satan to follow us with wave upon wave , in that sinne of uncleannesse which god sees will vex us : hee would not have us sit and rest quiet in that sinne of earthlinesse , the worst of the two , and for that it is , that wee are terrified with those or some other passions of shame & dishonour . 3. to come ( so we are tempted ) to some sins , we thought our hearts till now had no minde unto : now in this case we must know , that it is a mercy , and so to be taken , to let us see and feele that by tentation , when we might justly be suffered to fall into the action it self , that we may know , that it was neither in our worth nor in our strength , but onely in the preventing grace of god , that wee have stood cleere all this while , and that it must bee , by the same supporting grace of god , that wee must stand firme for the time to come . looke what is past , present , forward , backward , every way to see what it is for , that wee may remove the cause for which wee are thus tempted , and then the tentation will away , even of it selfe , when that is once cured : of all wee must beware of sathans sophistry , when hee would needs perswade us to ease our selves of the vexation by yeelding once or twice , or so , to the sinne in hand , and then no more ; now this is quite against reason and experience ; against reason , for in all morall acts , whether vertuous and vicious ( chiefly vicious , because our nature is so strong that way ) this is certaine ; when we once commit it , it doth leave a wonderfull pronenesse to doe it againe : when then satan saith , doe it once , and then no more ; no satan , must we say , should i commit it once , i should be more earnest to commit it the second time than ever i was the first . against experience , for wee doe finde , that when wee once sin a sin , the power of grace and faith doth decay , we have not that heart to pray against it , and so wee are ready to turne that way againe ; as , put fewell to the fire it burnes the more , so doth hee , who thinkes to satisfie the motion to a sinne , by sinning the sin , the onely way to satisfie a lust , is not to satisfie it . 3. the third generall rule is , to make use of the ordinances , to put off the tentation , and they are chiefly two . 1. prayer : watch and pray ; watching is but a preparation to , and a fortification of prayer : prayer is a turning of our selves to god , and so a turning of us from the tentation ; some turne to some other sin , as to thinke of the world when they are tempted to some unpleasing passions : some to that which is lawfull in it selfe , and here they finde some kinde of respite , but the cure is not done except we doe by prayer come to god , and call unto him , for favour and succour . a man is never overcome in and by the tentation , as long as one can pray against it ; the tentation prevailes not till it please , it pleaseth not as long as we can pray in earnest against it ▪ some for forme doe pray , as ( augustine saith ) once hee did against the lust , but would not for any thing part with the profit or pleasure of them as yet , this is to say , rather than to pray a prayer ▪ delight in prayer and in the lord , and then the tentation doth not delight ; wee cannot promise that you shall pray away the suggestion , but the consent and delight you shall : but you will say , i pray , and yet i finde some delight in the sin : what of that ? this is the delight of the flesh , which paul instancing in himselfe , dates call it a serving the law of sin with his flesh ; but the matter is , whether we doe take delight in that delight , which way the delight of our inward man is carried , as long as wee finde that our delighting in the lust , doth grive and trouble us more , than the lust it selfe doth . our case is good , and our prayer is of force , and what if for all that , sinne bee there , yet it raignes not there ? and what if worse haunted than when i set my selfe against it then before ? it is common to bee worse sick when we first take our physick ; we thinke of the sinne and the circumstances of it most , when in our prayers we set our selves to aggravate it ; and out of that satan picks matter to delight us with , and when we oppose the lust , the lust then doth most oppose , us and satan will come upon us then with his greatest impressions , to see if now hee can allure us with some fleshly delight , then hee cals upon us to give over prayer , that sure our prayer is naught , that wee are naught , that god hath no mind to us , that sin hath dominion in us , sith it stirres and pricks most , even then when at prayer : but wee must beleeve that sith , we aske according to his will , hee heareth us , wee know that we have the petitions wee desire of him , what ever wee feele , say our prayers prove an occasion to ripen a disease , when it must ripen ere it will cure ; all is to drive us out of all selfe confidence and then the malady will heale . go then on in praying with perseverance , all manner of prayer , and the end will be , that if we doe not give over to pray , satan must , and will give over to tempt . the three maine matters i could wish christians to sue for in their prayers are , 1. strength to conquer satan when he sets upon us , w th main force , and plaine violence , and seidge ; i know hee cannot compell us , for then the sinne were his , not ours ; but yet forall that he can and doth w th a strong hand drive and make us to consent , & bringeth us to yeeld , and in that sense we cannot of our selves stand in his hands , when hee comes against us with his power : no standing against him and his tentation , except we bee underlaid by the power of god ; he wil wrest a consent from us , and worke us to a delight , doe we what wee can ( for wee can doe nothing of our selves , ) it is out of our hands to bee able to gaine say him , when he comes with his authority , and frights us with his power , wee must then pray in the power of god , and when wee see satan come roaring like a lion , cry out and say , helpe , helpe , though it bee as much as ever wee can doe to speake . if a woman cry shee is faultlesse , simply faultlesse ; we are , if we cry as soone as the satanical impulsion doth appeare , but in the tentations of the flesh which are sins in themselves , there some secret consent goes with them as far as they move and goe ; a woman may , but the will of a man cannot be ravished , because it cannot possibly bee forced , satan must by his strength and terrifying draw a consent from us , else wee are free and the sin cannot be done , and that he will doe , except we do bespeake by prayer the power of god : but now sith that we have by reason of gods promise the power of god at command , it is in our selves , if wee want his strength in our soules , it is , because wee will not doe so much as aske for it : if wee find that he hath given the wil , he will give the deed , though not ever answerable to our wil ; as we see in paul , to will , is present with me , but how to performe that which is good , i finde not ; that is not answerable to my desire , simply then he doth not deny us all performance , nor such as shall be accepted to our comfort , pray then for strength and sathan will prove but weake , either god will weaken him , or else he will further strengthen us . 2. the next thing we must pray for , is wisdome , that we may not bee ignorant of his wiles , which if we be , he will coozen and cheate us : sathan comes not ever as a lion , but rather most an end , like a serpent , a fox , with all his art and skill that hee may circumvent us , and bring his ends together , by reason of our simplicity and folly : we must up , to the onely wise god by prayer , that he would enrich us , with the wisdome that commeth from aboue : if any man saith iames want : what ? wisdome , let him aske of god : but he will not give me , yes , he giveth to all : and what if our wants that way bee great ? why , hee gives liberally : and say we have bin great sinners , are as unworthy as they that are most , if followes ; ( he upbraideth no man ) hee will not hit us in the teeth with old matters : all want wisdome , but he that is sensible of his want , let him aske and hee shall have wit enough , to prevent the stratagems of the divell : the lord god is too wise for satan ; hee will make children of us , if we set to him hand to hand , our wit to his will come to nothing : looke how a crafty pate , may coozen a child of all that he hath for an apple , or so ; in like manner , satan with a toy , will deceive us of our soules , and beguile us of our peace ; there is then neither wit nor grace in it , for a man to venture on him without prayer to god , for the spirit of wisdome , and in particular , with a speciall straine of spirituall understanding to be able to wind out of the pollicies of the divell . what with his naturall wit , age , time , experience ; satan is full of depths and profundities , we cannot hold our owne , if wee have no better skill to plead with him than our owne ; prayer will make us wise to salvation , and helpe us to that understanding in the mysteries of his iniquity , that wee shall soone finde him out , and save our selves . 3. the third thing wee are to aske for , is long-suffering ; for when satan cannot have his will by violence , by craft , then he will see what he can doe by continuance and meere importunity : i cannot expresse my selfe better , than in the words of martin luther : when the divell ( saith he ) cannot by force overcome those that he tempteth ; then seeketh hee to overcome them by long continuance , for he knoweth that wee bee earthen vessels which cannot long endure , and hold out many knockes and violent strokes ; therefore with long-continuance of tentations , hee overcommeth many and therefore long-suffering is needfull to wait for the end of those tentations , which the divell raiseth up against us . so he , how long wee shall bee put to it to waite , i know not ; the best is , if we dye while we are waiting we goe to heaven , for such are happy and blessed ; but usually and commonly , god gives us an issue here , first or last : wee must then pray that it may bee , and waite with patience till it shall bee , which will bee , and shall be in gods time : hee never comes too soone , nor never stayes too long : we say , lord how long ; but god saith , in the appointed time ; therefore waite and pray : and in some cases where single prayer will not doe , as in some , it will not , there helpe it with a fast . 2. the next weapon , is the word , read , heard , meditated ; paul cals it , the sword of the spirit ; a fit instrument for a man to enter into the combate with : for satan being a spirit , our weapons must not be carnall , but spirituall , & the word of god is the sword of the spirit , which being had and used , kils up all the lusts of the flesh , and hee that kils sin , doth in a sort kill the divell . a man that is to ride where theeves way lay him , will bee sure to have his sword : wee are to passe up and downe where we shall light upon the divell , and sinfull occasions at every turne ; he is still at the hedge corner as we travell , hee is at home , hee is at church , hee misseth not a sermon , hee is the god of this world , under the great god of heaven and earth as he shall give way , and there is no place priviledged from him ; we cannot take sanctuary any where under heaven , and therefore we must ever have the sword of the spirit about us , in all readinesse ; wee must not onely have it , but we must have the heart to draw it , and the skill to use it , wee must bee able to fence with this weapon of proofe , and then the divel will be gone , this two-edged sword will make him run . wee finde that christ , mat. 4. being at it with the divell , did not make use of his authority or power , to command or to force him away , but to sanctifie the use of this weapon to us , stops his mouth with ( thus it is written , satan doth vow and sweare our death , therefore it stands us upon to looke to our heads , and we must not thinke with a few big words of our own to make this mighty and crafty foe to flye the field , it must bee done by the word of god which is mighty through god ; sathan comes with his bible too , as wee see mat. 4. but hee doth corrupt and falsifie the text ; the word used aright sets him going , it hath to back it , the almighty power of god , and satan cannot stand before this breath of the lords nostrils : we deceive o●r selves , if we thinke that reason is of any force , that inconveniences will hold against satan ; to say , shame will follow , danger will come , i shall but create trouble to my selfe ; should i kil , or whore , or steale , satan will come within us , for all these ; hee will set such a glosse on the matter , that wee shall thinke wee have greater reason to sin the sinne , than we can show to the contrary : reason was never appointed or sanctified to this use : dispute but with satan and hee will so befoole us , that we shall think we cannot live , no , nor scarce goe to heaven neither , except wee sin some sins for a time , or so . beware then of going that way to worke , wee have a better course , that is , to runne to the word ; the word will doe it , ( it is written ) will pack him away : but what if he come againe and againe with the selfe-same tentation , as satan both may and doth , why , the same places of the word will doe the deed againe ; satan is not afraid of big lookes and words ; circles and holy water are but toyes to him , but it is the word of god which makes him avoid : christ wee see , did not pray ; hee could have prai'd , i hope , none the like ; but onely the word is his defence , being thus to grapple and enter into duell with the divell ; i speake not , that prayer is not of great use , i have set downe my mind of that already , but that with our prayer must be joyned ; the word ; and the word will doe it , and of these two , if both by strictnes of time cannot be used , bee we sure to make use of the word of god : the words and experience of luther , are just to our purpose , when ( saith he ) the motions of the flesh doe rage ; the onely remedy is to take to us the sword of the spirit , that is , the word of salvation , and to fight against them , which if wee doe , let us not doubt but we shall obtaine the victory , although so long as the battell endureth , wee feele quite the contrary : but set the word out of sight and there is no help nor counsell remaining ; of this that ( i say ) i my selfe have good experience ; i have suffered many great passions , and the same also very great and vehement , but so soone as i ●aid hold of any place of scripture , and staid my selfe upon it , as upon my chiefe anchor-hold , strait-wayes my tentation did vanish away , which without the word it had beene impossible for me to endure any little space , and much lesse to overcome them . thus luther ; a brave speech , and fitting the author of it : learne of him , to have our bible at command , and satan dares not stay . i speake not , as though we were to turne the text of scripture into a charme , as though to repeate a place by rote , and in a heartlesse manner , would prove a bug-beare to satan . no , no , satan hath gotten much amongst the superstitious and ignorant by that conceit ; but the word must bee held out by faith : it was not so much scanderbegs sword as his arme that held it , which gave him such victories ; it is the hand of faith , and of the spirit by which the word of god is held out , which doth the deed ; wherefore we see what reason we have , sith wee have such an adversary , who is ( though not simply every where ) yet in every place where we be , hee is , or some of his angels are : great reason i say there is , that we should bee expert in the word of righteousnesse , to have places at our fingers ends ready to draw out as occasions shall require , that we may have a fit & a pat place to meet with the severall impulsions of the flesh , and objections of the divell : there is neither sin or tentation , neither inward corruption nor outward motion , but the word hath a soveraigne remedy for it , to be fitted in a peculiar sort to the nature of the disease ; it is not for nothing , that we are commanded to search the scriptures , and as chrysostome often notes , as men doe in mynes for gold , and the rather , because here is all gold and no drosse ; and as there is an art in mining for gold ; so there is an holy skill to finde out golden places fit for our present purpose : and thus a godly wise christian , say hee bee often in the fire , yet he is like the burning bush , never consumed ; and why ? because one place or other of the word comes in to his succour ; the particulars that wee are to follow are three . 1. we must have ready the precept , and statute of god forbidding the sinne to which we are solicited , as say , it be to sabbath breaking , then say , it is written , thou shalt keepe holy the sabbath day ; or to murther ones selfe or some other , say , it is written , thou shalt not kill ; or to uncleannesse , urge the place , avoid satan , it is written , thou shalt not commit adultery , and so , thou shalt not steale , and the like , in the speciall branches of every commandement . 2. wee must have at hand , the promise too , that in case we consent and obey not , and refuse the divels offer , wee shall have comfort here , and heaven hereafter . the divell will come with his hands full of glorious proffers , but we must out of the word , set against him the faire and certaine , and goodly promises of the word , as there is no sinne but we shall finde one promise or other made in plain termes to us , if we resist it ; resist the divell and god will draw neere to you : hee offers the kingdoms of the world , and the glory of them ; god offers the kingdome of heaven and the glory of it . 3. the threatning , that if we yeeld , we endāger al , that we do subject our selves to the curse of god ; say we doe beleeve the commandement , yet except wee doe beleeve the threatning , and doe set the commination against the tentation , wee are not like , nor sure to hold ; here eve lost her selfe ; in whose losse we all lose our selves ; the commandement shee did hold , that shee was not to eate of the for bidden fruit ; but now for the threatning , that in the day shee did eate thereof she should dye the death , there she came short and so yeelded : that shee was quick and strict in the precept , it is plaine by the words of the text ; for whereas it is in the charge of the lord , of the tree of knowledge , of good and evill , thou shalt not eate of it ; eve having occasion to urge this divine prohibition , doth not onely say , that god said , ye shall not eate of it , but to shew her pious minde to the mandat of the lord , she saith more and addeth , yee shall not touch it ; which words wee finde not in the letter of that law , but when it came to the commination , ye shall dye the death : satan was too hard for her , and put her off from that , and so she fell ; perhaps she halted in adding to the lords words , for iehovah had forbid them to eate it , but hee did no where forbid them to touch it , yet this shewes , that therein she was strict , and more strict than the words wil beare ; but for the theatning , where god said , yee shall dye , she falters , and hath it thus , least yee dye : and for certaine , when we doe not keep to the threatning , wee shall not hold our selves to the commandement : it goes with us as it did with our first fathers , a want of holding the threatning fast did cast them downe ; and if we be short there , and doe not oppose the threatning , wee cannot stand : as soone as ever satan is at us to yeeld to our lust , say no , it is forbidden by god : let it be to adultery ; answer , it is written , thou shalt not commit adultery ; then adde to the prohibition the commination , adulterers and fornicators god will judge . i must not , i am forbidden , i dare not yeeld , if i do , i shall dye the death , i shall damne , and so satan hath his answer . the last generall rule wee propose , is to aske helpe of other men , and the directions which come in here to bee set downe are these . 1. never to let any man know what the matter is , if by any meanes we can have comfort from god , acquaint no man with it ; if we can get him to doe the cure in ordinary matters , see what the use of ordinary prayer will doe ; in cases extraordinary , stretch our strength to the most , that our prayers may bee strong and long , let us wing them with faith , and with a fast , that they must up to the bosome of the father ; to say , i have prayed and can finde no ease , and therefore i will make use of a friend is well enough ; but i have prayed , fasted , and waited too , as long as ever . i can , and yet it will not come , then we must , but til then till we have tried the utmost , i could wish men to secret their tentations from the world : god will not take himselfe to be wel used , for us to goe to others , when wee may have it for the comming at his hands , with comfort and encouragement . a father loves not a child shold run to neighbours for physick , when hee may have it of him ; besides , it is sweetest , when we have it immediately from the hands of god our father : when a child is sick , the same cordiall or sweet meat sent by a servant , is not so accepted when father or mother brings it and gives it with their owne hands ; we see many must have mother give it , else they will not take it : so it is with us , it cannot but be best welcome , when god doth give us our comforts with his owne hands , and tell us good tydings of peace and mercy with his owne mouth ; and then againe , we do not conceive , how it wil wound out hearts , that we have let any man know our state and case , when wee are to come to our selves againe ; if so be then wee finde and conceive that all might have beene well , and the cure done betwixt god and our selves , without the knowledge of any man , the trouble that way many times , wounds more than ever the tentation did , and some have even wished them dead and fairely buried , to whom in times of their heavinesse they have broken their mindes , and therefore the counsell i give is , first , to try all meanes , to use all patience , to watch , to pray , to fast , to waite , and if god at any time will come in with comfort , let him doe all , and have all the praise , we hiding our grifes from all the world , in great inward sorrowes wee are too apt to open our selves more than needs , therefore this counsell is in season . 2. see whether we can cure our selves ( as thus ) what would i say to , or think of another , should he come to me with my sore complaint , the same , say wee to our selves , and see what that will do . 3. when all will not doe , and we finde that god doth look straying yet ; and wee can hold no longer , then wee must know , that god doth call us to vent and open our griefe to some one or other ; now the griefe must be opened , god doth call us to a free discovery of our selves to another , and without wee doe breake open the matter , the end is not like to be good . so iames , confesse your sinnes one to another , and pray one for another , and there shall bee an healing ; and in this case , without this mutuall and reciprocall confession , there shall not be an healing ; i know god could make all well without this , but he will not : there is a naturall reason , why we find ease by this venting , because it doth open the sore , and make it as it were runne , and so there comes some ease , but the spirituall cause is it , which carries it , and it is because god will have acommunion of saints amongst us ; he will not have us straying one to another , and hee knowes that by curing another , we cure our selves , & upon that it is , that the pain of the foule in this case doth not nor shall not stake , till we have acquainted one or other with our case ; so wee see , that tho the party to whom we confesse , say no more to us than wee knew before , yet the very venting brings some ease : satan i know cannot abide this , for few ever open all , but there is a remedy , and his tentation is at an end , and therefore hee urgeth hard upon the point , to hinder us by all meanes from telling any body : what ( saith he ) it will all the country over ; hee will tell his friend , and that friend another friend , and out it will , and thou art either shamed or undone for ever . indeed , when god doth not call us to this , it is dangerous to tell our veriest friend ; for though he be our friend , yet commonly we are not his confident friend , but he bath some other , and hee must know it under benedicite , and then he is sick , til his friend knowes it too ; who is commonly some third man , and so there is great danger that it will abroad ; wherefore if wee can doe up our matters by telling god alone , let no man know : but now when wee have tried and it will not be , then say , god hath called mee to out with it , and out with it i must , and will live by faith , that god will make them keepe my counsell ; or if they doe not , yet shame mee no shames , i will follow god , and confesse i will , what ever comes of it : and here we must know ; that when we find a great disposition in us , to keep it from all the world ; that then satan meanes us some great danger , and therefore hee will fill our heads , with a thousand proclamations of shames and dangers , and all to make us keepe all close to our owne undoing and ruine , say then , i know by this , that great hurt comes by my hiding , and great good is to be had by my confessing , in that i finde my selfe so unwilling to confesse it to men , and therefore because i finde my selfe so loth , i will sure confesse , i see , i must tell it some body , else all will bee naught , there lies danger , else sathan would not keepe such adoe at mee to hide it , and by no meanes to disclose it to any man living . i thinke i may say it , that never any who disclosed all to some godly friend did ever yet miscarry ; but many who , out of some conceits , or of the power of satan , cannot be brought to open the veine , after long languishing , have made away themselves ; when then we find a great unwillingnesse ( after we have bin with god ) to let any man know our minde , say , there is a mischiefe meant to mee by satan ; i know by this , in that , it is so sore against my will to disclose , and therefore to prevent the worst , i will breake thorow , and out of hand confesse to some friend ; and in our confessing , we must confesse all that paines our soules , in telling physicians wee must leave nothing materiall as touching our disease , that will endanger all ; so wee must not tell some peeces onely , but for the substance and circumstances , all that is to the purpose we must discover , else a naile , a stub left in the conscience , will hold the fire burning ; many have undone themselves by this , in that they have left some maine matter out : by maine matter i meane , that which turnes the conscience out of its peace : thinke not that we would have christians run up and downe to preachers for every thing that moves in the conscience : hee makes worke , who will to the physician for every stitch and ache ; but when the trouble of minde is such , that it wounds the conscience ( as salomons phrase is , and every sore is not a wound you know ) when it doth so distresse the heart of man , that hee cannot enjoy god , cannot doe his duty as a christian , nor enjoy himselfe , cannot live in his calling as a man ; then it is high time , first to make up to god , and if we be kept off there , then to make out to man : when then we finde it such a burthen to the conscience that we cannot stand under it , ( for a wounded spirit who can beare ? ) there dispute no longer , but away to some one or other ; now for the choice we must make . 1. first , if all circumstances concurre , let it bee some godly & learned minister , for though that another speake the same words of comfort , yet they will sound better out of his mouth , and it is his office , and he hath a more particular promise that his words shall prosper ; every thing workes much ; what as it is taken , what he saith because he is a minister , will bee better taken , and disgest better with our consciences : so wee finde in iob , that it is principally and usually the messenger , the interpreter , the one of a thousand that doth it . 2. if wee see that a minister cannot be had , or not trusted , or not comfortably used , any godly christian will serve : iames saith to private men ; confesse your sins one to another , and pray one for another : writing , and speaking to private christians , hee doth not tye us to any auricular confession to the priest , for then the priest were also by the place in iames , bound to confesse to private men also ; for here is a mutuall confessing one to another , and here they are to pray one for another , which cannot bee to absolve : for if to pray were to absolve , then their laity hath as great authority by that place to absolve their priests , as their priests their laity : but to passe them , wee say , that a private man may serve as well , and sometimes better , to let us see that all is from god , and from his grace alone ; a simple christian man or woman shall do it by speaking a few plaine words out of the scripture , when many great divines have bin used , and can make nothing of it ; as somtimes , whē the chirurgion gives the cure over ; some woman makes the party as whole as a fish : and what if wee our selves , can at other times say as much or more than we can , yet we must use gods way ; he is a stander by , and sees more than we can , in and by our selves , and no man is so fit a physitian of himselfe , whether soule or body ; but whether it be minister or private christian , who is used , the care must bee , that a wise choice bee made , and for our choice , let the party be some godly humble man , and one who hath bin in the fire himselfe , and then hee will ( as hee sees it to bee his duty ) confesse the same or the like to us , and comfort us with the comfort , hee himselfe hath beene comforted by . take a man of whom we have the opinion , that hee is the sure servant of god , and then when we finde by his free confession to us , that hee hath had the same or worse corruptions and tentations , then wee shall soone joyne hand with him , that for all this , wee may be the servants of god too , and that we shall see day , and comfort againe ; and then wee will waite with content and comfort , as the watchman doth for the light , because he knowes , that be it ever so darke , it will be day againe : when wee have an assurance for the present , that when we are at the worst , wee are the servants of god , and that wee shall in good time bee as well and as comfortable as ever we were ; as we see by experience in our friend , whom now wee make our comforter and physitian , it is easie for us then , to possesse our soules with quiet and comfort . another thing , that wee are to looke to , is , that he be a man who can and will keepe our councell ; for if hee bee a blab , the more wee conjure him all secresie , the more sick hee will bee ( like those in the gospell ) to out with it all abroad ; and it may be , he would keepe counsell better if wee did not binde him : and by the way i could wish , that whom soever wee make use of ; that wee bee not too too strict to binde them to secresie ( except in some things the danger be so great that there may bee need of an oath , ) for it is our nature , the more wee are kept from a thing , the more earnest wee are after it , and therefore too too severe termes that way , are not so fit . well , wee must then doe what wee can , to chuse out a man that can hold ; and herein i thinke wee shall doe wisely to doe as they doe , who doe try a new vessell , prove it with water first , before they trust it with wine ; thus we shall do well and wisely to sound them , with some lesser matters , and if wee finde them wanting in secresie there , then trust them no further ; some cautions are delivered here , as that wee meddle not with men who are full of tongue , of a talkative disposition , for such cannot hold for their lives , nor such as can keep nothing from their wives or husbands ( for women may bee fitter , and in some cases make use of women rather than men ) nor such as bee of an inquisitive disposition ; a man willing to fish out our counsels , is not a likely man to keepe our counsels ; indeed , if we come to a man of purpose , to reveale our selves , and when wee come to the tooth-drawer , our teeth leave aking for a time : if the tentation withdraw for the present , or that wee are so oppressed that wee cannot utter ; in this case , the friend shall doe full wisely to pierce us , to draw it out of us , to bid us write our minde , lay it down , and leave it behind us , but except in some cases , as these ; the man who hath this in him , that he is desirous to know our minde , who doth even itch after our secrets , busie and inquisitive to know what aises us , almost whether we will or not ; that man is not to be used , he wil ten to one , tell it to one or other : looke out then for a man godly , wise , secret , one who hath been sick of the same , or the like himselfe , an experienced man in himselfe and others , a physitian in practice , and a friend too , a bosome friend ; and if wee have him a david , a ionathan , a sworne-brother , a still , grave , sober spirited , and humble-minded man , and then confesse to him and spare not , confesse to him and feare nothing ; and when wee have so done , let us not distrust but wee shall see a good end ; and when we have spoken our minde to one or two , and wee have our comfort under two or thee witnesses , let 's not out with it to any body else in the world ; i know spirituall sorrowes are apt to vent themselves when once we beginne , for when wee finde a little ease by opening the sore to one , we thinke that the more wee open unto , the more ease wee shall have , and so wee are in danger to shew our case to all we meet , and here satan hath a stratagem that when hee sees hee cannot make us secret our matters from a friend , then hee will urge us to out with it to all , and after wound us with a sore and heavy tentation , that now wee have shamed our selves for ever : and therefore my counsell here is , that when wee have found a faithfull friend , that then we begin and end with him , except wee call in one or two at the most , to have the matter under the teste of two or three witnesses ; and before i leave the particular , i must make bold to call upon such , as are made physitians to the soules of their friend , to make use of these things . 1. that they bee not over-earnest to fish out mens secrets , for if wee meane honesty and secrecy , they are more bound to us , that wee will heare them than wee , that they will tell us , for wee are thereby , bound to one great duty more than wee were , and that is to keepe secrecy . 2. wee must bee willing to bee made use of by men , as by women , by poore , as well as by rich . for as one speakes , who was of great experience this way ; there lyes a great corruption in it , when wee finde our selves more ready , to take the confessions of women , than of men , of young women , than of old , of faire than of foule , of gentlemen , and rich men , than of poore : and which we must see that wee humble for and avoid , and bee rather for the poore than the rich , for men than women , &c. 3. by all meanes wee must keepe councell , except the matter stand so , that wee sin in keeping close their secrets ; and here if wee have cause to doubt any thing ; as though his secrets would be pernicious , wee shall doe well to tell him , that if he aske for counsels sake , that then we will heare him ; but if that he have a farther intent and his plot bee dangerous , assure him we will breake friendship with him ; and rather lose a friend of him , than keepe his sinfull secrets , and lose a friend of god : but if it may bee done , then by all meanes keepe it from all , and chiefest of all , some secrets of the wife from the husband , of the husband from the wife . 4. confesse againe to them when we our selves have beene healed of the like ; and say i was sick of the same disease , and by taking such or such things , by using my selfe to these or those courses , i was cured , and am as comfortable as ever i was in all my life : ye would not beleeve how this will settle the heart of a poore christian , who hath a good opinion of us and our sincerity : doe not stand thinking , that they will never think well of us againe , if they doe not , an happy losse , if we may thereby bring them to peace and comfort ; but the truth is , these are but fancies . if a man have a calling from god for the good of mens soules , to open all his heart , in the sight of all the parish , men will thinke never the worse of him , but the better ; and indeed we can confesse nothing one to another , but what we may in a manner know one by another before hand , sith we have all one and the same heart , cut out of the same rock , of the same complexion and disposition , as touching our lust and originall sinne , and therefore if they confesse to us , to have comfort from us , wee may doe well to tell them our sinnes and errours in a mutuall manner , as they doe their wounds to us . 5. we must pitty them and pray for them , and helpe to carry their burdens : wee of our selves can doe nothing , but we must commend their state and case to god ; as hee is to pray for himselfe , so we are to pray to god for him , and the prayer of a righteous man availeth much , and is of force : where many may fitly come together in prayer , the more the better : but in this case of secrecy , one onely is made acquainted with the matter , and in this matter , the prayer of one righteous man shall do the deed ; for it is not the worth or force of prayer , but the promise of god which is all in all , here we have a promise , and by vertue of that promise the prayer of one will carry it . the generall rules after the tentation is over . 1. wee must not bee coozened so as to think the tentation is resisted and conquered , when it is not , nor yet suffer our selves by satans deceipt , and that of our owne hearts , to be made beleeve it is not conquered , when it is : sometimes satan doth for a time withdraw himselfe , hee may , and doth in skill , cease to solicit ; and lust may sit still for a space , and all to lull us asleepe , as though all were done , when nothing is done , as though all were killed , when it is as live as ever it was . the tempter will come , and bring seven worse with him than before ; and our lust will come againe , and take us at some advantage , and doe us a spoile : in case wee thinke the tentation ended , when there is a politike giving over to bite for a season onely : what must wee doe , to know when the ceasing is , because the tentation is conquered , and when it is onely by withdrawment for a time ? many things might here bee said ; that which satisfies is to affirme , that if wee have taken paines , used gods meanes , waited gods time , then the worke is done as it should be ; but if meanes , or all ordinary meanes to bee had have not beene used , wee have not set god and prayer , against the motion : if we find that the lust is gone , we know not how on a sudden , no sooner come almost but gone , hereis cause of suspicion , to feare that all is but a practise of our great enemy , a purpose to rock us in security , that he may come and take us in the sinne or some other , when we least thinke of it , and and stand unprepared . againe , if wee finde no good fruits and effects to follow , no good to come of it to our heart and life , that wee are no more humble , no more ( if not lesse ) spirituall than before ; here is great doubt that the tentation is gone the wrong way ; for if we do drive this divell away by gods meanes , which are spirituall , as prayer , reading , watching ; spirituall seed-corne , will leave behind it , some spirituall fruit ; prayers , and holy exercises use not to bee lost , they fall not in the dust , but mortifie , and sanctifie , they both must and doe , and therefore if wee finde ease , but not grace , some quiet , but not the quiet fruit of righteousnesse ; for all that i know , as good the tentation had stayed , as depart thus . but if we finde that we have not onely a bare freed once from the stirre and power of the tentation ; but the tentation is over , and good , is left behind , more modest , humble , fearefull of sin , carefull of god ; then the worke is done by god , and we have our comfort : when a man then doth finde some respit by turning his thoughts over , to thinke of the world , that this or that is to be got or saved , be set or sold , here or there is a purchase to bee made ; this is not gods cure , but if the liberty we now have , over we had , be made ours by turning to god and his wayes , then wee may boldly tell our selves , and bid our consciences rest upon it , that we have gone the right way to worke , and that there is no mistake in the matter : and as wee must not thinke wee have it , when wee have it not ; so wee must not think we have it not , when indeed and in truth we have . satan doth play on both sides , and his devices to coozen us of our comfort this way are many : what saith hee , all that is nothing but a forbearing of old and wonted occasions , and a wicked man may doe this ; indeed , we must not lay the fault on the occasion , as the tipler doth on drinke , that it is made so strong ; and the glutton on his fare , it is so choice , that who can choose but feed by the belly , for the creatures are no kind of cause . before the floud , when men did ( as great divines conceive ) drinke water and feed upon plants ; wee see there was a world of abominations , and therefore we must lay the fault on our lusts within , not on the occasions without : yet this i say , that if a man finde , that by the use of prayer and the word , a man doth in conscience and with constancy shun all the occasions of that sin , which heretofore hee neither could nor would ; there is a cure wrought , for a brunt in some fit , an unregenerate man may ; but to doe it still , alwayes , forever hereafter : thus to doe is a signe of power , of grace ; and after constancy we must see that wee doe it in conscience , that we do not avoid the thing or person , which were to us occasions of sinning out of hatred , to the person or to the thing , but to the sin ; that our stomack doth not rise at them , as they are such or such things materially , but formally as they are to us occasions of offending , and that by reason of coruption , not in them , but in us : he that can doe that , that man may say that sathan lyes when hee tels him , that a wicked man may surcease , by hiding himselfe from his old occasions : for in this sense , nothing but grace and the spirit , and some power of the holy ghost , can make a man shake off his old occasions a man in his sins will be so far from refusing occasions when they come in his way , that hee will look and make after them , and have them he will , if hee may have them for love or money . an hungry man , will thorow stone wals for meate ; so where the love and raigne of sin is , there a man will and must breake thorow fire and water to have his desires finished ; the occasions of that sin , hee must and will follow , what ever come of it : i say it , that nothing but grace , can make a man abstain from the occasions of sinne when hee is tempted ; when not tempted , the matter is not so much , and some men without the strength of grace may forbeare , but when the tentation is up , and the passion is on fire , though a man dye , and ( without gods mercy ) damne in the place , he cannot possibly forbeare without the force of the spirit : i dare affirme it , that hee that can , and doth , in the order and manner i have set down either put the occasion from him , or himselfe from the occasion of a sin he hath been and is tempted unto , that man hath made an acceptable conquest of that lust : and wee doe wrong our selves i cannot say how much , when we suffer satan to perswade us the contrary . the next thing wee are to looke to , is , that we doe not coozen and deceive our selves , so as to thinke we have not overcome the tentation : why ? because we are not rid of evill thoughts ; it is conquest enough , that evill thoughts are borne as a burthen and that lust and satan for their hearts are not able to bring it any further than thoughts . i know god could if he would , and would if hee saw it good and fit , take away the swarme of evill thoughts ; but for our good they are suffered to flye up and down in our imaginations , not onely to humble us , for as the thoughts are , so we should be if we were let alone ; they show our nature , and when wee are come to some practise and growth , wee are then apt to heave up with conceits of our selves above what is written , to thinke that wee are not as other men are , and therefore to prevent and discure the malady , evill thoughts are left in us , to remember us what wee are of our selves ; as also that by feeling the thoughts stirring within , and praying against them , we may be kept from acting the sin in it selfe , in the deed : this must be borne , for wee must know that our inward lust , ever foameth out a loathsome fume , ( loathsome i say , even to the naturall conscience of a man ) and would if it were possible defile ( as one notes ) the very regenerate part ; sin is to be in us till we dye , and therefore evill motions , suggestions , and delusions of satan must be borne withall : the help is , that wee doe delight in the law of god , as touching the inner man ; and what if we see them to bee more than they were before , yet it , is because our light is more , our sight is cleerer , our spirituall sense quicker ; so that if wee have by prayer wonne then , delight and consent away from sinne , the more grace we have , the more sinnes wee have not ; but the more sins wee see , for that if god should let us see the sinnes heretofore , when we had little or no grace , wee see now , wee then must needs have despaired we could not have borne it , it being a great worke and power of grace , to be able to stand before the sight of our sins : and againe wee can discerne more corruption now , than we could then , because our eyes are now more open , wee must not goe about , then to conclude against the haire : that sure the victory is not got , because wee see , and feele ( perhaps ) more evill thoughts , or our evill thoughts to stir more than before ; alas , did we not feele them , and the burthen of them , we would never care to come to god , to have them done away : and therefore it is rather an argument , that the conquest is comfortably made , and that the lord doth intend us a good turne , even to helpe us away with our lust , more and more every day , for that wee finde that our lusts doe burthen us , and appeare in their odious colours more and more every day : make not that then an argument against us , which is rather for us : & say that i find it , and feele it more and worse , i hate it more , i delight in it lesse , i consent not at all ; this is sufficient for our comfort for the present , and that man who hath gone thus far , may well be said to overcome the tentation . 2. the second thing to bee considered of , after the tentation , is , that in case we do catch a fall , and the tempter without , lust within , doe blow and push us downe , yet wee must not make the matter worse by despairing , for to despaire is a greater fall , than the fall it selfe ; this were to leape into the fire , to save our selves from the blame : i know a godly man can never utterly despaire , there is still a seed in him , and where faith is , there is some hope , where hope is , there is not a totall despaire ; but doubt wee doe saith paul , yet not despaire , and such doubtings we have as do make our life uncomfortable and some degrees of despaire we do admit , and for every degree of despaire that wee doe suck in , wee doe suffer the losse of a degree of comfort : wherefore wee must hold out against thoughts & propositions tending to despaire , rise with david , rise with peter , and grow better after-than before the maine push is given , because we sin after knowledge , so did these two worthies , and they are in heaven and dyed for all that in peace and honour . davids conscience when hee came to dye , was troubled about a lesser matter , i meane the cases of shimei and ioab : as for his bloud and murther , not a word , why ? because hee had made a thorow-peace with god : for those sins in his life and health-time , he had compounded with his iudge : let us doe so in any hand , resist , hold out , doe and suffer any thing , rather than sin : but if satan hath gone beyond us , lye not in sin , up againe ; it is not death to commit sin , but it is , to lye in sinne ; repentance doth give the soule a vomit , up comes all againe ; it showes great love in god , and great faith in us , to rise up againe out of great fals ; and when up once , then fortifie our selves we must against relapses : there is a se● depth of trouble in minde will follow , if after our rising we fall againe into the same or the like offence , this will cost deare : but yet by the way i affirme , that this may befall the child of god. in the story of the iudges , the church up and downe did sin the sin of idolatry ; repented , and yet fell , againe and againe : and this were to unchurch the church of the iewes , to say , that gods people cannot doe that sin after repentance which they did doe before . and who can thinke , that abraham did not repent of that his sin in the matter of sarah ? yet the next occasi●n , he sinned the very sinne againe : and was not that a grosse sinne , to tell a tale as hee did , to lay his wife open to adultery to save his life ? which many heathens would rather have lost their lives than have endured , and what ? to make a bargain , that not for once or so , but where ever we come , doe thou say , thou art my sister . if this were not in substance , in circumstance a grosse sin , i know not what is : they did as it were consent unto it : and that abraham finding so strange a deliverance by god as he did , repented not , were straying ; and yet after , he fell into the very same sinne againe : and one dares say , that david committed adultery often , because he took bethsheba and had six wives besides , and ten concubines : and for murther , deny it who can , that david went far , when hee said and swore that he would be the death of nabal , and all his innocent family , wherein was a godly and right vertuous wife , and some religious servants : this was a grosse sin , and what if hee did not act the deed ? no thankes to him ; he was resolved if ever man were : and yet after hee fell into the foule murther of vriah ; the church in nehemiah and ezre fell the second time , after solemne repentance , into the grosse fact of having many wives : and for the word , wee have nothing against it , god will forgive us seventy times , that is , infinite times ; a certaine number being put for an uncertain : me thinks it is a sinfull limiting the holy one of israel in his free and infinite mercies ; of christ our redeemer in his merits , to say the contrary as though god did forgive us , because wee have done the grosse sin , but once after wee are in christ ; and for reasons i propose but these . 1. what ever sin wee may repent of , that god may and will pardon : but the sinne of falling againe after repentance into the selfesame great offence , is a fault that a man may repent of , which i thus prove ; because it is not the sin against the holy ghost , or there is no sinne , but that sinne which doth exclude repentance : and that every grosse sin done after true repentance , could not be the sinne against the holy ghost . i need not prove , because no mā can or wil affirme it . 2. t is on al hauds granted , that a man may fall into some other grosse sinne , but not ( say they ) into the same : but of this they neither can nor doe give good reason , there being no place in the word , nor no ground in the nature of faith or of repentance ; but that a man may as well fall into the same grosse sin as another ; as great , because that another sinne as great , is as contrary to the habit of grace and act of repentance as the same . 3. what may stand with the grace of god , that a godly man may do ; but to sin the same grosse sin after repentance , is not incompatible with the grace of god as now it is in us ; for what may stand with christ , may stand with grace . it is written , that one act of sinne cannot destroy the habit of grace , as though many might : indeed one act of a great and foule fault hath done it ; as we see , the angels fell in heaven ; and the fall of adam in paradise , in whom , one act did cast out grace ; there grace being not the grace of christ , the grace of justification : and philosophers hold it , in some ferall vices : but now as the case stands with us , to double that act againe and often , and i cannot say how often , cannot of it selfe thrust a man out of christ : why ? because wee are kept in him , and his graces in us , by the power of god and the spirit of christ : now for a man to say , to sin such a sin wee treat of , cannot stand with grace in us , sith that grace is kept in by the power of god and of christ , is to me uncomfortable divinity . 4. that doctrine cannot hold , which leaves the conscience of man without a stay , and so doth this : when a man shall be set on the rack for ever , that he is not in christ , & why ? because hee doth sinne the same grosse sin after true repentance , or at least , that his repentance was not true ; and if i were not a true christian , i know not when i shall be ; and if this my repentance were not true , i feare i shal never repent aright . it must bee held against all true repentance , or else there can be no state of the question made : for true repentance hath a breadth with it , and doth admit of degrees : and if they say , that when a man hath attained to a great measure of repentance , then it will carry it for him , that he shall never sin the same grosse sin againe . here the heart of a man can finde no sooting , because by this their assertion , no man can possibly set downe , when a man hath attained to the point and degree of true repentance , and therefore they must affirme it of any true repentance ; that whosoever hath truly in the least degree , and measure repented for a grosse sinne , shall never while hee lives , commit the same againe ; and if hee doe , then as yet he is not , nor never yet was in christ : which is a tenet very uncomfortable , and no way agreeable with the sweet principles of the covenant of grace , and the free and infinite mercies of god , proposed to us in the gospell . lastly , this cannot stand , because no man can satisfie the conscience of man , when the sin he hath committed is , or is not a grosse sinne . they say that a man may sinne smaller sins of infirmity againe and again after repentance , and i say , that there can be no sound reason , why a man may not after his repentance doe the same grosse sin againe , as well as an infirmity humbled for , and repented of . but to passe that , the thing i urge is , that it passeth the skill i thinke of any man living , to set me downe a limit , that so farre i may goe , and my sin is but an infirmity , but if i goe a point further , that then it is a grosse sin ; for if i may step one degree and point further , and yet my sin be an infirmity still , then i say , why not another degree further ? and so , why not another ? and so another , and who can say , when and where we must stay . the conscience of a man in perplexity , must have a rock to settle upon , but when it is a grosse sin , and when it is not , cannot be punctually defined ; circumstances after the case , and many sins of the first table , are grosse and great enough , which yet to many of us , are accounted of , as no such sins : many determine a grosse sin from the matter , but the forme is , it that chiefely gives name and nature to a sin , and the manner is the forme of a sin , rather than the matter : and hence somtimes when the matter is not so great , yet the manner may be such , that it may well goe for a grosse sin : the only reason that ever i heard is , for that after a man comes to repent of a foule fault , a mans sorrow is so great , hee feeles such smart , that hee will never come there againe , because hee will drinke of that bitter cup no more . t is true that such a man will goe his wayes , and doe so , no more if hee can doe withall ; but i hope our divinity tels us , that what ever our sorrowes hath been , how much soever the griefe was ; yet except god doe keepe us , the remembrance of former compunctions cannot preserve us , when the winde and sun , the occasion and tentation doe meet . now show mee a place that hath in it a promise , that when our greefe hath beene so great , that then god will preserve us from ever falling into the same fault : i know god doth so tender us , that he useth not to let us come to that passe againe , and he makes our fits of former sorrow , a meanes thorow his blessing for to preserve us ; but that a godly man shall ever be so preserved , is besides the text i thinke . againe , i desire proofe , that still an end a regenerate man doth , when ever hee repents of a grosse crime , entertaine his heart with a great deale of sorrow ; some i know doe , and many , and if you will the most ; but that ever it is so , that we never after conversion repent truly of a grosse sinne , but our sorrow is much and great ; i thinke there is no such thing in the word of god : many have that initiall repentance brought about by the pricking of a pin , without a lance ; by the sweet musicke of the gospell , without any great noise of the law , and so i say , there after repentance too , when they by occasion and tentation , fall into some foule fact : and then againe , how much this sorrow must bee that will keepe one from relapsing and ever doing so againe , is past my wit to conceive the quantity of it ; and the conscience must be able to spell it out , and to say , thus much i must grieve , else my repentance is not right , for such a sin , and i may fall againe . now where this full point lyes , that a man may be able to speake it ; thus much i must and have grieved , and am now come to the height of sorrow that is required ; and now i know i shall never fall the same fall againe . these bee strange riddles , the heart of man i know must come down , it must melt and breake , but yet a little sorrow doth it in one , when a great deale doth but do it in another : some mens hearts after sin are like hard wax , great heate is required to melt it ; but others like soft wax , a little will supple it , as we finde that at mans first conversion , some men turne to it without much adoe , with legall sorrowes , and the sinne before regeneration , i hope , hardens the heart , more than the sinne after , for before , there is nothing but a stone , nothing but sin and flesh ; but after , be the sin committed never so great , yet there is some spirit , some grace abiding , and so some softnesse with all . we divines doe use to teach , that it is the love of god ; and not the sorrow for sinne , which is the cause to keepe us from relapsing , and that too much sorrow doth hurt and drive us from christ . we all agree , that a man may goe too far , when there is so much as doth bring us to christ , it is sufficient ; and that sometimes , a lesser degree of humbling and mourning will doe that : god doth not delight to see us in our ashes , no further than he may heare of us , and t is not terror of the law , but the peace of god which doth garrizon and keepe our hearts , and mind , and therfore this reason is of no force , it hangs the conscience on uncertainty , and no man can determine , when his sorrow is come , to bee enough , and serve the turne in this divinity : besides who sees not that wicked men doe grieve over and above out of feare or shame or both for some sins and more than godly men doe , for the same or the like sinnes , and yet who dares say , that by reason of this their griefe , they could never offend in the same againe . iudas did grieve and sob extraordinary , for killing christ : yet i do not thinke , but had the case come in his way , hee would have murthered him againe : no trusting him , who presently after killed himselfe : and we finde some , who for murther fall into those flats of sorrow , that they doe run upon their owne deaths , and cause themselves for very remorse of conscience to dye a dogs death . let us then say , that it is a dāgerous case , for a godly man to sinne the same great sin after repentance , what if it doe not put him out of christ ? what if it do not hang him ? yet it burnes him in the hand , whips him up and down the towne , my meaning is , that it doth cast him into a bed of miserable sorrow ; but withall we must say , that it may possibly be , that after true & hearty repentance for such a fault , a child of god may chance to fal into the same sin againe and again : how often i cannot tel , but this i can tell , that how often soever hee sinneth , let him repent , and returne , and his pardon is ready : they wrong god in his mercy , and men in their comfort who doe say the contrary . 3. the third duty that wee are to looke to after the tentation , is , that in case we do not finish the sin , not act the fault , but doe drive away this fury : that then wee bee very thankefull to god , t is his doing only , t is his grace that moved him to stand for us , when we were in danger to cast away our comfort : it is a great mercy to rise againe , but a greater too , when god comes and stands betwixt us and the fall . of the two , it is better not to sin the sin , than to bee recovered after wee are down , as it is in it self for a man to bee preserved from a disease , than to be cured of the disease . i confesse that wee have a greater experimentall taste , both of the love and power of god , when wee are recovered , but yet as touching our peace and comfort : i hope wee all see , it is better not to sin the sin , than having sinned to be healed , we save a great deale of inward paine and bitter sorrow by the bargaine , christ i know tels us most divinely and sweetly ; that to whom much is forgiven , such doe love much , but yet we must not sin many sins , that so much may bee forgiven us , and wee love much , this were to turne the grace of god into wantonnesse ; and that which augustine hath up and downe in his tomes answers all , that those also are to love much , who have beene preserved by the providence and power of god , from doing such and so many transgressions as some others have : for why , saith hee , have we not sinned those sins ? was the cause in our nature ? is the reason in our will ? no , but only in the goodnesse of god ; wee are then to thanke him , and love him for the sins we have committed , and have had our pardon for them , and for those many more which wee should have done , had not the lord beene , all one , as though wee had done them , and had found a pardon of them ; and one degree more , and that is , that by reason of his meere mercy , we have beene strongly preserved from so sinning against our god , from so troubling the quiet of our owne hearts and in some particulars , from so scandalizing the church and people of god. 4. the fourth duty after the tentation , is , to make a good use of it , to get some good out of it , wee must come to some fruit after wee have beene so handled with such bitter plunges . the earth after winter becomes fruitfull , so must wee be ; now the good that comes by tentation is manifold . 1. a sight of some corruption wee saw not before ; the beginning of all our comfort ariseth from an humble sight of our corruptions , and t is fit , that when we will not see them , and abhor them by what we finde in the word , we should have the experience of them in our selves ; then we say , till now , little did i thinke , i had beene thus and thus given to such rebellions , then wee cry , ah wretched man that i am , what a beast , what a divell am i ? this doth mightily empty us of our selves , and then we quickly fill with god , with christ : this is amends enough for all our toile , that wee are made to see somewhat in our selves , which wee never thought to bee in our hearts . 2. the second is to see that ther is some sin , not sufficiently and thorowly mortified , that as yet wee have not gone to the quick of it , and what that sin is , and now to take it in hand againe , and never give over till wee breake the heart of it , lest it lye in the winde and doe us some spight against another time . 3. a third is to grow acquainted with the wiles and depths of satan : a godly man should bee well acquainted with the divell , so as to know and to finde him out in his stratagems , and this is done more by tentation , than by all the reading in the world . 4. to be acquainted with the goodnesse and mercy of god , to bee able to finde out somewhat to purpose , in the mystery of godlinesse , how god doth make sin to cure sin , one theefe , one corruption to cut the throat of another , one corruption to prevent a worser , fetch heaven out of hell , to learne to speake it by experience , and to say , i had sinned , except i had sinned , i had gone to hell , except i had gone to hell ; that the worst pride comes out of our graces , that our best grace , the grace of humility ( which makes roome and way for all the rest ) comes out of our sins : now then we should not finde our selves , or satan , or the lord out , were we not taught it by our tentations . this made fox to say , that his graces did him most hurt , and his sins most good , a paradox : but by our owne tentations we know his meaning : this made luther to say , that these three things make a good divine . 1 , prayer . 2. meditation . 3. tentation : this good we have by our tentations , that wee come to know our selves , to know satan , and to know god ; such is our estate , that the furthest about , is the neerest way to heaven ; we cannot goe to heaven by geomitry : we must fetch a compasse by the gates of hell , and see what newes with satan , ere we can relish the sweetnesse and goodnesse of the promise , we cannot else take god for gods sake , and have heaven on gods tearmes ; we cannot come to god but we must follow christ , and follow christ we cannot except we deny our selves , and deny our selves we will not , were it not , for the crosse , and man would do any thing , rather than take up his crosse ; were he not buffeted and beaten to it by some tentation or other , and therefore thanke yee tentation , that ever we come to heaven : what ever it is to beare a crosse , when god doth lay it on , i am sure it is an hard and an hard thing , for a man to take up his crosse ; and yet by tentatiōs we are brought to this : wherefore wee must do our selves this good by our tentations , when they are gone and over ; that now against another time , we know the better how to doe with satan , that he shall not put such tricks upon us , and coozen us out of our comfort , and that cheefest of all , by his art and skill . 5. we must learne for ever after to pitty others ; and out of pitty and mercy , to do them in their spirituall sorrowes , all the helpe that possibly wee can ; let us mourne with them , and have a feeling of their case , and the rather , because once or often it hath beene our case . paul doth not say to the incestuous corinthians thou art puffed up , but turnes himselfe to the standers by , and saith not ( hee is ) but ( ye ) are puffed up , and have not rather mourned : now the sense & the fresh remembrance of this , that but the other day wee our selves were as sick as they , and by the meere mercy of god we got our selves out , should and it will bring us to shew all mercy to them , to mourne over them , and not to pride it over them , as though wee were free from ever suffering the like lust ; whereas , by our owne experience wee rather learn to walke humbly before god and man ; remembring what hath bin , and considering what may be , if wee our selves should bee tempted . this then is a golden lesson which our owne tentations ought to teach us without booke , to restore such an one with the spirit of meekenesse , do ( saith the greek text there ) as surgeons do , who use all tendernesse in handling armes and joynts , when they are out of joynt : let 's do what we can to set them in joynt againe with all love , meekenesse , pitty , and compassion , you would not beleeve what good it will doe a sick soule , to see another pitty his case , to weepe with them that weepe , it furthers the cure exceedingly , and wee doe become the more willing by ods , to set our hand to helpe , because we doe remember how it stood with us , when we were in the same or the like case ; say i may thanke my tentation for this , that i have either such will or skill to restore my poore brothers soule ; & so much the rather are we to study mercy and meekenesse , because whē we go about to fetch men out of their sins , men are subject to fret and snarle , it is like wakening one out of sleep , and then wee see how out of quiet they be , ready to braule at their best friends ; so here , and therfore we have need of meeknesse , and patience which our owne experience in our owne assaults and tentations will learne us sooner than all the teaching in the world . 6. and lastly , by the bitter taste of our tentative corruptions , we must now out of our owne sense , learne to loathe and to abhorre them , that our corrupt nature may bee an ugly sight in our owne eyes : we see in the word , that grave christians have bin the men who have come to loathe themselves in dust and ashes ; so abraham , so iob , when old , they did by reason of their sin abhorre themselves , in dust , and in that which is worse than durt , in ashes , and this wee shall never come so thorowly to doe , till we come by reason of tentation , to be as paul was , a very crucifix of mortification . ah this selfe-love , how it makes us carry a moneths minde to our lusts , we have a doting humour after our corrupt lusts still , and therefore al is little enough to bring them out of request with us ; they had need sting us , and that home too : say we have a running sore in our bodies , which none else can well abide to come neere ; yet such is our philovety and selfelove , that wee can abide the sight and smell of it well enough ; right so , wee are so inward with our owne selfe-affection , that albeit our lusts are a corrupt matter and doe stinke like any carrion , and would make one sick to see them , yet wee can abide them well enough ; our nature is altogether by adams fall and our fals become filthy ( the hebrew is stinking ) wee stinke horribly , and yet , because we have an ill and a stinking nostrill of our owne , we can away with the smell well enough . now comes a tentation , stirres the wound , makes it stinke and smell ; wee are so peppered with the sorrow & woful fruit , of it that we come to take our sins as they are in their kinde , and at last wee are so changed and altered , that what we l●ved rather than our life , that wee come to hate as any death : this use we may and must make , by looking both on our sore and heavy tentation ( which wee may thanke our lusts for ) when once they are past and over . the fifth and last duty after our tentations are shut up , is to prepare for a further battell , for an other encounter : hee went away from christ but for a season , therefore ere long hee will come againe ; how long it will be first i cannot say , but ere long it will be , he will stay away no longer than needs must , as soon as ever he can get leave he will come without sending for : though i name sathan , yet i meane such mixt tentations wherein lust and satan doe tye together ; but because satan useth to fire the matter , and to set the wheeles going , therfore it is that wee doe use to name him , as though all were his doing . the thing i first propose is , that we waite in daily expectation to have some other fits , for wee are too too apt to dreame of , i know not what , peace and freedome after tentation is done away , and then we are in danger to grow secure , which when our enemy once perceiveth , hee will then come and make use of his advantage . a boy in the schoole , after a sound beating is past , fals to his liberty promising to himselfe that he shall not be had to horse yet a while , & is of from his book , till his master comes again and hath him by the skin : so when we have had a scourging with the smart of some sowre tentation , we thinke now the worst is past , and that wee shall have no more such reckonings : then comes the tempter , cals up our lusts , and finding us secure , doth us a shrewd turne ; so we finde in the saints that after a storme once blowne over , they use to catch their fals ; when we have stood free from our usuall sicknesse a yeere or so , wee use to give our selves to disorder in dyet , as thinking that no sicknesse can now take hold of us , and then wee are over head & eares in some disease ere we are aware ; so t is in the soule , we must then when we are on the other side of some heavy tentation , doe as marriners doe in a calme , mend our tacklings , get our things about us ; as not knowing how soone , how sudden , another , a worser storme may fall : take heed then after wee have put off our fits , of a secret floth ; watch still , lye in our armour , for as sure as wee live , if wee live any time , wee shall meet with another bout ere long : for when wee grow up in grace and come to some perfection , wee shall heare of more sorrowes . god hath ever been upon his saints with greatest tryals , when they come to some age and strength . he will then build with us when wee are seasoned , as farre as our strength will goe we shall have it . and therefore when old , when paul aged , doe not say i have done ; now our faith is most , our wisdome most , our graces strongest , and therefore repent and say , there is worse behind still , we must have some intervalle , sometime betwixt our fits , some good dayes to breath in , else we should not be willing to live , else we should not have strength to hold out the next fit ; and more fits in their times we must have , else wee should not bee willing to dye . say then i looke every day for a fit , and therfore i will not bee without my medicines in a readinesse ; and in all our physick be sure to put the bloud of christ : satan is not so beaten , nor such a coward neither , but hee dares come againe , hee will put it to the adventure , he had little hope to do any thing against christ , never was hee beaten as he was by him , yet he came againe , and againe , and so hee will to us : the thing i commend then to all our care , is , to stand upon our watch and sure guard . a question is made by some , whether satan may come to the same man , with the same tentation after hee is well beaten and conquered : durand saith , he may to others with the same , hee may to the same man w th some other tentation , but to come to the same man , with the same tentation , to shoot the same bitter arrow at the same man who did conquer him , he thinks satan will not , ; his reason is , because sathan will not come where hee hath no hope to be the victor : but saith he , hee hath no hope of having the victory in the same , and over the same man. as a man who is once beaten in the field , you cannot get him into the field , with the same man at the same weapons ; and a cock once made to runne away , will fight no more . the answer is , that man is usually beaten in the field for want of courage , or strength , or skill ; but sathan is beaten onely , because wee will not give assent and way unto him ; and therefore what if we repell satan , by resisting him in his tentation : now it may be at another time wee shall not bee found in so good a minde , nor in so prepared a disposition , to resist and deny him in his suite : what knowes hee whether we have lost of our former strength , or wit , or will , or grace , or care , and vigilancy ? but above all satan wil try , whether that god , who now doth not , at another time for some causes , will suffer us to be led into the tentation . it is not our strength , but gods that doth it ; it lies not simply in our will , but in the will of god. aquinas i thinke is in the right ; sathan would come oftner than hee doth , but that god who knowes our strength , or rather our weakenesse will not suffer him : and though he loves not to be beaten , and desires not to come where there is no hope , yet it must bee as god will , and not as wee and the divels pleasure is : if we need it , we shall have another triall ; it is the divels nature , he is a tempter , his malice is his formall being , and he cannot chuse but come against us , as farre as the lord shall please to let out his chaine : what if he hath no hope to conquer us , yet he knowes he shall molest us ; hee is at no quiet himselfe , and he would not that we shold have any rest neither , as far as he can doe withall : it doth as it were doe him good , to goe about to doe us hurt : he will , because he must goe away for a season , and after a season , he both will and must come againe ; and if we grow negligent , lye open and naked , as not once thinking to heare of him at all , or at least not as yet ; then he is for us , and hath his blow , his full blow at us : from hence it is , that often in the same lust wee beate him now , because wee are prepared ; hee comes and beates us another time , because he takes us unprepared . againe , satan is not ignorant , that when we have had as much as ever we can doe to get him off at first , we shall be loth to be troubled there again and that it is a weary hand to be tired with the same anguish , and this moves him to try the second , the third time , 〈◊〉 , and sometimes oftner the same way , to prove what he can doe ; for he is not to learne , that it is more for want of heart than strength that wee use to yeeld : these may bee the reasons , why satan comes againe many times with the same assault ; but if we looke to god , he doth order it , that we shall be tempted in the same veine , because he sees that we by use and experience have got more skill there than any where else , and that wee have our weapons ready to breake the blowes which come that way ; and thus because our loving father knowes , that now wee can tell how better to fight at that weapon and war , than any other ; hee out of his goodnesse , will have sathan come that way , or not at all . he intends us the victory , and now sith our conquest is in the same tentation , in which wee are tried and skilled , both certaine and easie over it is in any other , satan must come upon us with the very same trickes and tentations ; thus we see that the same tentation doth befall us more than once or twice . 2 sometimes satan changeth his weapon , and tries us the cleane contrary way , with such assaults as wee yet never felt in all our dayes before : he hopes that there wee have no defence , that wee doe not expect him at that doore , and thus he thinkes , comming in with his blast at a contrary point , to blow us downe ; and here we must doe as the pilot doth , have our compasse ready , and stand ready to turne our needle to any point , knowing , that our lust within is for any sinne , and sathan hath skill at any tentation ; all is in a manner one to him , hee can tempt us to covetousnesse with as much ease and art , as to prodigality ; and therfore what ever our tentation hath bin , and what ever our humour hath done , sathan can change hands and so must wee expect to finde . the word will furnish us against him , come when hee will , or which way he will , be it the same or some other way ; here we must take councell , that say he come with some other weapon , it ought to be to us an argument , that sure now he begins to bee out of hope , sith he doth shift his weapons thus . 2. that god will have him turn some other way , to purge some other streame ; another lust , must have another purgation . 3. change of physick is good , for that the same potion alwayes used will not worke so well , the longer wee are used to the same tentation , the lesse it worketh with us . 4. god will have us learne skill , by experience at all sorts of spirituall combates , trials , weapons . the summe is , that sith when we have gotten the better of some great tentation , wee are subject to bee drawne into spirituall pride or security and so to cast away our armour : we must learne to expect to heare of another encounter , to weare our armour about us , to stand ready against all assaies ; hezekiah , asa , iehosophat , after they had gotten thorow some sore brunts are said then to fall , and this came because they thought not of it , grew into some cōceites , were willing to please themselves , with hopes of freedome or respite ; now for a time or for ever after , or that what was done , was by their own strength and that now they needed not to looke after god in such particular manner any more . by their mistakes and fals , we must learne to stand still in a continuall expectation & preparation , when one tentation is over and past , that another will come , and that ere we be many yeers elder ; if it come not so soone as wee looke for , there is no hurt done , we are provided against another time . and thus much of some generall rules as concerning tentations in the generall . the second part : containing some particular rules , serving to helpe us in some speciall cases . a great doctor in our israel doth observe , that the cōscience of man is wounded most with the third commandement in cases of perjury ; the sixth , of murther , the seventh , of adultery ; i may adde ( besides some others ) the tentations of blasphemy , against the nature of his essence , being , and prime attributes of god : these do shake the conscience of a man , because there is a maine principall in the heart and conscience of man , fully and strongly convincing him of those particulars , viz. that there is a god , that he is truth , that he is an avenger of all perjury , that wee must let men alone with their lives and wives ; things wherein a man may make restitution & salve the sore , they do not use to urge so much , when once we are brought to restore that which by fraud or force wee have taken away ; but in matters of bloud and unchastity , no restitution can possibly bee made to man : for who can helpe men to their lives or chastity again ? and this is the reason , that these sinnes make such a foule cry above others ; but of those particulars more hereafter . i meane first to propose some rules which may serve all these in common : then some that are more proper to each tentation in severall . 1. we must not make the matter worse than it is , which in those tentations , which are accompanied commonly with most horror , is dangerous ; for as we are not to lessen the matter , so it is neither lawfull nor safe to make the things worse than they be ; to pore into the sore , to breake it up into too many peeces , in this case is perillous : indeed when wee are apt to grow secure and presume , we are advised to aggravate matters to the most ; but when we are downe the wind , and subject to despaires and feares , this is not approved to be either lawfull or safe . 1. it is not lawfull to make that a sin which perhaps is not ; or that which is a sin , to appeare to us greater than it is : things must be represented unto us in their true colours ; and as wee must not set the sin higher than it is , so not the guilt of it neither , this were to sing the song of cain , my sin is greater than i can beare : he did not say so because it was so ; but it was so , because he said so : we must see that wee doe not make sinnes where god makes none ; lest wee come to make that not to be a sin which is a sin ; and some men are miserably tormented , for things which are onely sins in their conceit , and not in truth . 2. it is unsafe in all , but most of all in these kind of tentations , because man is a timerous creature , and when in this veine , he is apt to be discouraged ; feare of discouragement makes a man fall , weakens , a mans purpose and resolution of resisting ; as a boy is many times out in saying his lesson , onely for feare lest hee be out , who could say perfect till hee came to say : and a girle being threatned and terrified , breaks the glasse only for feare of breaking it : so when we are in feare joyned with discouragement satan hath a great advantage ; and those sinnes amplified and set up , doe mightily faint , and discourage the heart and spirits of men and who can fight with any heart against an enemy , that hee hath little or no hope to conquer . now when we doe make our sins worser than they are , then it doth secretly steale away our hope ; and so we make no great hast to resist , nor have no great heart to fight : we then must learne , not to make it lesse , lest we be too slothful , nor more lest we be too fearefull ; but just as the matter is , as neere as we can , that so wee may bee fitted and prepared , to fight the good fight of faith , with diligence and watchfulnesse . 2. wee must not suffer the thoughts of these horrible tentations to tarry in our mindes ; they are gods and our greatest enemies , and we must shut the doore against them ; what if we dislike and distaste them ? yet as one notes , this rowling of them up and downe in our heads , doth show that there is an insensible likening of them in our hearts ; we must set our hatred against them , and thrust them away presently , and hold it a dangerous thing to thinke of them . god cannot take it well , if wee mislike a thing in judgement , and doe not set against it , with the meanes god hath appointed and sanctified to that use , satan will coozen us , as though that our very misliking of them were enough in things foule , and that there were no feare of danger ; wheras nature it selfe , doth looke sadly at these tentations , and the mislike we feele , may well come from the influence of the law and light of nature . i have learned that we are never the further off from a tentation , for our misliking it onely , but the nearer , except withall in affection , we humble for it ; as well as distaste it in our judgments : what if the dislike be not , because it is a sin , but because there is some feare or shame ? this is selfe-love and pride , and this will worke in the sin , if we goe no further , and that by gods just judgement : our duty then , is not to suffer the thoughts of such wounding and terrifying tentations , to tumble up and downe in our mindes , though we have no minde to them ; for either by discouraging us or enticing us , they will get further hold : but wee must cast them off , set the word against them , and turne our thoughts to some better subject , and chiefly to thinke on those two great dayes , the day of death , and the day of iudgement . 3. wee must of all see , that we set not against those : of our owne strength we can doe nothing , by our owne power against any lust ; but least in these , because , what through feare & horror in som , what through the swinge and violent torrent of these two passions of anger and lust , a man hath but little use of that reason he hath ; and so the more he strives this way the worse it is , it doth but encrease our desires to the sinne ; our strength is here to pray and expect , and laying all naturall and carnall weapons aside ; let god alone to doe all , and out of grace it is , that hee doth doe for us , what he doth in our trials and conflicts ; and therefore paul had his answer , that all was to bee done by the grace and mercy of god ; and so we finde that the lord said not to him , my power , but my grace , is sufficient for thee : wherefore we must put al upon the power and grace of god , turne satan to god to christ for his answer , set the grace of god against our sins , when comming to prevent them , when come to pardon them : set the power of god against the strength of them all ; beleeve it , that the grace of god is sufficient , either to prevent us , or preserve us . he is in great danger ( who in any ) but of all in these potent tentations , goes by his owne wit , or reason , or worth , or strength : hee is in safe case , who can say , i deserve nothing , i can doe nothing but hurt my selfe , and make worke for sinne and satan ; i meane to put all upon god , who will worke mightily in me , and for me ; but the grace of god which is with me ; he is all in all , hee will doe all or nothing , that he may have all the praise of his grace . the helpes which serve in severall for every particular assault might be many ; some we will propose , and first for those tentations which are in things of god , then in things of man ; for god , we are much assaulted to atheisme , and blasphemy ; to atheisme , as the greatest sin that is , in that it smites at the roote of all , for to say the truth , all sin is from atheisme : for who would sin , did he then verily thinke , that there were a god that saw all , and would punish all ; and such a god , god must be , or no god : and to atheisme , for when we have sinned , sinne doth draw towards atheisme , exceedingly wipes out all notions of a deity as much as it can ; and when wee are in sin , wee must bee either willing to get out of it by repentance , or else wee shall bee willing to turne atheists ; the best of our play then , being to feed our selves with a conceit , that all is but talke to hold men in awe , and that there is indeed neither heaven nor hell , no place of torment ; that when wee dye all is gone , no otherwise than with a beast : when the conscience will not get quiet by turning to god by repentance , then it will seeke to quiet it selfe by unbeliefe , bearing it selfe in hand , that there is no such thing as hell to torment men in : consider withall , that sathan doth all he can to make men atheists , because , when there is no feare of god before mens eyes , they will sinne all manner of sinnes that the divell would have them sin . so psal . 14. the foolish hath said in his heart there is no god , what followes ? they are corrupt , they have done abominable works ; thus then , when once men take to atheisme , they grow most corrupt and doe abominable workes ; there is no hoe in sinning then , for what shold or can keep the wit and wil of man in , when once wee conceit , that there is no such thing as god : the divell cannot bee a flat atheist , for he beleeves & trembles ; and were it nothing but the sence he hath of the wrath of god , tormenting : why ? that is enough to prove , that satan doth fully & undoubtedly acknowledge a divine power . he is not an atheist , because he cannot , because he shall not , but yet he beares good will to atheisme , because that sin doth much advantage his kingdome saint iames doth prove , that god tempts no man , because himselfe cannot bee tempted with evill : by nature he doth hate sin , and therefore he cannot tempt to sinne : and satan could not tempt eve till he had sin ; nor eve adam , till shee had sin her selfe : all this proves not , but that sathan may and doth tempt us to atheisme , a sinne which he himselfe hates not : for though he cannot sin the sin himselfe , ( as the divell cannot do the act of many sins , as adultery ) yet hee loves the sinne ; it is not for want of will that he is not an atheist ; for he would give any thing , he could turne atheist , and finde some kind of ease , by thinking there were no god at all : and it is a sin which is incompatible with the estate of a damned angell ; but now his desire being to damne soules , and this being the most damning sinne that is : he doth use all meanes , to wipe out of the heart of man , all impression of the god-head , and the best men that be , have too many thoughts this way ; and ( as i shewed ) it is the master-veine in our originall lust ; and were it not for the law of nature , our sinne and satan would make monstrous flat atheists of us all out of hand ; but god hath so wrought in us , an impression of a deity , being the maine pillar of the law of nature , that we never can possibly , nor all the divels in hell comming in with their forces , bring our hearts to an utter extinguishment of that law , and that principle of natures law ; and we doe finde , that our deepest atheists in the world , when in extremity , and put to it with some sudden affrightment , to use to cry o god aloud , and therefore this corruption and tentation , is with the more ease opposed and answered : a man hath on his side the workes of nature , the law of nature , the law and fire of his conscience , fearing and trembling at the wrath to come , but when all is done , that which must and only will hold us against the tentation when it is strongly put to by sathan , is to flye to the word of god. the word saith , that there is a god , and therefore i will beleeve that there is a god : out of tentation , other considerations taken from nature and divers acts of divine providence may stop the mouth of our lust , which would not have god in all , that is , in any of our thoughts ; but when once wee are set upon with some fierce tentation , i would wish al christians to do these things ; the first is not to enter into dispute with his owne reason , for the understanding of man , is too weak , & too short , to reach the comprehension of a deity : hee that shall take in his owne thoughts , and muse about the nature and infinite being of god , shall but let in satan the more : the counsell then i am bold to give to the poore christian , is , in any hand not to study this point , but to take his minde off , from thinking & disputing this argument , lest he come to say in his heart , i cannot conceive what god is , and therefore i doubt me there is no such being . away then with all reasoning and syllogismes about that subject . 2. then cleave to the word & say though my reason cannot tell what to make of it , tho lust in me , say there is no god at al , tho satan say it that there is no god , and most doe live as though there were no god ; yet because it is in the word , the scripture saith it , and i must and will and doe beleeve it ; wee must see both god and heaven and all in the word . doubts i know , that have any ground , ought to bee scanned , disputed , answered : but atheisme is a deniall of the first principle of all religion ; and therefore the best way is to begin and end with the word , and to know that such a principall , as is the essence and existence of a god ought not to bee so much as questioned . it is a meere scruple , and the safest way is to reject it as soone and as often as it doth come ; put it off , as a thing neither worth nor fit for consideration ; wee shall finde that by often rejecting such scruples , the conscience will be better confirmed and setled , than by going about by reason and arguments to answer them . hee that shall goe about by the force of his owne wit to conquer his atheisme , is in great danger to fall into some degrees of it ; for when he sees that reason cannot doe it , and find out , what this god is , he wil come to question all , and to thinke that there is no such being . he then doth best , who doth dispute least , and in the heate of the tentation , rests himselfe wholy on the word . 2. for tentations of blasphemy , as curse god and dye : the servants of god are more afraid of them than hurt ; they are rather bugbeares than such as use to produce in them any reall effects : they carry with them such a deale of horror that they seldome take ; for when once wee confesse a true god , it will make our haire stare to thinke of blaspheming him , and so we fall into pitious moodes of terrour and horror , which keepes us from the sin it selfe : but wee must set downe what we conceive may doe us helpe this way . 1. we must get an assurance that god doth love us , and then we shall love him , and love alwayes thinks and speakes well ; but if wee once take a thought and it grow firme in us , that god doth hate us and wil curse us , we will hate him againe and be ready to curse him : and this is incident to us in times of some great afflictions ; as in iobs case , when god doth handle us sore , and worse than hee commonly doth others : and wee finde some circumstances , that we cannot fetch a president for in the world ; never was the like before , then wee begin to apprehend some hard dealing in it , and we grow to conclude , that sure god doth hate us , and then we will be even with him and hate him again . it is natural and usuall for hatred to breed hatred ; and when wee abhorre and hate god , we begin to enter into some termes of blasphemy : we all hate god by nature , but yet there is a further measure of hatred wrought in us to god , when we conceive , that out of very malice and spleene towards us , he doth use us as he never did nor doth use any other ; and in this case our very stomacks will rise , and our bloud will swell against the lord god almighty . to prevent and cure this , wee are to know , that no afflictions bee they ever so great , usuall , and unheard of , are any certaine signes at all of gods anger , much lesse of his hatred : iob was the first , who was ever used as hee was , and his wife shewed her selfe a weake and a foolish woman ; thence to gather the hatred of god to her and her husband . ionas had a crosse that the world never saw the like before , yet it was no fruit of gods hatred . iacob had sore and heavy afflictions , yet it went ever for truth , ( iacob have i loved ) hee loved him , when ? when hee afflicted him . esau had more outward matters to his minde than ever iacob saw : and many great lords were of his family , and yet , esau have i hated ; ) hold it then , that god doth love us , and when wee have this perswasion in us ; all the divels in hell , and all the lusts in originall sin can never make us blaspheme our god , whom we love , and of whom wee have this minde , that hee doth love us : say then , he loves me , and i love him , & then , one cannot be brought to sin the sin of blasphemy . 2. we must get the pardō of our sins , repent we of all our iniquities , and then the crosse can never wring frō us words of blasphemy : when we are in great sorrowes satan will tempt very strongly that way , and we feare what we shal doe in times and cases of great extremity : i feare me , saith the poore christian , what i shall do in great afflictions ; repent wee of our sins and feare nothing : it is not the greatnesse of the crosse , but it is the guilt of sin working with the sting of the crosse , which makes men in their tribulation to blaspheme . rev. 16. 11. we read , that the fifth angell powred down his viol on the seat of the beast ; and it is written , that they gnawed with their tongues for pain , and blasphemed the god of heaven , because of their paines and their sores , ( now marke ) & repented not of their deeds . here wee see that it was not for their paine , so much as for that they repented not of their deeds , that they blasphemed . have we repented , or have we not ? if wee have not , then though our pain be not so much we are in danger to blaspheme : but if we have repented be our paine ever so much , wee need not feare , wee shall not blaspheme . 3. say the worst , have wee blasphemed ? yet we must repent of our blasphemy and hope in god : to despaire , is to put our selves out of gods mercy and protection : to despaire by reason of blasphemy , is a worse sinne than blasphemy , they are both against the goodnesse of god , but yet despaire , is against his goodnesse , his mercy , and his truth . i confesse it is an horrible crime to blaspheme against god ; and so much the worser , because it is a sin somewhat like the impardonable blasphemy against the holy ghost : neither is it in the wil of every man , to say , where the difference lies betwixt them . besides , other sinnes are against god in his greatnesse , governement , but this of blasphemy , doth speake against the goodnesse of god ; and god as he is represented to us , stands more on his goodnes than his greatnesse ; and therefore also this sin of blaspeming hath beene ever held amongst the greatest of sins : all which must teach us by all meanes to beware of this sin , and we may the easier take heed of it , and save our selves from it , because it being against our naturall inbred principle of a deity : nature it selfe is afraid of this sin , which is a great meanes to stay us from the sin-it selfe . satan , i know , is a great blasphemer , and he will assay hard to it to make us to blaspheme ; but wee must set the word & spirit of god against it , and let the law of nature doe all it can against it too . and if at any time we have bin to blame this way , yet we must know that there is a pardon to bee had : i was , saith paul a blasphemer , and paul is in heaven ; and which is worse , he compelled men to blaspheme , yet on his true repentance , all went well with paul ; and so it may and will with us , if we returne as paul did christ hath it , mat. 12. 31. that blasphemy against god is a sin , which may on the same termes , that any the least sinne that is , shall and must bee forgiven , i meane , on our repentance . there is a blasphemy against the holy ghost , which is a sin unto death , and there is no repentance for this sin , nor no hope ; the cause is , because no man can repent unto life , except god give him the grace : and wee have it revealed , that there is a decree passed in heaven , that the lord will never afford this sinner the grace to repent . divers other sinners never have this favour done to them as to repent , but all sinners of this sort are past all hope for ever . there is a difference , betwixt this blasphemy against the holy ghost , and this blasphemy against god and christ , not onely in the measure , but in the very kinde ; i know satan would faine put it upon us , that we have sinned against the holy ghost when it is no such matter : on ignorant christians hee layes this , that when they sin against their knowledge and conscience that then it is the sin against the holy ghost , when the spirit hath bin at them not to sin , yet they sin and grieve and vex the spirit of god : then satan makes his advantage , oh saith he , this is to sin against the holy ghost that it is a sin against the holy ghost , i doe not deny ; but that it is the sinne against the holy ghost , is false : i prove it to be false , because this sin is pardoned . moreover , we speake of blasphemy against the holy ghost ; now that every sinne against the holy ghost must needs be blasphemy against the holy ghost , cannot be proved : and when we goe so farre as to blaspheme god , then we make a cry , now it is too late to thinke of repenting ; this is , saith he , that unrepentable and unpardonable sinne against the holy ghost . our answer must be , by denying this to bee that sin , our reason must be , because we are sorry for it , and were it to doe againe , wee would not doe it for a world : but the sinner against the holy ghost , is no whit sorry for his sinne , his heart never akes for his offence , but would have all do it as well as himselfe , and is desirous to have hell as full as hee could : and he doth even wish withall his heart , that wife , that children , that parents , that brethren , that neighbours , that all might blaspheme the holy ghost as well as himselfe . it is then nothing but a policy of satan , to play upon the ignorance of men , as touching the nature and effects of this sinne , and to beare them in hand , that when they have blasphemed god , they have blasphemed the holy ghost : but wee must hold a maine difference to lye betwixt this blasphemy , against god the father , and the holy ghost , that as the persons differ , so doth the sins against the severall persons . as long then as our blasphemy is against the first and not against the third , we may be safe ; it is but to repent and all is well : they doe not prize the infinite mercy of god according to the infinite worth of it , who thinke their sin of blasphemy against god , too great for him to pardon , as though it were possible for man to sinne a sinne , which gods mercy being simply infinite , had not enough in it to forgive it . this their errour is worse than the first to thinke so meanly of the rich and high and boundlesse mercy of the most eternall and infinite god : we must now learne better to prize the mercy of god ; and say , i cannot once repent of a sin , bee it ever so great and maine , but the mercy of god is ready to forgive it . could the blasphemer against the holy ghost repent , he must have his pardon : conceive wee hope of pardon and then we will returne to the lord by repentance , and the lord will take away the guilt and wash away the staine of this great sin . the third tentation is of perjury : here we must take great heed that we doe not forsweare our selves , chiefly in open court ; where , if any where a man should shew himselfe , a religious , a true , a just , and an honest man ; a fruit it is , of deep atheisme to perjure ones selfe , and perjured persons bee hated of god and man , wherefore the conscience will deepely and bitterly accuse for this sinne of perjury . i could wish all men who love their owne quiet , and have a desire to sleep in a whole conscience , that they would take heed that they do not take a false oath : come what will , rather dye a thousand deaths , it is much against the light of nature , and more against the light of scripture ; and these two will flye in our faces with wild fire , and except god bee mercifull to us , make us weary of god and of our selves . and me thinkes ( by the way ) women may comfort themselves , against the infirmities and troubles which have ever bin afflicted on their sex , since they were first in the transgression ; i say , that sex may see a mercy that they are not so subject to this sinne of formall perjury as men are ; they serve not in iuries grand or petty , they are not brought in courts , to take oathes in homages and the like ; they serve not the office of church-wardens , and so are not sworne and deposed any thing so often as men , & hence they have a great freedome from sinning this vexing sinne over men have , which i would have them thanke god for , and amongst other matters , take this as a recompence for those many inflictions and revenges , which god at first laid on that sex ; so that in respect of this sin and some other tentations , that they are free from , over men bee : they may when they doe thinke of it , even thanke god that they were made women and not men : let not then satan bring us into this brake , it is hard getting out of it . feare an oath , and of all such oathes , wherein wee doe wrong and hurt to men , for though there be sometimes some corruption in it , as tasting of selfe-love to our selves , yet for certaine , sins wherein wee wrong men whom we see doe so much the more torment and racke the conscience of man ; and many men have mightily miscarried for this offence and sin of perjury ; wherefore beware ; and now to provide for the worst , we must tell the man who hath done this sin , that there is hope in israel concerning this sinne also . david himselfe was not still as good as his oath , as in the case of mephibosheth , hee fell short of that oath of the lord which hee made to ionathans house and family ; and because instances work easier on weake spirits than rules , i would have such to thinke of peter , who did forsweare and renounce the person of christ , and when ? but in his troubles ; and where ? but in the high priests hall , and who ? why peter a chiefe apostle in the love and favour of christ his master ; and is not peter in heaven ? teares of repentance will fetch out the deepest staine that this sinne of perjury can possibly make , but it is the rule must settle us at last ; and it is , that if wee repent of any sin bee it never so great in substance , in circumstances it is as no sinne to us . i said i will acknowledge my sin ; he was but about to doe it , and god forgave the iniquity ( the guilt ) of his sin . if we confesse our sins ( indefinitely , set downe our sins without exception , ) god is faithfull and just to forgive them ; it stands upon him in respect of his iustnesse to be as good as his word , to forgive all repentant sinners all their sins . s. iob 33. 27. if one say i have sinned , hee will deliver his soule : say peccavi , and cry god mercy , and we shall ( saith salomon ) have mercy ; mercy presently , in pardoning of our sins , and mercy , now some and then some , in healing our iniquities . never did any man confesse his sin to god , but hee went away with his pardon ; wicked men may confesse to their fellowes , and to good men they may , as saul did to david ; but it is an harder matter than so , for a man to confesse to god , except it be for company , or for outward glory : but for a man to take god aside to confesse alone to him , i thinke a wicked man cannot doe that . i finde no instance in the word , that ever any unregenerate man did it . a man had need have hope of pardon to confesse to the iudge : adam did flye from god , fell to shifting , and so wee doe all , while wee are as hee then was , out of the state of grace . i meane not the grace of election ; no man can have hope of pardon but by faith : and by that i doe hold , that it is a signe of a godly man , to confesse all alone to god ; and then i can never beleeve that a man will confesse his sin honestly and ingeniously betwixt god and his owne soule except he hate that sinne . now how a wicked man can come to the hatred of his sinne , is past my skill to understand . to come backe i say despaire not , it is worse than perjury , it makes god a lier , or worse than a lier , it accuseth him of a kinde of perjury ; for a man to say , there is no hope , no pardon to be had , repent we never so much ; sith god hath not only said it , but sworne it , that he will not the death of a repentant sinner ; repent and bee pardoned . the fourth is breaking of vowes : a vow broken doth crack the comfort of mans conscience exceedingly . a vow is defined to bee a religious promise made to god , i say , that every vow is such a promise , but al such promises are not vowes , for a vow properly and strictly taken , is , when a promise is made to god of this or that within our power , with condition of obtaining some what at gods hands ; other promises are simply made , and absolutely without any such condition of getting any thing from the hands of god ; and thus baptisme is soundly and learnedly denied to bee formally a vow . the schooles teach us , that two things are of the very essence of a vow . 1. a promise . 2. an obligation and binding of a mans selfe , and thus we see hee that breakes his vow violates two things . 1. his duty . 2. his fidelity , hee deales undutifully and unfaithfully with god , and from this it is , that breach of a solemne vow doth so bite the conscience , because we doe not onely faile , but ( which goes nearer ) forfeit our fidelity , a double bond is broken , and a double blow is given to the conscience , and the minde is made to be full of trouble : and now because there breeds such a stirre in the conscience of a man , when once hee hath broken his vow , therefore i would wish , that men would bee but sparing in making of vowes , there is use and place for vowes and great good they doe , but it is a duty ●●●●er for a strong christian than for every young beginner . it is strange to see , how satan doth push on every boy and girle on any occasion , to runne into a corner and there to make vowes ; it showes that the duty is not so spiritual , for a man to tye himselfe to do that he should doe , without any such obligation , in that we find our selves too too forward to run into vowes , whereas to comfortable duties we are unwilling enough . god loves a willing people , and wee should serve him with a free spirit , and vowes , which are as shackles , are not to bee used but in some cases of some necessity ; when otherwise we cannot hold our selves to some particulars in the worship of god , or in our daily life : and his opinion is not sound ( as i thinke ) who saith , that a worke done with a vow is more laudable and acceptable ; than the same worke and duty done without a vow . a vow broken doth punish the heart of a godly man extreamly ; no man can say how much , but they who have felt the smart of it : and when rash vowes are made , satan was never so earnest to move us to make thē , but he doth as much to make us breake them , and then , thou art a child of god and a breaker of vowes . aw●v man , never once goe about to thinke , that there is any favour for thee in heaven . my advice is then : first , that wee bee sparing in vowing , sith we breake many , and keepe few . doctor stanpicius ( saith luther ) was wont to say , i have vowed to god above a thousand times , that i would become a better man , but i never performed that which i vowed : hereafter i wil make no such vow , for i have now learned by experience , that i am not able to performe it . this is too much , to say one will never vow again , who can say what need one may have ; what good a vow may doe one ? i rather follow him who wils us to vow , but for a time ; as a man who hath beene overtaken with drinke in such and such places , company , or so , may doe well to tye himselfe by a vow , not to come where they are for a moneth or so , and then see what he can doe , whether he can forbeare without a vow , and if hee can , that is taken best at the hands of god ; but if we finde some relique of the humor still , then vow for a moneth more , and so at length by times , the conquest will be had ; to bind our selves by perpetuall vowes is not so convenient , because our nature is even made to break those bonds that wee doe binde our selves with for continuance , and our mouthes will water , our flesh will itch the more to breake them : wherefore i have held it an high point of wisdome , first , to vow no oftner than needs must , and then to doe it but for a short period of time ; & whether wee doe it oftner or seldomer , for a longer , or a shorter space , to doe all by the grace of god , and never once thinke to make or to keepe our vow so made , but by and through the onely and the speciall hand of god : his strength must doe it , and therefore a vow made without prayer is never kept . secondly , but to provide for the worst ; make the case that we have broken our vowes , yet wee must not spend our spirits too much with hellish melancholy , so we shall carry an hell in our consciences , our tormenting our selves with extremities of legall sorrowes will doe us no good , nor god no pleasure ; we may hurt our selves by it , and that is all the good which comes of punishing our selves over and above . the way is to returne to the lord with all speed , and to bring us to god , wee must know , that it is no such sinne ( as bad as it is ) but that we may be gods servants for all that ; for hardly was there over a more godly man than iacob ; and hee wee know vowed a vow , and it was to make that stone to be gods chappell , and hee being now but a poore man doth promise , that in case god would give him but bread to eate , and cloathes to put on , that god should bee his god , and have the tenth of all : but wee finde that god did not onely give him necessaries but abundances ; hee came over with his staffe , but he returned with two armies , and now being made rich , we finde no great remembrance of , nor haste to performe his vow . one would thinke , if ever man were bound to bee as good as his vow , it was iacob ; yet we find he did nothing in it for a great time , but lingred , as though he had no care of his promise made to god : for wee read , gen. 31. 13. some twenty yeeres after the making of that his vow , god was faine by an angell to pluck him by the eare , to give him an item in plaine words , saying , i am the god of bethell , where thou annointedst the pillar , and where thou vowedst a vow ; now arise , get thee out from this land , and returne unto the land of thy kindred . one would thinke here were plaine english , and round dealing enough , and yet for all this iacob is slow and makes no speed to hie him up to bethel . view the particulars . 1. i am the god of bethel . 2. where thou annointedst the pillar . 3. where thou vowedst a vow unto me , all are as so many instances , to put him in minde of his promise and vow made to god : that he might now arise at last , and be as good as his word to god : yet for all this iacob lies behinde , delayes the performance of his vow , which sloth and sin of his , god did punish . first , by esaus lying in waite for him . secondly , by having his onely daughter deflowred . thirdly , by the rage and murther committed by his sonnes ; upon which horrible and hypocriticall massacre , the good old man cried out , that they had made him stinke ; and that now the next would be , that the nations would unite and destroy him and his house . now the lord tooke him , when his heart was downe with those heavy tydings and grievous feares ; and just in the nick , god said unto him ; arise , goe up to bethel and dwell there , and make there an altar unto god , that appeared unto thee , when thou fled'st from the face of esau thy brother : and then both long and late , yet at least being drawne to it , iacob doth performe his vow . it is true , he did it though it were long first , yet wee see , the lord was faine to fire him out of his negligence , and to force him to remember himselfe . his putting off so often , his long delaying was as great a sinne , as our very breaking of our vow , neither had he ever done it , had he bin let alone ; and yet iacob was all this while a deare servant of god , and he was pardoned his delaying , his vow , and he is in heaven : let us not thinke but our case is good , albeit we have made and broken many a vow . repentance will come & heale all againe . the summe is , that we make no more vowes than needs must , sith satan is apt to thrust us on our vows , knowing that our nature is sick to breake out when it is so bound ; and when we have failed , then hee roares and cries , there is nothing left but hell and desperation for a covenant-breaker with god ; and therefore wee must be choice this way , never to vow , but when we are truly called unto it , and when we are called to it , to vow , and feare nothing , sith wee vow not on our owne strength , but only on the power and grace of god : were we to performe the vow by any force , any wit of our owne , men should rather vow , never to vow , than to vow at all : but sith we go , by the help , presence , and assistance of god , when wee have a calling to it , vow and spare not , and if wee doe fall so farre as to breake our vowes , yet let us hold our own , we are not the first , others have done it , and are in heaven ; it is a pardonable sinne , repentance will take up the matter betwixt god and us , & make us as good and perhaps better friends than ever . the best friendship is often after a falling out , and wee must know , that many times repentance pleaseth god better , than never to have done the sin , because it humbles a man more , and drives a man more out of himselfe ; and there is as much saith in it , for a man to beleeve that god on his meere repenting will forgive him , as there is in holding out against the tentation , and not breaking the vow at all : neither is it besides the booke , to say , that there is as much grace in it for a man when hee is downe to repent and returne , as there is in not falling at all ; for by our fall the powers of the soule are weakened , the force of grace is decaied , and the strength of our sinfull matter is confirmed ; and the conscience of a man after a fall is as a distempered lock , the more wee tamper with it , the worse ; all this showes , that it is a signe of much love , & great favour of god to repent of a great and foule fault ; it is the vomit of the soule , and of all physick none so difficult and hard as it is to vomit , and therfore we must comfort our selves and say , i confesse i did god great wrong in breaking my promise , and did highly provoke him ; but i now see , that hee meaneth all good to my soule , in that he hath given mee the heart and grace to repent of my sin , and this is a fruit of an upright heart to take displeasure at sin . there is i know an uprightnesse , and that is of obedience when we sin but a few sins in comparison : so ezekiah comforted himselfe , in that he walked uprightly before the lord. 2. another of repentance , when we catch many sore fals , sin many great & heynous sins , but yet we pick up al againe , by mourning and repentance ; & so david did , and his heart was all out as upright as ever hezekiahs was , he was a man after gods owne heart , and carries as large-testimonies of his uprightnesse and sincerity , as the old testament hath any . now this uprightnesse of repentance is as sincere and showes as true an heart to god , as the other of obedience ; rest wee then our comfort on this point , that say , we have not kept our selves to our covenant and our vow : yet saving that it must and wil cost us sorrow upon sorrow , our repenting of our breach of promise , is as pleasing to god , and ought to bee as comfortable to us as our not sinning would have been ; and sith god thinks never the worse of us for our breaking our vow , we must not be more just , or more holy than god , we must not thinke ever the worse of our selves . the last is unbeleefe and a kind of atheisme , as touching christ iesus . atheisme i call it ( with the apostle , ) sith he that is without christ is without god : and when a man is a spirituall man , hee shall finde , that his unbeleefe this way will mightily punish his cōscience , for lose our hold here and all is lost , it being not faith in god but christ which doth save us ; and this is an high and an hard point of divinity , here a man is put upon a totall deniall of himselfe , sense , reason and all ( but meere pure faith ) is against it . a man hath a law of nature , and principles answerable , which teach him somewhat concerning the being of god ; a man hath in him ( as hee is a man ) somewhat which will give a kind of sight of god ; but for christ , his nature , his birth , his offices , his death , his resurrection , natures law hath not a letter in it to teach us any thing concerning these matters : they are mysteries , heavenly riddles , nothing can spell them and find them out but faith alone ; they are ours onely by revelation ; as good goe about to fore-see future contingents , as to finde out any thing as touching christ iesus , except by the word and spirit only . things in the morall law , finde some seeds in the light and law of nature ; but ask nature at the best as touching christ , and the answer is , that the gospell is foolishnesse . god to be made man , by dying , to conquer death , to rise , and not rot in the grave , and for manhood , to put it selfe for the maine of heaven & happinesse , on one who 〈◊〉 as the worst of the three , was crucified betwixt two theeves , these are things impossible and incredible to flesh and bloud to beleeve . now here is a field yeelding a world of perplexities to the disputer , and therefore our only course must be , to become fooles in our selves , that we may be wise in christ , to rely only on the word of god , to find out our christ in the word , to circumcise the eyes of reason ; it is faith must doe it , i shall lose my selfe except i put my selfe upon , it is written . say , though i cannot finde a reason of things beleeved , as touching christ iesus , yet i doe finde a reason of my beleeving them , and that is , because i finde it so in the word : i must live and dye by the booke , the bible must carry it . how do i know that there is any such thing as sin , but because it is written ; i must then passe my soule upon it . first , that there is christ . secondly , that iesus is the christ . thirdly , what this christ is , and what he did and doth for the salvation of the church . fourthly , that hee is , my christ , my iesus , my saviour : i say , i must dye upon it , because these things are in and out of the word ; many scruples break in , but dare any man set it under his hand , that iesus is not the christ , that any else is the saviour ? no. are wee not ready when wee are at the worst ( if we be called ) to subscribe with our hands to this proposition , that iesus borne of the virgin mary , was and is the messias , the saviour of his people . why then , downe with all oppositions and dubitations , dash them al out of countenance with this ; i doe beleeve in iesus christ , because it is in the word , the eye and hand of faith must doe it , dye with this in our mouthes ( hee is hee ) because the word saith so : and i do beleeve it the rather , because satan and lust cannot abide to heare of it . hold we our selves then to the letter and tenor of the gospell , and the tentation will blow away : faith workes strongest at last , where reason is most against it , and we finde dying men doubt least of all about the articles of christ , and the principles of faith ; it being a received axiome in the church of christ , that saith workes best and clearest , when it workes alone , and it workes alone in things wherein reason saith no , but the word of god saith yea . thus much concerning the particulars in the first table ; now followes to bee treated of some chiefe of the second table . the thing we must begin with is , that the pangs of conscience which arise out of sinnes in the second table , were generally greater and stronger than of the first ; and it is , because that there is lesse of the light and law of nature in us , of the worship of god , than of the duties of our neighbour ; we have here a double sting , the spirituall conscience cries , and the naturall conscience cries ; and when two come together to cry , that cry must needs bee great : it is the better to maintaine order and discipline amongst men ; that there is more of natures law in the things of men , than of god , and a greater light to discerne those than these . the world must stand and hold in some quiet , til the period of it expire , which could not be , were it not for this bond and law of nature and thus wee have it , that in weaker christians especially , greatest troubles of mind come , from matters of the second table . and if you aske what the matters of the second table be , which doe most vex the conscience of a man , and doe prove the worst tentations ; wee answer that men are usually most disquieted which murther against the sixth , uncleannesse , against the seventh , and theft , against the eighth commandement . disobedience to parents and authority , as it is first in the second table , so caeteris paribus , it is the greatest sin and hath the sharpest punishment ; the ravens of the valleys shall pick out their eyes , which is never set downe for a punishment of murther it selfe ; wee read not that hee that is cholerick with his brother must dye ; but hee that , but speaketh evill of father or mother , is a man of death by the word of god : but yet these cases doe not use to stagger the conscience most , in most , be-because it is not so flat against the light of nature , neither are they held such heynous faults amongst men , and wee use to judge too much of the greatnesse and soulenesse of sins by custome & the estimate of men , we do account those the worst sins , not ever which the word saith are the greatest sins ; but such as amongst men in the time and place where we live , goe for the mighty sinnes , and trouble of conscience doth arise from our opinion and apprehension wee have of things , which by the way must teach us , not altogether to be led by the wrack of our conscience ; for conscience is blind in al unregenerate men , and in the best , it is in part defiled and corrupt and imperfect , and therefore it is mistaken and cannot bee our rule , and it is our sin , to set our conscience in the roome of the word of god , when conscience speakes in the holy ghost and according to the word , then it must be heard , else conscience doth sometimes complaine most of some things that , are no sins at all , as we see in the pharisie , who was troubled in minde , if hee should chance to eate with unwashen hands , and through misprision and error , they thought they did god good service , to kill christ and his apostles , and therefore we must not set up conscience too high ; put it not in gods place but when it speakes for god and from god , and hath light enough to see what is what , then when it speakes out of the word , the conscience must bee heard ; god is greater than our heart , and therefore wee must hold to him and to his word , which onely is his interpreter in this world : it concludes not then simply , to say , my conscience tels me it is a sin , my conscience tels me i am not in gods favour ; but to returne , we must know that those sins doe trouble most , which doe most disturbe the society of men , for it is the naturall conscience that gives the heaviest blow ; there is most light and sight in the natural conscience of man , in those matters which concerne humane societies of men ; and so because bloud , lust and theft do undermine the state of mankinde , and cast all into confusion : hence it is that these sins make such a cry as they doe , and that not simply , because they are the greatest that bee ; nor for that they are most against the nature or will of god , but because they doe most hurt to men , and are most against the order and governement of mankinde ; before i descend to those particulars , i would have men to aske the question , whether their trouble bee , because the tentation is bad , or base ; or bad and base both . 1. if we be troubled only because the sin is base , and brings with it , or after it , the shame of the world , than it is from sinne and pride that we are so vexed , and that is made a matter of conscience , which is wholly or chiefly a matter of self-respects ; or if it be within our selves and secret , and yet out of a conceit of our selves , wee are much afflicted that we should be haunted to doe , or drawne to act such and such vile and base corruptions or some dishonourable passions , then this is from spirituall pride , and all this is no true trouble of conscience at all ; we may know whether it be thus or not , if that other sins as grosse and great in gods sight , which have in them or after them no shame , nature shames not at them , the world doth not cry shame of them , but ( rather as many sinnes of profit and delight ) are in credit in the world , and doe bring respect amongst men ; now if wee finde , that such sins do passe without any such trouble : the conscience saith as much as nothing , though wee be convinced that they are sins ; if thus , then the case is cleare , that it is a trouble which wee make , and not which sinne or god doth make . it is shame as shame , not sinne as sin , that doth cause all this cry ; it is not for the sin , but for the effect of sin that we thus complaine . 2 ▪ if bad and not base , whether to the face of the world or to the naturall principles which are in us , then the troubles that wee feele in the conscience are spirituall and sincere , they are for sinne as sinne , because it is naught , or rather , because it is for bidden by god ; for many things have no morall naughtinesse in them , yet are sins , because they are forbidden by god ; and if these things trouble the minde , such wounds come the right way and god will cure them : as because wee heare not the word , receive not the sacrament , which in the dictates of nature were no sinnes , had not gods written law bin : in a word , when we finde that the blow our conscience doth give us , is because the fact is a fault , a thing forbidden by god : here the matter doth run right , and it is very conscience which moves in that case . 3. when bad and base , both the terror is great , and it proves an occasion of great humiliation and casting a man downe ; wee are so proud and high in our owne conceits , that base tentations which produce inward shame to the minde of a man , and if they come abroad , outward shame and scorne amongst men , doe mightily abase a man , and are an excellent cure for spirituall pride . here wee shall finde a mixt passion working feares in the heart , and complaints in the conscience of a man ; for as the sin is bad , so it doth trouble because it threatens the wrath of god , and is accompanied many times with a fore-feeling of the wrath to come . as it is base so it doth draw over the heart and conscience of a man an inward blushing and shame ; and i may say it , that true internall shame , making the conscience red againe with blushing , testifies repentance more and rather than sorrow . a wicked man may grieve , but for this spirituall intrinsicall shame , it is not in wicked men : we must note that an outward shame is in the unregenerate , when they have sinned some sins which the world doth point at ; this is a shame before man , and there is some inward shame also , which wicked men do feele in themselves too , and that is in and for such sins as are against the law of nature ; and such conviction as generall illumination and common graces doe cause : here the heart will blush , but in such sins as are not knowne to be sins , but by the conviction of the spirit ; here to shame , to have an heart as red as fire , with a blushing before god , this is a good thing and proper to the godly , and it is most , when the sins are base : thinke not that there is any sin which is not base in it selfe , but to us ( and in comparison ) we use to name some speciall sins , base sins ; this is that shame paul meanes , what fruit have you in those things wherof ye are now ashamed ? ro. 6. 21 ▪ yee are now , which showes that when , and whilst they were in the state of nature they were not ashamed of them : well then , a wicked man may grieve for sin , because of the punishment feared or felt , or both , because there is wrath hanging over his head by an haire , because sins lyes at the doore ; and here are selfe-respects out of love and care to our skin , because we would not be punished here , or hereafter : but this shame is not because sin is punishable , but by reason that it is filthy , it ariseth from the turpitude of sin , and this is hearty to make a stand at sin , because it is filthy and ugly . to be ashamed of some effects of sin , as adam in his fall , i meane at his nakednesse , is in wicked men : but to have this inward shame in the cōscience , because of the innate filthinesse and turpitude of sin ; this is not in the wicked , nor in their trouble of minde , and was not in iudas , when i say , there is not onely griefe for sin as bad , as punishable ; as bad , respecting god , as punishable respecting our selvs , but also a shame in the mind of a man that he cannot looke up for blushing , then it is as it should be ; and the pang of conscience which comes from this sorrow and shame , is many times very great , and this is a troublesom estate while it doth last , but it is not danger ou● . to apply the three sins , i mentioned , viz. theft , vncleannesse , murther , doe smite home , partly because they be bad , and partly because they be base . 1. to begin with theft , wee must beware that wee doe not filch the worth of a penny frō any man , that which in our common notation is called theft , is more base than the great sin of rapine , and robery , because that in rapine there is som manhood and fortitude showed , such as it is : but in theft is nothing but a base minde ; and because the law is so strict and flat against theeving ; the name of a theefe is odious , and it doth pay our hearts home , and there is very much trouble of minde , because men doe use to spit at this sin , and the reason is , rather because it is a wrong to man , than for that it is a sinne against god : and sure wee must see that wee doe keepe cleane fingers , that by no kinde of unjust alienation , wee either take or keepe any thing from any body which in right is his ; wee all love to be truly and justly dealt with , and therefore nature it selfe , if it may bee heard speake , will cry fye and shame upon a false finger . because then it maks a breach into the meum & tuum of m●n , which we see rather , than for that it doth make a breach in the law of god which wee see not ; this sinne doth clogge the consciences of men what ever the ful cause be , we finde that it doth pester the minde of man ; and the conscience , held and hampered with a clogge , is like a distempered lock which no key will open : we must therefore , to keep our conscience as free as may bee , beware that wee doe not touch that which is anothers : but if wee have , doe , or shall , what then ? we must free our mindes againe by confession to god , and restitution to men . here wee see that a great cause why these same sins of theft do urge the conscience so much , is , because of the wrong done to men ( whom we see ) in that as soone as ever we have made restitution , the minde begins to settle , and the heart to quiet it selfe presently . i know if wee have meanes so to doe , we must give as a work of charity , to expresse our thankefulnesse to god , a largesse to the poore too , as zachous did : but the maine thing which quiets the conscience , is to restore , which is a worke of iustice , the other of charity : this worke of making restitution to the party wronged , or to the poore in case of defect , that the party cannot be knowne or had , will still the allarum which the cry of unjustice ariseth in the conscience of men . and by the way we may note , that the very cause why the other sinnes of murther and uncleannes are more dangerous to the peace of our consciences , is , because that in them there is no possible place left for restitution ( for who can restore to another their life or chastity ? ) but here , in theevery there is , and therefore there lies a faire way to hush all in this sinne which doth not in those . the summe is , take nothing from no man ; it saves a great deale of horror , if wee have , then let him that stole , repent of the sin , restore the dammage , and steale no more . 2 the next shall be murther , a sinne that makes a foule and hellish noise in the conscience , in that it deprives a man of his life , his best peece : i meane not to speak of murthering our enemies , or plaine killing any , as david did , to avoid shame or so . tentations to this sinne , are amongst the people of god , david for one , did it for once , and it did so cast him behinde hand , that he came not to himselfe about a yeere after , and then too , by the particular strok of nathans ministry ; hee himselfe was a prophet and a rare saint of god , yet he lost himselfe for a great time ; and nathan being sent from god , was faine to goe about the bush , and at last to close with him ; and to take him as it were by the throat , and say , thou art the man ; david had his fits of minde in all this space betwixt , hee roared , hee cried , by reason of the quietnesse of his heart ; his marrow was dried within him , he was like a chip or hearth , and therefore this sin by all meanes must be avoided , and the occasions and causes of it : it springs from anger and hatred , and these irascible passions must be mortified , and to mortifie them we must deny our selves in our reason , else wee shall say , when wee are provoked and abused , that we have reason to bee angry ; and to beate downe hatred we must beware of envy . cain killed abel for nothing but envy ; and the scribes and pharisies did what they did to christ for very envy . downe with these burning and provoking affections , and we are safe from the sin : but the tentations to murther , which follow many of the people of god are to murther ones selfe , or ones nearest friends , as parents , wife , children ; the cause of this is diverse in selfe-murther , that which makes way for this hellish motion is discontent , arising for some sin , or from some heavy crosse ; and when we are in this case , then because wee have not faith to beleeve that it will ever be better ; and are so full of pride , that because wee cannot be as we would be , we begin to thinke it is best not to be at all : wee must then labour for faith , to beleeve that one day it will mend ; if a sin , god will forgive it , if a crosse , god will remove it , and to be content to be any thing , t is no matter what , as long as we be out of hell , and then this tentation will away : and of all , see that wee dispaire not ; for he that is once out of hope , wil desire to see the worst as soon as may be , & so leape into their own death . hold out , be patient , waite , stand still , and fee the salvation of god ; satan will tempt the lord iesus to breake his neck ; and are we better than our master ? and when moses , eliah , ionas , and others of the best sort of saints , were in a fit of discontent , and grew weary of their lives , wishing for death i doubt not but sathan gave a push at them , to dispatch and ease themselves of the present , by cutting off their own dayes . far be it from us then , to thinke that wee are none of the lords , because wee are tempted or followed with such hideous tentations ; or that sure we shall at last doe it , sith we are tempted to it long and often : no , no , thousands of saints have gone thorow this tentation ; and have happily closed their eyes in peace : our lives are not our owne , the lord gave them and it lies not in us , to take away our owne lives from our selves ; our lives i say , are not our owne , and wee neither ought nor can without gods permission take our lives away . man in his life being so neere himselfe as his life is , and the consequent being of such danger , wee must trust and hope that the lord will hold our selves in life : i meane not to give any way to any in this sin ; for though i see that many have beene weary of their lives ; yet in all the word wee read not of any godly man or woman that ever did it : few scape the tentation that live out their time ; they are to follow christ in that as in other tentations of satan ; but in all the word , we read not of any of the generation of the just that ever did it : that god who kept them , will , if wee looke up to him doe as much for us . a marvellous matter it is , serving much to humble us , that men who dares not thinke of taking away the life of another , should be so pestered with impulsions to stop their owne breath ; but to settle the point , we will remove false meanes of ease , and set downe the true way to peace in this malady . 1. a false meanes is for a man to yeeld to much to feares , so as to thinke to avoid the tentation , by declining , and not by resisting ; as some dare not carry a knife about them , or when their knife is out , cast it from them , this is to yeeld too much to satan : neither doth it helpe the matter , but rather keepe the tentation in . i will not say what may bee fit , when a man is subdued and held downe by satan , herein weakens may dispence ; but while a man is in the conflict , this is not the way : indeed if a man have his knife about idle occasions , perhaps it may doe well to put it up , to put it out of sight , and so out of mind ; but if a man have it in his hand , about his meales , or any other good use , then to put the knife up ere one hath done , out of these feares , is to faint and come in too much to the devill ; and though one doe finde some seeming ease for the instant ; yet it is but like drinking cold beere in the shakeing of an ague , the disease will grow the worse after . right so , satan will hold on his tentations with the greater violence : the way to drive away our tentation , is to keepe our knives about us ; and when out about some good and usefull imployment , by no meanes to put them up for feare ; but to fight it out against satan , by setting the word and christ against him ; and do this a while , and wee shall have peace : so others dare not come , or not abide in such or such a place , bebause there they use to be tempted to selfe-murther , but this is not the way : have we businesse there , or have we not ? if none , what make we there ? chiefly in the night or darke ; if wee have , then go thither , stay there out our time ; the tentation wil more fright us than hurt us , and it will ere long settle us , that we shall have as much quiet there as in any roome else : some in their beds , in t●e dead time of the night are assaulted , they rise , and think that the way ; if they rise to fit themselves the better to pray , i say nothing to that , i rather commend it ; but if we rise and avoid the bed & chamber for very feare , i like it not : it never helpes , the more wee rise , the more we may , we shall never have done , rather wee shall grow worse , and the tentation will grow upon us : what then ? lye still , looke to god , to his word ; in any hand yeeld not to the divell ; to flye the roome , the bed , to call for candle , it is to flye from the divell ; wee must abide by it , fight it out by faith , and satan will flye from us . god would have us stand , and it is best to beate the divell in the selfe same place where sathan thinkes to foile us : i am at prayer by my selfe , or meditating in a secret place , within or without doores ; i am filled w th a feareful thought that sure satan is behind mee ; what now ? doe not flye the place , goe on , make an end , satan cannot hurt : say , we quake every joint of us , yet hold on , quake and pray , quake and meditate , and we shall make satan quake and flye : neither is it good to bee looking behinde one , for it is a service and kind of obeying the divell ; a man shall never have done ; but stand our ground , out-looke the divell , say i am about a lawfull worke in my right place , i will not turne my feet or face aside for all the divels in hell . satan is the lords enemy , and god cannot take it well , that wee should doe any thing for feare of him . againe , i never goe over such or such a bridge , but i am tempted to cast my selfe in , and therefore i go round about ; or if i goe over the bridge , i run over , to bee on the other side quickly for very feare : alas the day , what a miserable life this is , we must not thus yeeld , but goe over , and not about ; and goe over , as we use to go on the plaine ground , and as others use to go over the same bridge ; doe thus with a constant heart , and after a time or two , we shall bee free from such horrors and feares , else we shall hang in this misery perhaps while we live , as not to dare to go over such a bridge , but wee must runne . o cowards ! these be you think but toies ; beleeve it , there is more in it than you are aware of ; it helpes against the divell , it frees the heart of a man from a world of vexing and disquieting feares : so for our nearest and dearest friends , satan doth sometimes push at the people of god , to lay violent hands on their wives , their children , and that in the night ; now the way to helpe all , is not to doe as some doe , to rise , to avoide the bed , the chamber , this is a kind of base fearing and yeelding to the divell ; lye still , stirre not a foote , satan is soonest vanquished , and our hearts best eased by resisting : so for children , when wee are assaulted with such hideous tentations , many thinke to mend the matter by putting the children out of the roome , out of the house , out of sight ; this is but to shift , their their place is to be in the house and roome where we are ; it is our duty to have them much in our sight ; it doth but skin over the matter for a time to put them away : the best way is to stand to it , and beat off satan in those tentations , our children standing by . now here wee must beware that wee doe not entertaine a tempting conceit , as though we did not love our wives , we did not care for our children , and were with out naturall affection , because we are haunted with such monstrous motions : this proves indeed that satans tentations are unnatural , and would produce much unnaturall effects ; this proves that satan cannot abide , that families ( the ground-worke of all communion amongst men in townes , and states , ) should accord and be in any peace , this proves , that if satan might have his way , he would have us all to be as he is , but so many pititious murtherers . first , of our best friends , and then of our selves : it proves not that wee love not our friends , because of these motions ; for a man may bee often assaulted to doe himselfe harme , and yet for all that he doth love himselfe , and tender his owne good too for all that : and therefore a man may well bee a tender husband to a wife , and parent to a childe , for all these satanicall suggestions : for let any other touch the least haire of our heads , and offer the least hurt , to the worst and least member we have , we doe startle at it ; and should any other person or thing come with any violence towards our children , we will step betwixt them and the blow , and even venter our owne lives to bee a meanes to save theirs : and wee finde that such as are vexed with such sudden motions towards their children , are yet so tender over them , that they will scarce suffer the winde to blow upon them ; and sick with them , whē they are sick , reckon of no pain , no care for them , when in any danger , which showes naturall affection to abound . a man is not to judge of the affections by the feeling motion of them , nor by the stirring of them in his bowels ; nor at all by what he feeles himselfe to bee in the tentation , but by the effects : if there bee such fruits which nothing produceth but love and affection , it is past all question that there is no such totall want and generall defect that way . we cannot abide to heare god evill spoken of , which showes that our heart is towards him , albeit for the present wee feele not our hearts and affections to move towards him , our affections are usually most deepe , when they run on without any noise ; wherefore what ever satan puts upon us , we must hold our owne ; that for all him and his tentations , and those impulsions of originall sin , we doe love our selves and love our second selves full dearely , and would be full loth to suffer any wrong to bee done to them . 2 the true and right meanes of helpe in these bloudy tentations are , first , to labour to bee contented with our selves , the peace wee have , the comfort wee have , the health wee have , the meanes we have , and considering what we doe deserve ; to blesse god that it is no worse with us . a cheerefull heart is not subject to such malicious motions of the divell ; he useth to worke on man whom hee takes to bee discontented . we are alone thinking on heaven by some well-side , he seeing us alone , taking us to bee there , in some discontented moode , thrusts at us with a tentation to cast our selves into the water : here runne not away , walke on still , proceed in good meditations , thrust away these thoughts that are put in by the divell ; and know that our originall sin is the receiver worse than the theefe . 2. humble for that wee carry about with us , such a corrupt heart , as will on such occasions take thought of discontent ; it is our proud flesh that will not sit downe under some heavey crosse ; and because we have not al we would have , and cannot bee that wee would be , we care not to be at all : we must have as others have , else wee fall a powting presently ; we must learne to be thankfull for any life ; downe with the proud humour , bee not high minded , these thunders and lightnings of tentations are to fright us , and by such feare to bring us to walke humbly before the lord. 3. see what sin wee live in , if in any , that is a true cause of deepe discontent : repent of that ; doe the contrary duty ; sin is the proper cause , not to the crosse which makes us weary of our lives ; satan sets our eyes onely on the crosse , for he knowes , it is out of our reach to remove that ; but indeed it is some sinne that doth pinch us , and put a sting into the affliction , and we have it in our hands by repentance to remove the sin , and the crosse will remove it selfe : goe to god to finde out the sinne for us , and away with that , if there bee any , and ( as when the tooth is once drawne ) we shall finde ease and peace presently ; if we bee not weary of sinne , it is but fit , wee should be made to be weary of our selves : if no sin ▪ then know , it is to humble us , and to fit us for some great peece of service that the lord meanes to imploy us in . waite and joyne with the tentation , to rend the heart , to bring the minde low , and then it will be gone . 4. see whether we do not abuse god and our selves in our wives and children ; perhaps , we dote upon them , make so many gods of them ; and if so , then it is reason that they shold by this tentation be made bitter unto us ; that wee may have wives and children , as though wee had none at all ; or if otherwise we sinne against god in them o● for them , let this goe for the cause , why satan is set on , and let on us , with such killing suggestions , that we may be corrected in the very thing wherein wee have offended . 5. that which must hit it on the head and doe the deed it selfe , is to get it off by prayer , by a fast , if need bee , and by the word . there are some which will not off but by prayer , and fasting ; but there are none so terrible , so strong , but prayer and fasting will give us ease and comfort against them : but the matter must bee sanctified to us by the word ; wee must bring scripture , not reason ▪ to tell satan or our selves of the shame , of the danger to us , to ours , will not doe the deed : that which will worke the worke , is to set the word of commandement , of promise , of the threatning against the powers of sathan , i shall sin if i doe , i shall offend god : it is written , thou shalt not kill ; if not an enemy , then not a friend , if not a friend , then much lesse my selfe . love to mine enemy , is the reason , why i must not murther him ; love doth begin at home , and it runs warmest in mine owne veines , in mine owne bosome , & therefore i will not lay hands on my selfe , i shall dye the death if i doe . the word and prayer will fright him away ; sin and satan care for nothing , feare nothing but the word : they are the ordinances and the power of god , and by his might , do extinguish all the fiery darts of the divell . 6. never thinke of making any mends or satisfaction , by destroying ones selfe for any sin : perhaps iudas thought by killing himselfe to make some amends for his horrible murther committed against the person and life of christ iesus : satan never doth a man more hurt , than when hee comes preaching , and sets upon us with holy ends ; that because we have done this or that grand offence and abuse to god ; that therefore they are to pacifie him or to satisfie him , by sacrifising of our selves . this corrupt divinity growes in our flesh , as we see by those , who fetch their penniworth as they thinke out of themselves , by whipping themselves : a mad part it is for a man to thinke that by committing murther , the greatest of all murthers upon himselfe , to make any an ends for their sinfull life ; and yet so foolish doth the divell make som men . beware of this deceit , fire is not put out with fire ; no satisfaction can possibly bee made but by the bloud of the lambe , that holy lambe christ iesus : and i would have men beware how they plead for such as draw their owne bloud , because thereby they doe make way for satan , to push hard on the consciences of weake christians , by bearing them in hand , that they may ease themselves of some present horrors by killing themselves , and yet be saved in heaven for all that : such cases perhaps may possibly be ; but for man to pleade for such , to exempt them out of the rule , may make foule worke for satan , to play upon the weaknesse of many poore christians souls i know no medicine ( next to the word and prayer ) of better use to hold such mens hands from their own lives , than feare of being damned in hell : an indirect plea it is , for any to speak for such , and full of danger ; some think thereby to ease perplexed consciences , but it is the ready way to perplex the hearts , and engulsie the soules of feeble christians ; they doe not know , what hurt they doe to men , under this tentation to vent such unsavory doctrine ; that a man do well for the main , for all this , that this may bee a way to heaven . as i love not , so i meane not to judge ; the way of charity , is to leave gods secrets to himselfe ; but i urge this , that men would hold their tongues and pens as much as may be , least in thinking to doe good , they doe hurt ; and by going thus about the bush , hoping thereby to ease the hearts of men , doe mightily plague and disquiet them : for what will satan say , dispatch man , thou maist be saved for all this ; such a learned man hath so written , hath so said . and lastly , wee must all worke it out with feare and trembling , and know that wee have no safety , no not from our selves ; but under the shadow of the lord , wee are alwayes to stand as in his hands , and keepe our continuall acquaintance with , and dependance on god ; know that without him , we are poore weake creatures , that we cannot beare our selves ; that the greatest earthly blessing under heaven , ( life it selfe ) is quickly made a mans greatest burthen : that no man can stand before a wounded conscience , before an angell we may stand , but wee cannot stand before him when he is angry ; that man hath no spirit , no courage in him , if god leave him to himselfe : keepe in with god and pray him to defend us from our selves . the last , is the lust of uncleannesse , which doe presse upon the conscience as much , if not more than any , because they are very sensuall and of a beastiall and brutish nature ; deprives a man not onely of religion , but of the free use of reason , are many of them committed with and upon another , and so a second person is brought within the guilt , as also by reason of the concomitant fleshly delight , for they are acted with very great willingnesse : and when many of them are done , though nature it selfe say , no to them , they are done with very much wilfullnesse : and now , where much will is , there is much guilt , where much guilt is , there is much horror : and then againe , because these lusts do pervert , the order and course of man-kinde irregulating the right succession of families ; and in the point of adultery , and that kinde of bastardy , it doth put in a strange bird to inherit the nest , and weare away the feathers , which is unspeakeable theft , and to be confessed of the adulternesse ; lest to her foule adultery she adde horrible theft that the child of a stranger carry not away the goods or lands of the family . these and many other concurrant or consequent absurde●ies doe make this sinne cry aloud ; and it hath a speciall measure and order of uncleannesse above any sinne else . all sins are uncleane , and satan is an uncleane spirit , but there is something in it , why the apostle is so distinct , as to call this sin above all other the lust of uncleannesse . great care and diligence is to be used to hold these lusts off . they are in the originall appointed to preserve the species of mankinde : and as hunger is a potent desire , it being ordained to preserve the person of man in the individuall ; so much more these motions are violent and mighty , being made to make good the succession and propagation of the whole kinde of man : mighty they are when they runne in the right channell ; but if wee suffer them to take a wrong bias , and to fall into unlawfull courses , where sathan drives them on , how then doe they beare downe all ? and cast a man into such a subjection , and ( as i may call it ) voluntary compulsion , that the apostle saith , such cannot cease to sin . againe , i must borrow leave to put in this , that wee are the rather to take heed of these pollutions because when we are in once , by reason of the great sense of guilt they carry with them , in that they flie in the face of both spirituall and naturall conscience at once : they bring men to great terrors and inward horrors making men beleeve that there is no hope of such , and from thence , men run upon the rocks of selfe-murthering tentations ; and more , i think , have made themselves away out of inward feares arising from some uncleane prankes , than for any one thing else : and the cause hereof , is because that these lusts bring great shame amongst men if once out ; but the maine is , because they carry with them great inward ●●●●e , not only spirituall betwixt 〈◊〉 and ones selfe , but naturall , 〈◊〉 twixt a man and himselfe : and as wee see in those actions of this nature where they are without sin , yet there is a kind of naturall shame . and now because there is such shame of all sorts , men are wondrous loth to let any man know what the matter is that troubles them . and in tentation of selfe-killing , if a man keepe the core to himselfe , he is in great danger ; but if a man doe once out with it , after he hath beene with god , and it will not doe ; i say , if then one doe out with all , to a wise and a trusty friend , that he is in the tentation of murthering himselfe , and the cause to be some foule uncleane pollution ; why then one would wonder , upon what a sudden the heart will feele ease , and the cure is as good as done . but now because there is such shame , and we are loth to out with it , that we have beene uncleane ; and the burning fire will hardly quench except one breake up the boile , and vent the corruption , by opening all our mind to some godly friend , upon these considerations , i propose it as an excellent peece of counsell to all , to beware of the lusts of uncleannesse ; the sin is great , the consequence greater . moreover , this is a great matter in it too ; that we doe grow into troubles of minde for sin , according as we do apprehend them in the greatnesse of them ; and we doe conceive much of the greatnesse of sin , according as the opinion and judgement of the world goes . these are not in our apprehension ; ever the greatest sinnes , which the world saith are : but which are most out of request with the world . now this lust of uncleannesse is a great eye-sore amongst men ; it is so rated at by many men , as though god had made but onely the seventh commandement ; whereas covetousnesse and pride far greater sinnes in themselves ( take them precisely , ) are not so esteemed amongst men , no nor amongst common christians . a man may goe for a great professor , and yet be extreame covetous , as we see in iudas : but if he be a man given to uncleannesse , it is a sin so out of all credit , that a man knowne to be infected with it , cannot amongst men in their opinion goe for a professor , as some tearme themselves ; and now because the world doth hoote at this sin , wee are apt to ●ind exceedingly in our consciences ; when we are overtaken in this uncleane passion ; and to grow towards a bloudy conclusion , as though the sinne had in it that greatnesse , that there were now no hope of us . and this may well go for another usefull consideration , to move us by all meanes to keepe from the lust of uncleannesse . and lastly , the sinne many times weakens the body , and pines away that , darkens ones semes , shortens ones life , and then comes in a huge cry , that wee have rotted away our life : are guilty of hastning our own death , and much adoe there is to quiet the storme which comes in this way : wherfore for this cause also abstain from fleshly lusts . we see then that it leaves the greater brand on the conscience , because of the dishonour and blot of this sin , as well as by reason of the dishonesty of it , as also for that there is a degree of uncleannes in this sin , over there is in any else ; which foulenesse , the heart of man doth rise against : and this cannot but touch us with some degrees of terrour also ; and that this sinne doth carry some speciall staine of dishonour with it , read it in solamon . a wound & dishonour shall he get , and his reproch shall not be wiped away . and in paul : who cals chastity a mans honour ? vpon these grounds and considerations it was that saint peter saith , that fleshly lusts doe warre against the soule . these are the devils captaines , and doe ( meaning to kill us ) smite at the head , war against the soule : other lusts doe war against the soule too ; but there is some speciall matter in it , that these fleshly lusts are said to warre against the soule : shall i say , that it is , because that the other lusts doe warre as much against the graces of the soule : yet there is not any that doe war more , no , nor in some respects so much against the peace of the soule ; and therefore in peters words we are to be beseeched ( of all lusts ) to abstaine from fleshly lusts . wee will now enter into a particular discovery of such speciall branches as may make the matter the plainer . lust of uncleannesse are committed either : first , with ones selfe : secondly , with others . first , we will begin with that committed with ones selfe , which are greater in themselves , abtract them from all other circumstances than with any other ; as selfe-murther is worse than the murther of another ; so in and of it selfe , this sin is worse than of another . for the rule is , that the sin that doth breake the order of love , is the worst , love being the keeping of the commandement : i must not defile my neighbour , because i am to love my neighbours chastity ; but i am to love my selfe and mine owne chastity , before the chastity of any else : and this is a foule sinne much against nature , and therefore the worse , for the more unnaturall the sin is , the greater the guilt is still in that respect : and whereas it is thought that there is not that wrong in it , as is in taking away the chastity of another : i urge , that there is most wrong when a man doth wrong himselfe : and as the theefe doth in the candle , so these selfe defilements doe rot and weaken the body , by the curse of god exceedingly . and ( as in all such inordinate practises ) there is a secret kinde of murther ; what , if not in the intention of the doer , yet in the condition of the thing done : god is much displeased with these kinde of sins , they are execrable in his sight , pay the conscience home when they are set before us in their true and right colours ; make people unfit for mariage without the great mercy of god ever after . i could wish people to marry on ever so poore termes , rather than to fall into such illicite , darke and abominable practises , which doe grieve the very principals of nature ; say , let the worst come that can , for outward things , it is better to beg than burne in hell ; i will trust in god , i will follow him ; he that feeds the ravens he will provide ; i will rather bring trouble on the outward man , than on the soule : it is wisdome to look to the soule what ever becomes of the body : whatsoever comes , it cannot bee worse than sinne ; nay , whatsoever it be , it cannot bee bad with us so long as we obey . for howsoever there may bee some difference of estates in the generall , yet sure it is , that is the best for us in the particular , which god cals us unto , there lyes our peace , our joy , our comfort . 2. with others , and here comes many kindes ; we will begin with the worst first , and that is , beastiality , forbidden in the word , and therefore our corrupt nature and originall sin is capable of it , and when once in too too prone unto it . the worst things , when the law of nature is suppressed yeeld strongest delight such as it is ; this must be looked unto , it turnes man into a very beast , makes a man a member of a bruite creature ; a sinne that man would soone fall into , if the lord shold let sin and satan alone with us ; what one man doth , that another may possibly doe , wee being all of the same masse and cloth , and that since the law was given , men have run upon this horrible abomination . stories , and experience , and law , have shewed and doe show ; wherefore by all meanes this soule corruption must be avoided : over familiar usage of any bruite creature is to bee abhorred . and the iewish doctors doe charge their novices , by no meanes to feed their eyes with staring on the generation of beasts for feare of the worst . it is a pit , out of which those few that do fall into it do hardly recover : it is like a winter plague , some doe recover , but in comparison of those that perish , a poore few . 2. the next is sodomy . iud. v. 7. a going after strange flesh ; not onely strange in the law of god , as in fornication it is , but strange in nature : a sin to which our law of nature hath no great minde unto at first ; but if our corrupt lust , our originall sin bee let out , wee see how it carries too many after this abomination . god would never have forbidden it in the law , but that our nature is subject to it : we see how it did over-run sodome and gomorrah ; when it once takes , how doth the sinfull flesh of man runne after it ? lots daughters were young , fresh , and maides too ; and yet they would not serve , they must have the men . and ro. 1. they forsooke the naturall use of the women ; therefore it is spoken of such as had wives , else how could it bee said that they forsooke the naturall use of the women : and it is said , that such doe burne or scald , and not only men with men , working that which is unseemely , but women also : when given up to this unnaturall passe , doe as paul said , change the naturall use into that which is against nature ; that is , so against nature , that posterity , which is natures end , is utterly lost by it : and such as are acquainted with stories and poets , know that this sin hath beene too much in many nations . and many particular persons have doted wonderfully after this preposterous lust , and have taken more bruitish and hellish delight in it , than in those passions which are according to nature . this then must be avoided by all meanes , and all occasions of it warily eschewed ; he sinne is great , it is a corrupting and a rotting of the very rudiments of nature ; & in all things , looke what corrupts , the foundation and principall of things must needs be worst . the punishment was great in that utter overthrow of sodome . in the deluge , water from heaven drownds : here , as in their sinne , they had over-turned the law of nature : so , in their punishment , there was an inversion of the course of nature ; for not water , but fire came from heaven and burned them , whose lusts were thus set on fire of hell . it is used as a type of hell , it is a crying sin . the cry of sodome and gomorrah is great , gen. 18. 20. there is no sin but hath a voice ; but this amongst many and above most other sins hath a lowd and a crying voice , it is heard to heaven , it hath a lowd mouth to accuse , which cry , is nothing else but the guilt of conscience ; and the justice of god , the conscience being full of matter , and ready to accuse , and god to heare . as a man through importunity , is drawn to execute justice against his minde , so this sin doth so put god to it , that hee must needs proceed , except we come with hearty repentance ; hee cannot res , nor be just , till hee have sorely and sharpely punished it . the thing i urge then , sith the sin and the guilt is so great , and will make such a noise in the conscience , is , by all meanes to keepe from the sin and from all spice of it , to shun all occasions of it ; to take heed of that which quintilian puts off in a schoole-master ; which is , nimium est quod intelligitur : and he is so strict this way , that he will not have bigger and lesser youths sit much together . we may see what wrought sodome to this sin ; idlenesse , pride , fulnesse of bread , these must be heedfully avoided : and such sins as wee read , rom. 1. were in the justice of god punished with and by this passion of dishonour : we must be thankfull to god , for the light we have , and in some measure , walke according to the truth wee see . they made god like a foure-footed beast ; and god gave them up to a sin , which did abase them into a worse condition than of beasts ; and for such as are unmaried and have not the gift , and by the use of al the meanes cannot get it ; such must know , that it is better to marry than to burne : and if they will rather burne than marry , they are in a foule way to fall into this scalding sin ; which sin if they commit , brings with it a world of misery ; and after when such shall happen to marry , by the just hand of god they are suffered , for a punishment of the former wickednesse , to forsake ( as paul saith ) the naturall use , and run into that which is unnaturall : and these are most monstrous lusts ; when all is done , by way of preparation & disposition of our hearts and thoughts , against these corruptions ; that which will save us from the staine of these filthy puddles , must be the pure and holy word of god. set the word against the sin , and the sin is laid ; set the word against satan in this his tentation , and ●atan cannot abide by it ; satan 〈◊〉 no more abide the light of 〈◊〉 word , than an owle can 〈◊〉 ●●ining of the sun : say i 〈…〉 doe it , i may not , i 〈◊〉 , it is forbidden in such 〈◊〉 place , and againe , in such a place : it is called , not onely a sinne , but which shewes an height of sinning abomination ; both of them have committed abomination , saith the text . the punishment of it by gods own law , was death , no lesse than death , present death ; they shall surely bee put to death , their bloud shall bee upon them : and the law was flat and peremptory , that no sodomite must bee amongst the sons of israel : and in that never the like reformation , iosiah brake downe the houses of the sodomites which were by the house of the lord , 2 kings 23. 7. asa the father , and iehosaphat the sonne , had swept away those unclean nests in their dayes : but we see they grew on againe , till iosiah came and made a ful purgation . these and such other places , show that this sin is strong ●●●den , and severely 〈◊〉 , to which adde the wrath 〈◊〉 god on such in hell , 1 cor. ● . these are the best medicines that bee ; which being rightly used and applied , doe ever doe the cure . next , to provide against the worst ; say a man be a sinner in this great wickednesse , yet he must not run away from his father , that will marre all . there be i know degrees in this sinne , but say it bee at the worst , yet there is mercy with god , repentance will make it up againe : it is good to make all hast to returne , sith lasciviousnesse is a sin which useth to seare up the conscience , till the time of reckoning for al comes ; and god doth sometimes after a while shut up his gates of mercy : and then as chrysostome notes often , though noah , iob , moses , samuel , and daniel , shold intercede , it would bee to no purpose . they were men of god , who in their times did by their prayers do great things and compasse marvellous matters for particular persons , for families , for countries ; and yet when the glasse is out , and the decree determined is past ; when the time is over wherein god may be found , their prayers for others come in too late ; it is good then to bee at it with the soonest : i meane not that ever it is too late to repent , or that if we repent , we can misse of mercy . no , no , the fountaine stands open , alwayes open in the house of david , for sin and for uncleannesse ; and this unclean person ( as paul cals him ) if he repent , he shall finde mercy : god forbid we should have such a thought , as though this sin could staine so deepe , that the bloud of christ could not fetch it out : our meaning is , that whilst the conscience is awake , and we have a faire offer made us , by the word and spirit , knocking at our hearts ; it is good wisdome to take gods offer ; delaies be dangerous , for if we will not know the day of our visitation , god may : and what if in justice he shall refuse to give us to repent ; then let our friends move for us , god will not heare , were they as good at praying as ever iob , daniel , noah , and samuel were . let such then who are in this offence , come in by all meanes , in all hast to the lord ; and when the angell moves the water , step into this bath , this fountaine : know that god would never move our hearts to repent and returne , had hee not a meaning to pardon , and to accept : as looke into the 1 cor. 6. and there we read , that some who were thus sinfull were yet sanctified , were washed , and are now with christ : and if they , then why not some now ? it is not to the purpose , that they were so before their callings , sith divines do agree ; that there is no one sinne that a man may commit before his calling ; but should god leave that man to himselfe , to his lust , to satan , he might , and would , and should , commit the same sin after : neither lies there any reason , why on our repentance , a sin done before is pardoned ; and the same sin if wee repent after , must stand unpardonable : or that a man may repent , of a sin done before ones conversion , and not repent of the same sin after : adde but this , that the sin committed before , is in it selfe greater , than the same sin committed after ; for before it is done with a full swing , saving that perhaps , the law of nature and in-bred modesty , doth at the first make some recoile ; but after calling , there being some seeds at least of grace in the wil , there is some inward opposition made ; it is not done without some saying , nay , in the law of their minde , and so the sin is the lesser . now if repentance could doe it at first , when the sin was greater ; can wee question , whether repentance doth fetch it off , when the sin is lesser ? indeed , if no repentance , no healing , no not of the least knowne sin ; but if we repent , all our divinity lies upon it , that such shall bee pardoned ; and that god hath not peremptorily bound himselfe , to deny repentance unto life to any sinner , except the blasphemer against the holy ghost ; is point agreed on , in our schooles and pulpits . indeed , if such as are in this foule fault doe finde , that it workes a stupifying , that it seares , takes away , the inward power of discerning things , that are not convenient , deadens our tast ; if such finde that their inward touch-stone hath now lost its vertue , the danger is a great deale the greater ; because such having little or no feeling of their estate are not as yet in the way to repentance : but if such finde it a fiery dart , burning like any poyson , working a world of troubles in the minde , and a fearefull consternation in the conscience ; then there is the more hope , that true humiliation and mercy is not far off : such have a faculty in them , which will worke out of their feares a desire to be eased ; and if once upon sight of the promises , they conceive hope of mercy , they are in a faire way to repent of their wickednesse : and that god who hath made tender of his mercy to worse than sodomites , will receive those to favour upon true sorrow for what is past , and stedfast resolution to doe so no more , for the time to come . and here i will leave this uncomfortable argument , wishing all who meane not ( say they do scape hell ) to carry the smoke of this sinne to their graves , to flye from it . now because i said , that when in committing a sinne the conscience is against it , the sin is the lesse ; i will not conceale , what a late divine saith ; that the sin is the greater when it is done , when the conscience doth say no : for saith he , if this were any signe of a mans having grace , that in acting his sin , he feeles a moving within , against those sinnes he doth doe : it would follow , that great sinners , aye , all sinners might perswade themselves , that their estate were good , because there is a con-flicting against vices , out of the principles of natures light ; which are in the brests more or lesse of all men living ; that in an unregenerate man , sins against the naturall conscience are the worse even in that respect , because he doth them against his conscience is most true : we must then say , that when the sin is done against the voice of the conscience , sometimes it makes the sinne the lesse , sometimes the worse : if we , take part with the sinne against the conscience , are angry that our conscience would not let us take that fill of delight , and content in committing the sinne , and are not willing that conscience should say any thing unto us when we have done , here the sin is much the worse , because it was done against conscience : but now if we take part with the voice within , and are heartily sorry that the temptation and our passion meeting together , doe beare downe the power of our conscience , and doe what wee can , to take part with the reluctation , while it , is a doing ; and when it is done , nothing in the world troubles us so much , as that wee did not give way to the act of conscience , and keepe from the sinne ; and doe joyne with our conscience against our lust , and are putting more strength into the power of grace and conscience against another time . in this case when wee take part with the conscience against the sinne , it makes the sinne the lesser , which the ungodly never doe ; but doe joyne with the sinne against the conscience , and for inward combates , there are some in the unregenerate where no grace is ; betwixt originall sinne and other habituall lusts and the law of nature , but not with such sinnes , as nothing saith are sinnes , but the word and spirit of god. in unnaturall lusts , wee grant there is some strife in some , yea , in most unregenerate men ; but in other more spirituall sinnes , there neither is , nor can bee that civill warre within , because there is not a power of grace to make the resistance : how-ever , the wicked doe take part with lust , even against the law and rules of nature ; which circumstance doth aggravate thei● sinnes : but of the difference betwixt the combate , which is onely in the good , and that combate , which is also in the bad , there is enough and enough said by divines to satisfie any man : and in this point , all care must bee used to keepe off unnaturall passions : the sting of conscience is great , the cure is hard , and so much the more difficul●● because , what for the danger , and what for the shame of them , men cannot be easily brought to make their minde knowne to any man ; which gives the greatest advantage to satan to worke his will upon us : but if any be overtaken , in any hand let him send up to god ; and in case god put him off , out with it to some spirituall man , who must and will , and as god shall be pleased to blesse his labours , shall restore him with the spirit of meekenesse . next wee are to looke over those which are naturall ; called naturall , because that nature hath an end in them : for though the wrong way in unlawfull lust , yet they tend to the propagation and continuation of mankinde : and first for such as are single , then for such as are married . 1. such are single ; if god give them by the use of his meanes the gift , let them keepe themselves so , if they be wise : if not , then marry , and so marry , that they attaine a principall end of marriage . paul gives wise councell to parents , that they suffer not their virgins to passe the flower of their youth ; his meaning is , when they have need of , and a minde unto that estate : else hee tels us what is best , and here many of our gentry are too blame , who keepe not their younger sonnes so much from marriage , but they doe post and thrust their daughters on this estate , albeit they have no minde or need , which is a misery ; as to bee made to eat when one is not an hungred : avoid all extreames , and when god and nature call , goe on in any hand , and that in time , and not stay till the lusts of youth , which mariage is to cure , be past : have the house first all on a light fire , and then goe about to quench it ; whereas mariage is ordained to prevent & kill the lusts of youth : and know that if wee bee about to provide for our children ; then in hope that ere long it will be had , children will containe and hold in the better , ( as chrysostome observes ; ) but in case that they see that we make no hast , take no care , they will marry themselves , or else ease themselves by some such ungodly courses . the counsell then is , to make all good hast to enter them into this estate in fit time ; and in the interim , to maintaine their naturall modesty , and spirituall chastity all wee can : speake not an immodest word , looke not an immodest looke , use not any light action in their presence . a roman was degraded for that he did but kisse his own wife before his children ; & the ancient christian was very curious and dainty this way : their order was , that men and maides sate so at church , that one did not , nor could not , see one another ; the women-kind had their vailes : and in the east churches , i am sure virgins and maids , were not used to come at mariages ; we cannot doe too much this way ; and many take such liberty before , that after mariage they do rue it all dayes of their lives . many stay to provide a rich match , till it be too late ; for all the while the streame is dammed up with untempered morter , it doth and will rage the more , and a vent one way or other , it will and must have : and hence wee see , that such as are kept from that estate by a kinde of force , are the worst that way that bee this day in the world ; as your iesuits , fryers , & nuns . it is our corrupt humor , to bee strongest in our passions , where wee are denied ; and a wound bound up & not healed , ranckles worse than if it were open : which made the apostle to call that doctrine ( which forbids mairage and gave not the gift ) the doctrine of devils ; sith it puts a man upon a necessity of sinning a sin , and so foule a sin as uncleannesse , and for want of a naturall streame to run over , into unnaturall practises , which doe carry a man and woman much beyond the line , and put him far and far from god. and this makes way for some complaint against widdowes states , which in some chiefly of the younger sort , must needs prove a practise of devils in the apostles sense , because it doth thrust some women into a necessity of sinning . the apostle doth counsel the younger widdowes to marry , to beare children ; else saith he , they will not , onely they may , but they will marry and wax wanton against christ . all that is said is , that these widdowes may mend it & marry if they will ; but it is hard for women to turne themselves out of house and all , rather than sin : and if they have nothing , who will have them as things goe now . indeed amongst the iewes , where they gave money for their wives , this exception would bee of some force ; but now amongst us , where mony makes the match , they may sit and fry long enough , ere any will make suite unto them to marry them , when they must on their mariage bee outed of all . what ever they thinke they may bee able to doe while the husband is alive ; yet when the man is dead , the widdow is in danger to sing another song : we care not much for that wee may and must have , but when it is denied us , and wee are tied from it ; then as in the gospell , they told it abroad the rather , because christ bid them tell no body ; so the passions of women will rage the more , because now they must not marry ; and a young widdow will bee lesse able to containe and bee chast then when shee was a virgin. they urge that it is covenient , they so remaine , to bring up their children ; but a curse is like to follow that condition , wherein is a needs-must sin , and all to breed up children : that estate of life is fittest for a woman to live in to breed up children , wherein she is most free to serve god , and is most of all preserved from sin . and we see widdowes that have children and stand free , will tell you that they marry , to have one to helpe them to bring up their children and the sons will stand in more awe of their father-inlaw than of a woman their mother ; and we doe see , that men doe use to take as great care for their wives former children , as tho they were their owne : and when two have a joint care , it is better than if one only ; and a womans care and power is never the lesse when she hath one in commission with her to help her . a little matter in the taker wold help al to turn a widdows estate into a life ; and it were nothing in the setter to suffer such as they see have or are like to have need to marry . please god and please all ; i know now and then , a booty comes in to suffer such to marry ; but of all inconveniencies , sinne is the worst , there lies the mischiefe . many do sin for want of the medicine , and he doth best , who frees his manner most from sin ; neither will they live ever the longer , because they doe marry : the times of men and women are defined by the lord , longer they cannot live , sooner they shall not dye : i will not deny , but want this way , may and doth in some bodies breed diseases , as both physitians and philosophers teaco : but i hope no man hath this in his head , to bar widdowes from their necessary liberty to marry when they will in the lord , a purpose to kill them up with discontent , or to cast them into any diseases . i would i could perswade men to consider the matter , and make their case their owne ; and then say , whether setting aside all opinion of merit and supererogation , the case of a nun bee not easier , who is cloistered up from having to be amongst men , than of a widdow in a widdowes estate : whose life is to be up and down in the world , and have much society where men are ; and yet must not bee maried , except some one will come and have her with nothing . examples of any that have so done are so rare , that in my experience i never knew any . 2. next when we are to enter our selves and ours into mariage , we must see to the chiefe and the principall end , which is ( as the state of man is since the fall ) to keep a man chast : he that maks mariage to be the meanes in his intention to make him rich , maries in the flesh , and not in the lord , hee cannot with any face invite the lord to the wedding ; mammon , not the lord , doth lead the bride to church ; the apostle saith , it is not good for a man to touch a woman , but yet saith he , to avoid fornication : he saith not , to pay debts , to get money , to make one rich ; let every man have his owne wife : but to avoid fornication , matrimony then was ordained , to make men and keepe men chast , and not to make men rich . and we doe finde , that many of those who marry to bee rich , which is their end , and have rich widdowes too ; after mariage , doe attaine neither their owne end , nor gods : marry , and after are neither rich nor chast ; and then they fall upon mariage , with many heavy complaints and cries , and that if there bee any hell above ground , it is in mariage . we must then be before hand , and marry so seasonably for time , and so wisely & proportionably for age and other convenient circumstances , that it may preserve our chastity . it is too late to bring water when the house is burnt : as soone as the sparkes arise and it begin to grow toward burning , and we see the smoke up , goe to physick ; there must be no time of lusting , what ever there bee of woing : many complaine of too much trouble in that estate , because they bring sin with them thither : there bee too many who are afraid to marry , but not to sin , and at last , when it is heard , late marry they doe , and rue it all daies of their lives : did we conceive , what the horror of uncleannesse is like to be , and that there is in the sinne of fornication , a staine above other sins , that it makes ones body the member of an harlot ; it doth defile the soule , as in their manner all sins do : it doth defile the body in making it an actor in the sin , as many other sins doth : it doth abuse the body , in making it the member of an harlot , which no other sin but the sin of uncleannesse doth and this will presse hard on the conscience , when time shall serve , that in sinning this sin , the body is thus made the member of a strumpet . 3. when entred into the estate , we must be convinced of the greatnesse and foulnesse of the sin of adultery ; it gives a deadly blow to the 〈◊〉 it selfe ; it is cried out of exceedingly in the word , it cuts a-sunder the sinews of families ; we must judge of it by the word , not by the world . once ( i am sure ) amongst the papists it was placed among the lesser sinnes , and because too many every where stand guiltie of this sin ; the world hath not a right ●●dgement of this sinne ; it doth corrupt the mind of a man , and takes away the use of the power and faculty of discerning : it brought salomon the wise , to run into all idolatry against common sense . and sampson the strong , ( made iudge of israel , by a miracle from the lord , and therefore no foole , ) though he knew that the harlot would betray him ; yet when he had once tasted of it , hee did so lose his right wits , that for his heart he could not forbeare : we must not then thinke of this sinne as the world doth , but as the lord doth ; wee see , customs takes away 〈◊〉 and judging exactly of any sin in the very church it selfe , and that a non after christ , we find that by reason of use the christian gentiles held fornication to be scarce a sin , as we may see in that synode in the acts ; and the second chapter of the revelations , a tricke of youth it was counted , and is amongst too many , but for a tricke of youth , ye for such tricks , god the just will damne men in hell , unlesse they repent . in 1 cor. 6. 9 , 10. we reade , that fornicators ( as distinct from adulterers , ) and adulterers , shal not inherit the kingdom of god : and againe , fornicators & adulterers , though men doe not as they should , yet god wil judge . yea , but say a man lye in the least knowne sinne that is , he must not inherit the kingdome of heaven : and therefore this is no argument to prove these sins to be great , because they keepe out of heaven . but these sins are named above others , to shew that a man cannot be fornicator or adulterer and be in christ . a common practicer of those sinnes one cannot be , but he must and shall allow them , they are of that nature that they will lord it where they be : but other lesser infirmities a man may practice them commonly , and yet not allow them , and so notwithstanding bee in christ iesus . these then be sins , whose ordinary use cannot stand with grace , nor is compatible with ones being in christ , and by that meanes they are said to barre out of heaven ( over lesser and smaller thoughts ) and thus the argument is good and firme , hence to prove them to be great sins ; what then love cannot doe , let fear doe , for god doth puni●● these sins with a chiefly : see this in peter , the lord knoweth how to preserve the unjust to the day of judgement to bee punished but chiefly them that walke after the flesh in the lusts of uncleannesse . being convinced of the hainousnesse of this crime ; the next is , that the mariage-bed must with all care be preserved in all purity ; the tentation is strong to fornication , stronger to adultery ; for the worser a sin is , the stronger is the impulsion of originall lust unto it : and satan is more eager to make men adulterers after , than fornicators before : but here is the difference , that ( as i shewed before ) except a man hath the gift ; hee that will not take gods medicine and marry , let him doe what he can , use any , use all other meanes , yet he hath no promise it shal do : but when married , use the meanes , and we have a promise , and an assurance that we shall be kept undefiled , let sin and satan doe their worst . the chiefe and necessary meanes to maintaine conjugall chastitie , is for such to-love one another ; it is not the having , but the loving of a yoake-fellow which doth keepe us cleane and chast . 2. to keepe in with god in other matters : for that man , with whom the lord is angrie , for some other former matter , shall fall into the hands of a filthy woman . we must not then by lying and living in any other crime , give god cause to give us over unto this sinfull sinne . 3. such must be chast betwixt themselves ; beware of excesse and defect ; divines t●ll of excesse , but if there be too much , there may be too little , else what meanes that phrase of s. paul , lest satan tempt you for your incontinencie : there must bee quenching , nor provoking of lust ; raging lust is a great enemie to love , and it is raging , and is loth to be contented with one ; and if not with one , then indeed and upon the matter with none . dalliances are forbidden : first , words and talke full of obscenity betwixt them two is not lawfull , they must not by words corrupt one anothers chastitie : worse than to taint the chastitie of a stanger for that here is , or ought to be most love . what if no body be by , yet god is by , and chastity the honour and honesty of the estate is by . secondly , the eyes must be pure and chaste ; else the next will be , that the eyes of such will be full of adultery , it crosseth the end of matrimony , which is not to fire , but to extinguish lust . i have read , that it is against the law of nature , for one , without necessary cause to see his owne nakednesse ; but what ever credit we give to the judgement of men , we have it in the word , that adam and eve , when there was no living creature by ; the very instinct of nature did teach them to make coverings to hide their nakednesse , from the sight one of another : this i am sure , that the lord doth use to correct such intemperate couses and practises , with strong and vexing tentations , after strange flesh , this is the ordinary effect of this abuse ; and they who shall avoid such irregular prankes , shall finde a sweet enjoyment one of another , and true affections stirred up with more naturall delight and heavenly content . isaac . i know , sported with his wife , but it was , no body being by ; and what if it were such , that the king who over-saw all , knew thereby that shee was his wife , yet it was ; in all modesty , for no d●lliance nor sporting , is allowed to a man with another woman : this sporting did discover to an heathen , that hee was her husband , although he gave it out that he was her brother . but it was not of that nature we now treat of , that the patriarches and matriarches carried it with all possible modesty in those dayes ; we may see it cleare by the story of iacob and leah . beleeve it , modesty is the best preserver of nuptiall chastity ; mariage is no stale nor cover to any uncleane and base practises ; love doth no unsightly nor unseemely thing . 4. the bed must be sanctified , and kept undefiled by the * word and prayer . the word is as divines show us , up and downe , a mighty healer of this corruption , and it stands like a strong tower , against all these base and uncleane lusts . to the word , there must be prayer adjoyned , else wee rely too much on the physick , and it is not like to doe ; and if physicke workes not right , it makes one worse ; and so here , as we finde none so uncleane as some married people ; god must then be sent for ; to blesse the physick to the soule : other things we know , as eating and drinking must be sanctified by prayer , prayer is then rather and more to bee used here , because the passion is so strong and reason so weake : where reason is in a manner put besides its present use , there i hope prayer hath greatest place ; eating is to take away the naturall passion of hunger , and drinke , of thirst ; yet we are to pray over our meales ; but here the ordinance is to cure sin , to worke on the soule , to heale a strong corruption , which cannot usually bee done without the influence of heaven ; and thence it followes , that wee have cause to pray more in this case , than in eating and drinking : praying , i say , there ought to bee , say by way of supposition , that prayer at meat should take away ones minde to ones meate , why then wee would counsell one to pray for a blessing before-hand : so here , to pray will bring in the blessing of god , which is all in all in spirituall medicines , as this is , being , as i said , to cure the sin of the soule ; prayer will keepe men that they shall not surfet , and so come to a loathing nor fall into a defect , here must be a satisfying , as salomon sayes , and drinking away our thirst at our owne cesterne , lest wee hanker after a strange fountaine : prayer will make a man keepe himselfe , from all base and absurd and abusive dalliances ; it will make and keepe the bed undefiled , and encrease love and mutuall affection . love hath a sure foundation , when it is built not on beauty or wealth , but upon prayer and grace . satan cannot abide to see men and women in this estate , to live in quiet and love ; and this makes him to use all the art and power hee hath to trouble the waters , to blow up the affections after a wrong object ; for then when such lusts are in , love goes out : he knowes , that the droppings of love will keepe us from such immoderate desires , which makes him to goe all the wayes he can to worke , to fill the head full of surmises and jealousies , the heart full of extravagant lusts , and all to marre the harmony , which ought to be betwixt couples : the house , the towne , is out of quie● , when such are out of love ; all which cals upon such as are married to be as watchfull and carefull , to keepe all right , to remember that it is the convenant of the lord , that it is not made by man but by the lord ; all covenants else that are lawfull are a far off , the covenant of the lord and done in his sight : but here the lord is a party and god hath a speciall hand in this bargaine ; and he sees , as within book , quite ●hor●w , and is acquainted with all our thoughts a far off ▪ wherefore wee must in thought , in word and in deed , keepe close to the party , the lord hath bound us unto , and wherein we have entred into bond to the lord for our faithfulnesse : such then must be a covering to one anothers eyes , else the heart will not stand cleane , and the meanes before prescribed , and other both naturall and morall directions , which wee finde up and downe in writers , must be used with all care and conscience , and much diligence , and all little enough : our nature is catching this way , and once in , it is not so easie to come off , but rather to runne in this case further and further off , or else grow into discontents , pangs of conscience , terrours of heart , inward gripings ; out of which if wee come the right way , it must bee with much bitternesse , after we have waded first 〈◊〉 a kinde of purgatory : if we never claw off those gripings the , right way then such run into a seared conscience , or which is worse , breake prison and thrust themselves out of this world the quite contrary way . i meane now to grow towards a conclusion , and the rest shall be taken up in some directions . 1. to prevent these lusts . 2. to helpe against the two effects of these lusts , viz. 1. horrour of the tentation . 2. the deadly blowes of senselessenesse which they give . first , for such as are young : these are called the lusts of youth ; they are most strong in youth , and come on worst there : because that their affections are strong , their judgements weake , and youth do conceit that they may take some liberty this way , and no man must aske them why they doe so . they must be exhorted to flye the lusts of youth , timothy was young in age , but old in conditions ; a very true penitentiary , a drinker of water , a very weak crazie body , a great pains-taker , a man fuller of grace than ordinary , being an extraordinarie officer in the church ; and yet paul cals upon him being young 〈◊〉 what , onely to avoid ? no ; what , to runne ? no , but fly from the lusts of youth , make all post-haste away from them . if timothy , such a chast and chastened peece as he was , had need of such a warning-peece , then all youth have great need , not to come neere the doore of her house , as salomon doth advise his young saint . secondly , such as are old must not crie holy-day , and thinke that no danger lyes this way : alas the day , age will kill no sinne , it is christ and grace onely that can cure any 〈◊〉 there were a sinne 〈…〉 ; whereof in all , 〈…〉 if this bee found , that age doth kill it in some : such then as are in yeares , must not cast away their weapon , but walke in feare and care this way , yea , though they bee good people . i know the body is then frigid ; and there is not that stirring with that strength : but if satan come and blow the coales , there will rise a great flame , a mighty burning : an old house will fire quickly , and so will old people , if they let satan alone . iob was not young , and married hee was too , when he said , he made a covenant with his eyes , taking bonds of his senses that he would not bee catched with a maid ; and maides are more inductive this way , than such as are married . iob , not such a man in the whole world againe , a chast man , a married man , one that had children , and now some what in yeares , and yet you see his ●are and circumspection this way . no man must then thinke to walke at large , because hee hath the remedy , and is now growing towards his last declension . saint hierome saith , that his face was pale with fasting , that his body was cold , his flesh halfe dead already ; yet he complaines , that in his witheted carcase the flames of lust did boile , and that his minde was inflamed , and even all in a scalding f●●e with fleshly desires , and old hee was also ; and therefore we see in the best men that be , age of it selfe is no priviledge ; none must dare to heare himselfe bold on his age : satan can helpe an old man and woman to a wanton eye , to a young tooth ; sin is not so much in the act as in the affection , it 〈◊〉 in the root : and god will suffer such 〈◊〉 one to fall into burning passions , that by his 〈◊〉 experience he may learne to know , that sinne is properly and immediately in the soule , and the soule growes not old ; that grace , not age , must be the death of sin : now an old man to fall into the passions and lusts of youth is monstrous , and proves almost uncurable . to see an old man covetous , is no such strange sight , but to see him lascivious is a great eye-sore ; as to see an old man to be affected with the gowte and stone , the diseases of age is not so much , but to see an old body to bee taken with the diseases of youth , is a strange sight , and proves most dangerous ; as to have the small-pox , the wormes , and other diseases of children ; so in his soule , to finde an old body wantonly given , to be carried away with affections of uncleannesse , which are properly and commonly the lusts of youth , is dangerous : i wish then old people to keepe off , and not to thrust themselves upon the fire , relying too much on their age : yea , say that a man hath passed over his youth , with some freedome this way , and it may be , hath not felt himselfe much given after this veine , yet he were best see that he hang not loose when he comes to yeares , for wee have the confession of a most strict and godly man , gregory nazianzen by name , who having in his fresh and younger time , carried a good hand over these lusts , when old and even done , he cries out that hee was haunted and pestered most miserably with them . and david a better man than he , yet it was in the afternoone of his age , that hee fell into adultery . and when salomon was old , saith the text , hee doted on an our-landish woman : how comes ●his ? like enough , because men being young feare themselves , when old , they thinke the worst is past , trust too much to the advantage of the body , lye not in their armour , have not their weapons ready , and then satan is too hard for them . 2. when old , then men are subject to much spirituall pride , and that perhaps , because they stood so free from this sinne , as though they had beene somewhat in themselves ; and now to cure that spirituall sicknesse , this base tentation is suffered to molest them . 3. if they had beene thus set upon , when hot and young and full of sap , with such strong motions this way , like enough they should and would have sunke and yeelded : and god will have such know by their owne feeling , what these lusts meane ; wherefore that they may not receive that hurt by the temptation and impulsion , they have their hands full of them when old and cold , who did scape them , when greene and young . however , i wish both young and old , by all meanes to beware of this snake . thirdly , whether they be , or bee not given to this sinne , yet care must be used , to be as much as we can out of the way , when the tentation doth come ; such as are much given to this sinne have cause to looke round about them , because satan hath such a potent friend in their bosome , hee holds a side and a faction in the hearts of such . this sinne is a sinne which is much drawne out by the temper of the bodie , it holds more of the body than any ; as we see it shewes not it selfe , till the body comes to such an age : it may rather than any be called a bodily sinne ; if then wee finde that by the constitution and graine of the body , as also by sinister education , or otherwise the minde and heart runne much or more than ordinary this way : such must be at it day and night , to keepe the occasion away all they can ; to keep themselves away , not to bee within ( as it were ) when satan comes , to call in for all the helpe they can , to put the matter into gods hands , to weaken the corruption , to breake the blow of the tentation , or else mightily to strengthen us ; as knowing that such walke in the midst of dangers , and by care and feare and other meanes , it is brought to passe , that such as have most inclination to uncleannesse , prove the chastest of all . that is not properly chastity , when a man hath no minde at all , but frigidity . if but a little by reason of his temper , he may thanke his body : but when a man feeles raging lusts , and yet by resisting , by chastising his body , by praying , fasting , by following god in the use of his remedies , by begging chastity from heaven , gets power and strength that is the chast man. there is no lust so hotte and violent , but gods medicines being rightly applied will coole and heale . and now , for such as are not very violent that way , by reason of education , being ever kept under the wing , or of complexion , or because as yet by the providence of god have not beene much tempted ; such are apt to fall , because they doe not suspect themselves , care not to goe armed because they dreame of little or no danger : now here satan hath great advantage , for bee the inclination this way with the least ; yet if wee beare our selves bold , and satan bee let to have his way , he will make a mountaine of a mole-hill , and bring men to a miserable passe with scalding affections , let him ( the devill ) have leave to blow the fire , and then ( in respect of this sin ) the most naturally chast men in the world , shall have cause enough to crie out , o wretched man that i am . such then as 〈◊〉 no great matter this way , must yet be wise , and keepe watch and ward , not thrust themselves upon the devils dangers , least they smart for it . 4 both old and young , single , and married , more or lesse addicted to these passions . all i say , all are to see that they take these caveats . 1 religious people must take heed one of another . many when they meet thinke no hurt when they come nigh one another , but are the worse one for another ere they part : it is no hard matter for sathan to turne religious affections into carnall : we see in the elements that are symbolicall and agree in one quality the transmutation is easie , as of water into aire , because both agree in moisture , so here because some men and some women beare a deere affection and love one to another ; there lyes danger , lest satan cause it to degenerate into fleshly lust . this caveat is in paul , rebuke the younger women as sisters , with all purity , 1 tim. 5. 2. so that a mortified timothy had need see to it , that when hee is to rebuke young godly women , he doe it , not with some onely , but with all purity and chastity , for feare of the worst . 2. care must be had of such as are our kindred in the flesh ; the sin is incest , and being great : our originall sin , when once the vaile of modestie is downe , and the wall that nature makes broken , then , i say , our corrupt flesh growes even mad after this sin , as in amnon with thamar . the change is easie , from naturall love to carnall . againe , such as are neere in bloud , thinke they may make bold one with another , and many times feare nothing till they are caught , ere they once dreame of it ; and then the world takes no notice to see men and women who are of alliance ( any thing neere ) to toy and sport one with another , to bee together and alone too , which proves but a cloake for most abhominable incest : i could therefore desire such to see to themselvs , and beware of the least motions and occasions of this foule vice . the like for affinity , i propose it to men , not to come to neere the daughters of their wives by a former husband , nor the sisters of their wives , nor women to be too bold with the sons of their husbands by a former wife , nor with the brothers of their husbands , least too much of the affection hee beares to his wife fals on his wives sister . satan can turne hands here ere wee thinke of it , and make carnall lust out of that love , which we beare to our wives kindred . ad but this , that the daughter or sister of the wife carries many times the proportion of the wife , and out of that , the divell can suck much poyson ; to draw the man to dote on the sister or daughter of his wife ; as on his wives picture , till it goe so far that all is too little for the sister , nothing but bitternesse left for the wife ; and what tentations of uxoricide and the like , satan can destill out of these base and monstrous births , i leave it to others to judge . 3. great heed is to be taken of such as are under our power , as of man-servants and maid-servants , and the rather if they be comely , they are in our way every day , come neere our persons , and satan useth to tempt on both sides the hedge if hee can . see this in iosephs mistris , hee was a servant in the house , gave her no occasion , onely she let her eyes fix on his person , he being a very proper young man and a little and a little , she was overtaken and went so far , that no bonds of modesty could hold her in ; and when ioseph had got off from her , the text saith , he came no more where shee was . the occasion must be put a way in al these tentations what ever we doe . many think they must get the conquest , and yet keepe the occasions by them still : no , iosephs mistris was to put away ioseph ; had he beene a better man , a better servant than he was : satan coozens us out of all cry in this , when he beares us in hand that it is no conquest except we do beat away the tentation , and yet keep the occasion by us : for he knowes that ordinarily , we neither can nor shall get the victory , except we do put away the occasions from us , when it is such a thing , or such a person , as may lawfully be removed : god will not remove the tentation , except we doe remove the occasion ; to pray that it may away , and yet keepe ( ioseph ) with us , is all one , as though we should hold our finger in the fire , and pray to god it should not burne . it is not enough to say , that the fault is not in ioseph , hee doth not entice ; for if satan and corruption entice the mistris to ioseph by the eye , ioseph must bee put out of sight , and ioseph if possibly and lawfully hee may , must remove himselfe too , else in ordinary course the cure will not be done ; and when we have another , and the fire take there too , that person must bee done away also , and so on till at last the conflict will cease , and the victory will come : it is not enough when once caught , to turne the eye away : but the object of the eye must bee out of sight , that it may be out of mind and then when another comes , be before hand , prevent the cunning of sathan by keeping the eye off . iob as honest and as chast a man as lived , yet he did make a covenant with his eyes , that hee would not thinke on a maid ; by the course of the letter he shold have said , that hee made a covenant with his eyes , that hee should not looke on a maid ; but in stead of saying looke , hee saith thinke , because ●ooking usually brings thinking , and thinking , worse . a maid hath an inclination in it in one sense , and a cut loafe a covered cup carries strong poyson in it in another sense ; whether maid or maried , hee doth best who binds his eyes from such looking , that he be not overtaken , and when the fire is once in , he doth next best , who puts the object out of sight and out of mind . some cry out on their eyes , and doth even wish their eyes out , and in this sense they may as well wish their hands off , their feet off , their eares off , and member after member til al were off , this is but to complain of god who made us these mēbers and senses : this is not the way , it doth not please god , and were it as we wish , it would not please us ; for were we blinde , all would bee one as long as the fire is unquenched within , and our passions are suffered to bee up . wee know what christ saith , i pray not that thou shouldst take them out of this world , but that thou wouldst sanctifie them through thy truth : so we are not to wish our eyes out , but our sin out ; and to pray him to sanctifie our hearts and eyes by his truth ; and then away out of doores with that which wee ( being led by our lust ) have made the object and occasion , and it will mend and grow better . it is true , that if the object be removed , the tentation for the time may cease , and no victory ; as keepe a sow from mire in a meddow , and the sow wallowes not , take away the load-stone , and the iron moves not : here is no reall change , the intention of the minde is not changed , nor the affection of the heart neither . such have a minde and a desire to the old lust still ; but if a man can remove the occasion of his owne proper motion , not another take it away , but hee himselfe put it away ; not be kept from it , but keepe ones selfe of ones owne will from it ; this is from grace and here is a victory . vse these and the like means and hold on for a competent time in using of them , and wee shal conquer , the tentation must and will away : dis-may not , though the conquest come not presently : what ? give over because the physick doth not heale at once taking ? be out of heart because all is not done in a day ? it is not so easie to untie a knot in a silken thread ; the conscience is of a fine spinning , and knots knit there , and such as have bin long a knitting too , will not bee undone on a sudden : have patience , give it time and now some and then some , gods medicines will heale ; and when wee finde the cure done , and wee get some strength of grace , by all meanes remember to be thankefull , lest the tentation come againe , and bring seven worse than its selfe . but what if the ease i finde , be onely , because sin and satan in skill doe cease to tempt : if so , then our danger remaines , we keepe our weapon about us , wee may know , if it be onely a ceasing to tempt , and the lust is onely for a time asleepe . first , if it bee done without using gods meanes in gods feare . secondly , if we finde that the lust is only left not hated , but if the sinne be hated , then it is more than a bare ceasing from the sinne : for satan forbearing ; and sinne sleeping cannot bring us to an hatred of the sinne : i speake not onely of a disapproving of the sin , for so a civill man may doe ; and because it did molest us , we may thence be brought to a dislike of it ; but if wee finde that we can hate it , this proves that there is grace in us , a divine nature which is contrary to that lust : and that chastity is now in the place of the tentation , and this cannot come onely from satans ceasing and forbearing . to cease is but a negative thing , but chastitie is a positive qualitie ; which meere negative ceasing and giving over to solicite and tempt , can never worke in us . thus when our chast affections are had out of the fire , and we have attained this power by spirituall meanes used , and waiting upon god for the successe . dispute nor , say , i have gotten the victory , and the god of heaven hath eased mee of the vexation , given mee a chast minde to my content and my comfort : with body and soule both , wee must exceedingly rejoyce in this vertue . it is a grace which doth not onely sanctifie , but grace and beautifie us : all the paint in the world cannot cast such a shining vernish on the very body of a man , as chastitie doth . thus much to shew the readie way , how to prevent the tentation of lust and uncleannesse . the last of all , is in a word to helpe us out , in case wee doe goe too far , we must take heed of both the extreames . 1. that we doe not run upon the rocks of despaire ; there is nothing got by discouragement , during the time of huge and mightie terrors : it may bee wee shall have no minde nor heart to tamper with those lusts againe , but yet for other sinnes , every way worse , worse to god , and worse to us ; we lye all open to them , when we are in great dejection , as discontent , distrust , a secret rising against god , vnthankefulnesse , a finding fault with all that god either saith or doth , no care of the word , to reckon no other of the scripture , than of our very neck-verse , and a world of mischiefes more , which are the greatest sinnes : indeed in these occasions wee are very apt to fall off from gods mercie , to frie in hellish sorrow : no sins doe so fire the conscience of a man , as these lusts of uncleannesse doe ; they stare in our faces , looke upon our consciences , as it were , with the eyes of so many devils : and in this respect wee must take great heed that wee be not quite out of heart ; when a man is past hope , hee is in his own sense past grace ; and when a man is made a terrour to himselfe , great danger is at hand ; and therefore when frights doe come , and such doe finde themselves too to apt to joyne with the motion to despaire ; looke upon gods love , beare up in an apprehension and application of his mercie . looke upon instances in the word , of better men than wee are , who in the same or the like have seene a good end of all , and are now with the lord. 2. the other extreame is to grow senselesse , to be past feeling ; wee are apt in these cases to feele too much or too little ; for if our terrours overcome us , wee despaire , if wee overcome them by faith , wee take comfort , if wee put them off by the flesh ; we grow secure , and it is common out of great feares to runne into great want of feeling , and so we finde it in the apostle , that lasciviousnesse breeds in us a senselesnesse , it feares up the conscience , and such come to be past feeling . to open this , there is a partiall want of feeling , when wee commit sinnes and aile nothing in some particulars . thus wee finde that otherwise good people , breake out into excesses in buying and selling , doe they care not what in matters of profit and feele nothing ; the conscience sees all , saith nothing , or as good as nothing : one would wonder how men can sell day , ( i speake not against giving day , but selling of it , ) let out their money to use , hoard up corne , directly against the word of god in the very letter , make up some peeces of workes on the lords day , are told of it in the ministry , and yet nothing come of it ; why ? because custome in them and in others hath taken away their feeling : covetousnesse hath made them in most matters of commodity to bee past feeling , yet this is but partiall ; we meane not to say that those allow those sins , for the point is , that though the word be plaine , yet custome doth so dazle their eyes , that they cannot in the particulars see the right : so david and salomon did multiply wives against that text , deut. 17. 17. the like did the patriarches for polygamie . and the beleeving gentiles saw not single fornication to be more than a thing indifferent , act. 15. 20. 21 , 25. rev. 2. 15. 20. yet this fornication is forbidden in the word . so great is the force of custome : but should these men meddle halfe so much in forbidden lusts of uncleannesse : oh what pangs rise in their conscience , they feele it with a witnesse : but now the passions of lasciviousnesse , when once men have broken thorow the terrours of it , which usually come first ; then they bring a man to a total senselesnesse to be past feeling , not only in these and the like affections , but in all universally to make conscience of nothing , to commit any sinnes that comes to hand with all greedinesse , devoure any thing , like some stomackes , and be never troubled with it : it is so sensuall a sinne and gives such a blow to the naturall conscience too , that like a sound knocke on the head , it takes away all sense and feeling ; let satan propose what he will , nothing comes amisse ; for this sinne of uncleannesse fights against both light of nature and grace , and if the naturall conscience speake and wee will not heare , and the spirituall conscience crie , and we will not hearken ; the conscience will grow speechlesse , and speake no more : and hence it is that such as come to a custome in some covetous practises ▪ are past feeling in some things for some time , but such as come to a custome in the lust of uncleannesse are soone made to be past feeling simply and totally , scruple at nothing whatsoever . sith then the danger is as great as a seared conscience comes to , such as have broken the peace with god , must returne and make all haste to * repentance ; the crie is so great and the sight of it is so odious , and the sense of it is so grievous at first , and so palpable , that we may with the more ease come to repent . it is a sinne that doth convince it selfe to bee a sinne , ( till a man hath lost his judgement and his spirituall taste , ) while it is a doing , the judgement cries shame , and there is little to doe , because our worke lyes in a manner onely with our affection , whereas many passions of anger , and pride , and covetousnesse are such , that the offender is long ere hee can bee brought to see the thing to be a sin , the fact to be a fault . but in pollutions of uncleannesse they are so direct against the principles of reason , and so flat against al shew of religion , that they carry their conviction in their mouthes , which makes the heart the more ready to entertaine the work of repentance unto life . iudah repented , david repented , lot repented , and so did thamar , and so did others , and they were taken into speciall favour and honour , as we see them upon record in the first of matthew . those sinnes which much humble , doe much honour ; none humble more than such base lusts : david died in honour , mary magdalen is in great honourin the church of god ; christ to comfort and honour her , appeared first and foremost to her , what ever heales the soule heales the name . repentance doth both . the truth of our repentance wil best appeare ; if wee goe away as iudah did and doe so no more , come not neere the garment spotted with the flesh ; affections of another nature are more apt to bring a relapse than these passions , they leave such a sting and sent behind them , goe away ( but with a smart , ) have such a tast , and are such a base sight that few relapse ; such as are by gods mercy cured of these diseases , are commonly ever after very chast , become as children in all purity and chastity : when wee fetch out a great staine , the cloth is after whiter than ordinary , and so after this staining sin is washed away : such must be very holy , passing chast ; beware of the least sparke of sin : this is the meaning of that of iohn the baptist , bring forth fruits meet or worthy of repentance : how worthy of repentance ? it is that when a man hath beene at it in the worke of repentance ; his workes and deeds must afterwards be better than ordinary ; hee must looke like a true penitent , that as a physitian can judge by the colour of the face that his patient is recovered , so must our workes shine and carry such a lustre and colour with them , that one of skill may read it as written in our faces , that there is amendment of life , that now all is well and sound within . and say by intemperate courses , one have bin the occasion of hastning our owne end before the time . i grant that there is just cause ( as salomon speakes ) to mourne at the last , when the flesh and the body are consumed , and we are accidentally guilty of hastening our owne death , before the time of natures period , but never before the time of gods councell : mourne here & spare not , but yet not as men without hope , repentance will mend this also . first , hardly one man in a thousand , but one way or other , more or lesse , cuts off some of his dayes . had it not bin for one thing or other , hee might have lived a day , a yeere longer ; as i thinke is plaine enough in david , who was bed-rid at or about the age his father begat him ; either nature would have lasted , or might have lasted longer in almost all , were it not for some defect , excesse , or default in our selves : and therefore this accusation lies against almost all . secondly , this is besides a mans intention to give his yeeres to the cruell . the libidinous intention is to satisfie this sin in the lusts thereof ; in that there is withall a waste of the radicall moysture , and thereby a cutting off of his dayes ; this is by accident only , and a consequent of the thing done , not a thing meant by the door . thirdly , sith repentance heales the pollution intended by the offender , it is against religion & reason both , to question whether it will heale the cōsequent consumption not intended . amen . of vsury . nehemiah 5. 11. restore to them even th●● 〈◊〉 , their lands , thei●●●●e-yards , their olive 〈…〉 and their houses ; also the hundred part of the money , the wine , and the oile , that yee exact of them . the matter here is a case of restitution , of lands , & monies gotten frō the poore by usury , so our last translation reades it , ver. 7. the hebrew is burden , because usury is a great burthen , and carries an heavy weight with it . the hundred part of the money , is meant either of the yeare & then it is but one in the hundred ; or of the moneth , as some thinke then , it is twelve in the hundred . we see that covetousnesse is rightly tearmed , the roote of all evill , & of al wrongs and evill dealings ; ( besides other sins ) else it could not bee imagined , that in their bondage the iewes should thus have grated one upon another . the place , the time , the scandall , besides , the expresse law of god , one would have thought , shold have made them forbeare : but a covetous heart cannot hold ; he cares more for money , than all reports of god and man. the next thing of note is , that what comes in by usury ( aswell as by other extortion ) must ordinarily be restored out of hand ( even this day ; ) it is not safe to give the heart of man time in any sin , but of all , not in this wilely sin of covetousnesse : if ever satan bee a fox and a serpent , it is here ; give him but a space to play , and angle a little with our hearts , with this sin of worldlinesse , & he will quickly catch us with a golden hook . it is great wisdome to be present , the wit of man will distinguish else , and creepe out by one evasion or other ; we are too apt to be pleased with any leafe , and shift to beare our selves in hand that we may lawfully continue in such practises , as feed this greedy humour , this eating wolfe : doe it then while it is called to day , doe it now , lest our hearts deceive us , and wee deceive our hearts , and so we doe it never . delayes are ever dangerous , but in nothing like as in getting out of the hands of sin , but of no sin , so as to get out of the snare of this sinne of covetousnesse . the last thing is , that vsurers are bound by the law of god to make restitution . what ever comes in this way , comes in at the wrong doore , and it must out againe : if the conscience be not ●eared , it makes it sick againe ; there is paine , there is no quiet , till the conscience take a vomit and up comes all : we use to saint the man , who doth but give over this golden trade of usury , but the truth is , that such come but halfe way : our repentance is not thorow , our sorrow comes not home , except ( as it is here ) we doe restore . when we leave the practise of usury , we doe not properly leave the sin ( as sin ) except wee restore and turne the stolne dog home againe : when we have not wherwithall , there necessity hath no law . the king of heaven must and will lose & will part with his right , where nothing is to be had , and there the will doth stand for the deed ; but where there is no such answer ( that wee cannot ) but we see that we ought , wee have wherewithall and ( will not ) here i say it is right and reason , that the lord should make use of his authority , and use us according to law and justice . now as this act of restitution secures our hearts , so that the bels ring not backwards in our consciences within ; in like manner it makes much for the safety of our estate without : it sets a marke upon our goods , and they are safe thereby under the kings seale ; whereas a little of these ill-gotten profits , like fellons goods , endanger all ; a little you know , brings all the rest into the tenure of the crowne , and all must bee as it were in capite : i am certaine , that a golden wedge will fire all the rest of the stuffe ; and therefore hee that hath been or is an vsurer , he must leave his usury and make all well by restitution , as hee meanes good to his soule , as he intends safety to his estate ; and it is his happinesse that his sin lies in such a thing , wherein he may make restitution , and lick the parties wronged whole againe : this makes the conscience quiet , helpes us to peace , when as in murders , adulteries , in such and some other the like sins , where there is no place left for restitution ; an hard matter it is , to set such in comfort , when once the conscience fals a complaining : but here , let the conscience accuse at the worst , yet as it is a sinne , godly sorrow makes all well , and as it is a wrong , repaire is made by restoring ; repenting takes up the matter as it is to god , restoring helpes & heales all , as it is to men . the most that can be said is , that the vsury-taker paies the use willingly : and where a man parts with his money willingly , restitution is not of force . iudas might have retained the money , with the good content of the priest , who gave it willingly , yet hee did restore it and was bound to doe it : and were this good divinity , then a great deale of that which comes in by bribery , and dicery may bee lawfully and comfortably kept . then i say , that though it bee not against the will of the borrower that the vsurer keepe the use , yet it should bee : what if hee thinke that to take use be no sin in the vsurer ? what if he bee not convinced , that the fact of the vsurer herein is a fault ; in this case , he may be willing , he should keepe it for want of true light and sound judgement : wheras were he aware of what is truth , that the vsurer had no right to take it , he would withall thinke , that the vsurer hath no reason to keepe it ; and this kinde of willingnesse is an interpretative unwillingnes . and lastly , i say , that he seemes many times to be willing , because hee cannot tell how to helpe it : the travellor gives his purse to the theefe , because hee cannot doe otherwise , or at least dares not ; and there is a morall necessity which is of force , to cause a man to pay use , and to shew a contentednesse , that the vsurer should hold it when he hath it , because of great inconveniencies , in that he else cannot have money to serve his need against another time ; this is a mixt act of willingnesse , which is construed to be naturally , done unwillingly , but willingly accidentally . all this is grounded on the law of god , which makes usury a sin , and a sinne against justice too . zacheus did offer to restore that which hee did fetch in by forged cavillation , he might like enough have kept it , and no man have thought much of it ; it was gotten by sin and restore he would ; and what the vsurer takes is his by sinne , and restore he must . the law , i know , permitted it to the iewes , to the stranger , what of that ? it followes the rather that it is of it selfe a sin , because permission is of sins , not of duties ; but the thing i say is , there was a law to kill the canaanite , and yet i hope , that killing was not murther ; no more was that usury to them a sin . the law doth urge it most , that it be not done to the poore : was it not because the iewes were then too noble and generous to goe a borrowing , except it were the poorer sort ? what , should the law then forbid that to bee done by rich men , which most rich men never did ? but after wee have prohibitions , plenty that are indefinite ; we are forbidden , wee must not rob the poore , because hee is poore : good sport for theeves , if therefore it may bee thought to follow , that it is a lawfull matter to rob the rich : neither can the law against usury be thought to be a judiciall law of moses , for such lawes ( as such ) are knowne only by some intelligence from the bookes of moses ; but heathens of all sorts , who never once heard of moses's writings , have with one voice cryed sinne upon usury , and shame upon vsurers , poets , orators , historians , philosophers , all . they have condemned this sin by the instinct and light of nature , and therefore it could not be a politicall law of moses . besides , we have it forbidden in the new testament , whē judicials were out of date ; lend , saith the lord iesus , looking for nothing againe . question is made , whether children bee bound to restore that which their parents have gotten by use upon use , and left unto them . the negative seemes to bee affirmed by a most holy man ; but my thinkes , reason would that we say , such goods should be restored , though not we , but our predecessors , have gotten them unlawfully ; the saddle is anothers still in equity and conscience , and it ought to bee set on the right horse : meere possession cannot give us a right title to that , which in truth & coram deo is anothers . and what if the property be altered , yet that makes nothing against restitution , sith a child is bound ( by the grant of all ) to restore the price now in his hands , of any thing his father first stole , and then turned into money . restitution is to be in the very kinde if that may bee ; if not , then in that which is answerable and equivalent . the schooles are divided in setting downe the reason of restitution , one side will have it to be because the vsurer is a dammage to the borrower : the other sort with whom i joyne , say that it is , because by usury there is no true title ( iure divino ) no not in justice , to that which comes in that way ; and ( sith this is the truth ) i conclude and say , that the child is bound to make restitution , because his father hath conveyed that to him which never was his fathers right , and therefore cannot be the sonnes : some cases may free the child , which also would have freed the father , as when it is not in his power , hath not the ability to doe it , and the like ; but in ordinary course it is not his owne , it is anothers , and by that reason he is not to keepe it , but to restore it . papists teach us , that in case a man be in very necessity when he t●kes use , and makes profit by his money , yet if after this , necessity cease , he is not bound to make restitution when hee hath wherewithall , and this necessity they stretch and will have reach to his estate . a large field for a man to lose his conscience in : for when will a man say that he is not in some necessity , in respect of his estate and condition ; and when will hee bee out of need to beare up his port ? men will make necessities enough , might this goe for good doctrine . but dangerous it is , and the ground of it is most false : for ( say they ) by the law of nature all things are common , ( mine & thine ) came in after by law positive . now say they , necessity dispenseth with all positive lawes , and makes the goods of another mine , and mine againe his ; and so they say , that when a man to fill up his necessities , doth gaine by use from another , indeed and in right it is but his owne , because then and in that case all things are common , & no man is after bound to restore that , which when he tooke it , was but his own . write ( false ) upon these conclusions , for the truth is , that meere necessity of a mans person doth not take away propriety ; in great extremity for a man to take this or that , which is anothers , is to lay hands on that which is not ones owne : what ever it should have beene , had not adam fallen , i enquire not ; but since adams fall , there is such a propriety of meum & tuum , that no necessity , bee it never so urgent , can dissolve . tully resolves the case thus , that say a man bee on the point to starve , yet rather than hee should take the least matter from another , he should rather famish , it being better to dye the death , than to violate any man for ones owne cause . erasmus doth descant on this quid●●y of the schooles , what ( saith he merrily and truly ) is not theft , theft in case of necessity , nay , though one do it with a minde to make it good again ? say one must lose his life if hee doe not perjure himselfe , and beare false witnesse , doth that necessity make it no sin ? say one by committing adultery without offering violence to the person of the adulteresse , may save his owne life , doth the necessity of saving ones life make adultery lawfull now ? put the case ( saith he ) that a man must dye or tell a lye , is it not a sinne in this case of necessity to lye ? if then meere personall necessity doth not dispence with these commandements , thou shalt not lye , not beare false witnesse , not commit adultery : what colour of truth can there bee in this , to affirme that any necessity whatsoever can make that law to be no law , when he saith , thou shalt not steale . if necessity cannot make an others wife at my command ; no more can necessity make an others goods mine owne . gods ten lawes are in the substance of them , the very lawes of nature : and by the decalogue , there is in all cases of necessity still a propriety of goods ; the argument in melancthon is firme . the eight commandement is a naturall law , it stands iure divino ; but by the eighth commandement there is established a distinction between mine and thine , & so it concludes strongly , that propriety of things is not by law positive , but by law divine and naturall . moreover if that community of things were a law of nature , it had bin immutable , and al things shold and ought to be common in all times and cases . neither can any man shew , why the eighth commandement being a law of nature , should be subject to be dispensed , with by cases of necessity any more than any other , or al the ten commandements . al the rest stand firme in the body of thē against all necessities whatsoever and therefore this . next , we prove our case out of the word . there is a stealing for need ( saith salomon , ) but if this be so , that need maks all things common , there can bee no stealing for need , sith in cases of necessity , what ever a man takes to supply his need , he takes but his owne , say they . i am sorry then , that any protestant should write and print that in this case , necessity taketh away all reason of sinning . this is but to close with bellarmine , as though now in extreame necessity it were ( alienated ) no longer . the onely objection worth the answering , is from mat. 12 1. where we read , that the disciples being an hungred , did pluck and eate the eares of c●rne , and that therefore ( they doing well in it ) it is a lawfull thing to take that which is anothers in case of necessity . the answer is , that this was not done by thē on this ground , because necessity tooke away propriety , but because it was their owne , they tooke by the gift of god , who is the right & chiefe owner of all the creatures in the world. in deut. 23. 25. god had given them a warrant so to doe in the land of canaan , and that things were not then made common by necessity it is plaine , by the words which follow in that very text , ( but thou shalt not move a sickle unto thy neighbours standing corn ; which might have been done without offence to god , or wrong to man ; if this were true , which iesuites teach ; that in point of necessity , not onely in respect of one person , but also in respect of ones condition , nothing is any mans , but all things are every mans : for the case may bee , that a man and his family may be cast upon extreame need , that a sickle put in his neighbours corne , will not supply the hunger of him and his , so much as the plucking the eares of corne did stay the stomacks and the hunger of the disciples ; and yet i think that it was never held but as a thing forbidden to the iewes by that law , for a man in never so great necessity to put his sickle in his neighbours corne , and that a iew was rather to famish than so to doe : which shewes the little truth that is in that assertion , that necessity maks things common amongst men . the disciples did it , because they had warrant and leave from god , who was the owner of that corne , and the law of god was on their side . and for our times , i doubt not but it is lawfull for one to pluck an apple , or to take an eare or so , of corne and eate it , not only for ones very need , but for ones delight and content . the equity of that judiciall law of moses , saith somewhat , but my ground is , because a man in such cases hath an implicite and tacite consent ; the owner sometimes is by when we pluck plums and apples or so , and wee never aske him leave though he looke on , and in this case , hee that saith not no , saith yea : and say he be absent , and we know not who is the owner neither : yet i thinke this lawfull , because we have an interpretative consent ; wee have a morall perswasion , that were the owner by , hee would give us leave to pluck an eare , to catch a peare , with heart and good will ; which motion being in the heart of man , doth free him from any theft ; and also wee see it a ( common ) matter : which ordinarinesse of the thing helpes to make this good , that there is in all men a kinde of consent and leave , vertually given to all passengers ; and the like to pluck an eare , an apple , or apples , a plum , a peare , or so : and this is warrant enough if it bee not abused , to save the conscience of a man harmelesse , against that law of god : thou shalt not steale ; here is no stealing , because here is a kinde of consent of the owner , though not actuall , yet vertuall and implicite : and such a tacite consent is enough , whether the fact be done before the owners face , or behind his back . againe , if need did make things so far forth common as might satisfie our need ; then where no need is , we sin if we pluck a peare or so : but wee may lawfully doe it onely for delight , so also were this new divinity right : in case of need , wee might satisfie our soule even against the consent of the owner , he flatly forbidding us ; for in their sense ( who thus teach ) wee take but our owne , all which is false ; wherefore we must rather speake with the truth , and say , that not only for need , but for our very delight in the owners absence ( in case he directly forbid us not ) wee may ( i say ) lawfully pluck an ●are of corne or so , by vertue of a common supposed consent ( intimated in the equity of that law of moses ) which in such cases doth run thorow the veines of all mankinde . lastly , i conceive this matter to bee put past al peradventure , by the very law of god once in force amongst the iewes : commanding the theefe stealing for very need , to make restitution to the forth and fifth , and in a case to the seventh degree ; and if , selling all to his very shirt would not make up the summe , then by law hee was to bee sold and lose his liberty , to make restitution for the principall ( not for the over-plus ) of his theft . now this law of god had gone against sense : if need did dispence with propriety , and give a right and title to so much of ones neighbours substance as would serve to satisfie ones want : for i hope , reason it selfe is flat against it , that a man should be thus bound to make restitution for taking that which ( by their doctrine ) is his owne ; aye , common understanding it selfe at the first sight is against it , that a man , can be said to steale his owne , can stand bound by gods law , thus to restore his owne : and therefore to returne home again , i conclude and say , that our main point doth stand free and firme , viz. that albeit in case of need ( as of some orphans ) a man take use , yet hee is to make restitution : sith usury in the law of god & of conscience , carries a false finger : need is no salve , it onely excuseth á tanto , neither can the iesuits or any else make any sound proofe to the contrary . finis . notes, typically marginal, from the original text notes for div a17936-e150 a 1 sam. 2. 30. b mat. 5. 19. prius actionem posuit mox doctrinam . chrysost . hem. 72. ad pop. antioch . c luke 1. 79. d 1 tim. 31. iam. 5. 20. e mat. 5. 14. f isa . 55. 2. g iohn 6. 55. h luke 10. 18 ▪ i luke 10 ▪ 20. k iob 1. 7. 1 pet. 5. 8. l 2 tim. 2. 19. m iob. 10. 29. n vers . 28. o luke . 22. 31. * iam. 2. 19. p matth. 4. 9. * luke 16. 11. q heb. 5. 14. r 2 cor. 12. 7. ſ ephes . 6. 12. t 1 cor ▪ 15 ▪ 32. u ephes . 6. 12. * ephes . ● . 10. x prov. 1● . 25. y 2 cor. 10. 5. z rom. 16. 23. a 3 ioh. 2. notes for div a17936-e560 cedren . 2 pet. 1. 4. rom. 16. 20. domine , quis vadet l●●ueos isto ●●nultos 〈◊〉 videat istos , & 〈◊〉 vid● iistos , nis● 〈◊〉 illuminaveris ●●mine 〈◊〉 ipse enim pater ten●●●●rum 〈◊〉 queo● sous abscondit . soliloq . cap. 16. which goeth under augustines name , tome 9. notes for div a17936-e4200 diaboli hoc opus est ut faciat ●●ultos potius & corpus , & d●um , & proximum , quam corruptum animum accusare , ne scîli●cet , inventa peccandi cousa a malorum radice liberentur . chrys . in 1 cor. 6. hom. 17. roff : art . 39. contra. luth. sandf . de dese : l. 3. sect. 96. iude v. 6. vid. scot. collat. 5. censur . remonst : in ca. 7. becan . sum. part . 2. c. 9. q. 6. concl . 6. aquin . 2. 2. q. 24 , art . 10. bradward . sum. contr . pelag. l. 2. c. 9. a phil. 1. 19. 1 pet. 2. 11. rom. 7. 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . non friglde repugnat . pro. 20. 27 ▪ zu●res opuse . 8. l. 3. c. 4. ●●m . 1. vvard . grat. discrim . summ. part 2. tract . 2. cap. 9. q. 3. & 8. psal . 45. ● a voluntate adae . in sent . lib. 2. dist . 41. 4. 2. q. 1. in resoint , psal . 51. 5. aliquid dicitur voluntarium quia estab aliquo potente prohibere , non tamen prohibente , hic primus motus dicitur esse voluntarius . bonav . l. 2. d. 41. dub. 3. semper in tentatione carnis est aliquis consensus . durand . li. 2. dist . 21. q. 1. num. 11. scot. l 3. di● 34. sect. ad. arg . absolute nullus vitiose agit , nisi ex deliberatione — intelligere enim propter quod agit est deliberare , quasi imperceptibiliter deliberat propter promtitudinem in syllogizando practice . moulin . anat . armin. ca. 8. vvotton on ioh. pag. 146. can. relict . part . 4. that which iames here cals lust , paul rom. 7. 8. names it sin , sin taking occasion by that commandement . praeelectio videtur esse maxime propria virtutis : & iudicare mores magis , quam actiones , arist . eth. l. 2. c. 2. the affirmative of the tenth commandement is such a contentation with our owne estate , as not to desire ought of our neighbours ; no not for our mony without his free consent : to love our neighbour for degree fully as ones selfe , vid. sum. of divin . published by mr. downam . lib. 1. c. 14. hic ( id est precepto 20. ) non prohibetur ancilla pro usu concubinae & usu voluntatis , quia sic prohibetur prohibitione qua prohibetur concupiscentia carnis , sed quantum ad servilem actum , & usum utilitatis , azmand de bello visu tract . 2. cap. 128. vid. bonav . in 3. sent. 14. dub. 1. inimicos ulcisci potius quam illis reconciliari honestum censetur , arist . rhet-lib . 1. cap. 9. homo saepe non potest apprehendere ver itatem quia illa sequitur quibus est assuetus educa ti enim in scriptis quae inter ipsos magni fiunt . sic ut prae a more illarum opinionum quibus quispiam innutritus est , ab illis dimoveri nequeat . rabbi maimon : more nevochim . part . 1 ▪ ca. 31. act. 22. 3. phil. 3. 56. confer . c. 8. dia 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . inest peccatum cum delectatis : regnat si consenseris , august . in psal . 50. iam. 1. 26 gen. 9. 27. pro. 13. 23 12 11. 28. 19. pro. 26. 31 audaciam existimo de bono divini precepti disputare , nec quia bonum est , auscultare debemus , sed quia deus praec epit , ter●●l de poenit . aug. tract . 13. in ioan. evang. deus neminem tentat secundum eam teutationem quae decipit . deus neminem tentat formaliter loquendo , tentatione ad peccandum . caiet . in iacob . 1. vid twisse vindic : grat. l. 2. criminat . 3. digress . 2. cap. 5. ioh 14. 30. pis● : & ma●don : in lo●cum . heb. 9. 14 ▪ tile● . de malis angelis . th. 31 , 32 & de pro. 24. bonav . lib. 2. dist . 8. part . 2. per. totum . act. 5. 3. 1 kin. 22. 22. calvin . instit . l. 1. c. 14 ▪ sect. 17. diabolum potentem ad homines sibi subdendos & in captivitate retinendos non virtus ejus facit , sed humana peccata . mat. 12. 29 ▪ august . in psal . 71. rom. 5. 1. r●m . 7. 20. all c●●e used . mat. 15. 19. peccatum non infunditur de novo , sed elicitur & educitur de potentia peccati originalis . rom. 5. 12. aquin. 1. 2. q. 82. a. 4. scot. 4. sentent . d. 14. q. 1. ier. 17. 9. 2 chro. 21. 1. mat. 16. 23 2 thes . 3. 2 exod. 1. 10 the new king said , come , let us deale wisely . yet every oppressor is a soole , pro. 28. 1● ▪ isa . 1. 16. gal. 6. 1. 2 cor. 3. 5. ioh. 15. 5. non ait sine me de●iclius potestis facers : sed ait , sine me nihil potestis facere . concil . milevit . cap. 5. luk. 4. 13. 1 cor. 10. 13. a 2 chron. c. 18. b 2 chron. c. 16. c mat. 16. 16. d mat. 16. 22 , 23. eph. 6. 4. all sins are in a sense against nature , as nature was and should be : these are so called because they are against natures law , as nature is . vid. aquin. in rom. 1. rom. 1. 26. vid. sclater on rom. p. 170 , 171. ames theolog ▪ l. 2. c. 2 ▪ sect. 15. this law of nature tho it bee good in it selfe , yet in us it is no part of our regeneration , nor of our new man. vid. twisse vindie . ● lib. 3. errat 8. sect. 11. vid. scla . o● rom. 1. v. 31 gen. 6. 5. ps . 14 , 1. 3. contr. collator : c. 27. sclat . of tythes pag. 171 , 172 , 173 , 174. morton appeale l. 5 c. 17. sect. 2. sclat . of tythes p. 171 , 172 , 173 , 174. feild appendix part 2. sc. 6. p. 54 ▪ vid. harris serm. on the covenant . pa. 15. rom. 1. 17. deu. 23. 18 the price of a dog , id est of a buggerer . iun. & deodare in loc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 phocil . psa . 14. 1. ioh. 8. 44. homo homini lupus . 2 king. 8 13. lev. 18 23 the morall law was indeed given immediately to moses : but moses stood as a common father , and was then and there every man representative . maiemonid in more nevochim , part 2. c. 33. adrian the emperour canonized antinous his catamite for a god spartian . in adrcano iulian : in caesaribus . tertu . apol. c. 13. the like did alexander for his boy ephestion . iustin hist . l. 12. alii morbosi vel ex consuetudine quem-ad modum pilorum evulsiones , & ungnium esus , praeterea vero carbonum & terrae . adhaec autem libidin●sorum concubitus cum ma●ibus : aliis enim quidem natura , aliis vero ex consuetudine contingunt utii qui assueti fuerint a pueris . arist . eth. l. 7. c. 5. gen. 19. 8. 9. v. 7. non solum jure sed natura fiet . quod dicit mutaverunt naturalem usum ad habentes illum spectat chrys . in loc . 1 cor. 6. 1. rom. 1. 29 non dicit quoniam , a maverunt aut de●ideraunt sed exarserunt chrys . in loc . sueton in neron . c. 29. bonav●l . 2. d. 33. a. 2. q. ● . et . 2. aq●in . in rom. 1. lect. 8. dicuntur passiones , secundum quod proprie passio dicitur , ex eo quod aliud trahi●ur extra ordinem suae naturae , puta cum aqua cale●it , aut cum homo infirmatur . a ro. 1. 24. heb. 10. 26. sclat in rom. 1. 28. aquin. in rom. lect. 8 dicitur reprobus sensus , quo aliquis reprobandum judicium habet de agendis , secundum illud , 2 tim. 3. homines mente corrupti , reprobi circa fidem , cajetan . in loc. 2 cor. 5. 13. 5. vid. rittez . in salvian . pag. 10. artic. 36. contra. l●ther quast . 12. in exod. 4. cajetan . jentac . 8 , q. 1. de lib. arbit . medin . l. 3. de recta in deum fide c. by dried . de captiv . cap. 3. vid. valcut . to. 2. dis . 8. q. 3. punct . 4. 2. 2. q. 2. art 5. ad 1. ezek. 10. 2. on gal. v. 21. 22. gen. 3. 5. mar. 14. 38. gal. 6. 1. gen. 28. iam. 4. 10. deu. 8. 16. 1 tim. 3. 6. august . in psa . 58. caput omnium peccatorum superbia . aug. tract . 25. in ioan. evang. de civit. dei. lib. 5. cap. 12. lib. 4. in iulian . c , 3. a val. mar. l. 4. 26. lev. l. 26 b alexan. vid plut. in alex. ps . 138. 6. phil. 2. 3. vere existimemus aliquid occultum esse posse in alio quo no bis superior sit . aug. 83. quaest . q. 71 tentari & in tentationem non inferri non est malum imo etiam bonum est , hoc enim est probari . aug. l. 2. de bono persev : c. 6. non nobis exped it esse sine tentationibus , necro gemus deum ut non tentemur , sed ut non inducamur in tentationem . aug in psa . 73. greeneham . 1 cor. 6. 8. 10. 14. 1 tim. 6. 11. flye these things . 2 tim. 2. 22. flye also youthfull lusts . libidinem fugiendo superare . vid. aug. de honestate mulierum ▪ eph. 6. 13. iam. 4. 7. 1 pet. 5. 9. vvhen satan seeth his threatnings to be feared , then he terrifies more and more , such as are terrified already luth. on gal. eph. 6. 14. eph. 6. 16. in christo tu tentaberis — si in illo nos tenati sumus , in illo nos diabolum superamus , aug. in . psa . 60. christus diabolum vicit & pro te vicit , & tibi vicit , & in te vicit . aug. in psa . 49. rev. 2. 10. mat. 16. 23. 1 ioh. 5. 4. exo. 33. 2. ver . 3. v 4. deus iratus dioere videtur tu & populus tuus , — alioquin dixisset tu & populus meus . aug. quest . 149. super exod. tom. 4. psa . 46. 1. vid. aug. in loc. phi. 4. 13 lu. 10. 18 ro. 16. 20. mat. 23. 37. aug. in psa . 62. iam. 4. 7. rom. 8. 37 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2 chro. 20 20. iohn . ● . 4. eph. 6. 16. the weapons of our warfare are not carnall , but mighty , how ? through god. 2 cor. 10. 4. iam. 3. 15. mat. 15. 28. eph. 3. 20. sith wee have this in us , that if we did know them we would aske them and doe , do our diligenc to know them . eph. 6. 16. 1 pet. 5. 9. iam. 4 7. resist the divell and he will flee ● not onely run , but flye . eph. 6. 14. iud. 1. 6. rom. 6. 2. delectationes carnales nobis illicite multa suggerent , quibus non consentimus sed tamen non consentiendo contendimus , aug. in psa . 64. so. isa . 26 ▪ 16. prayer is in the hebr● . called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 id est a charme . psa . 19. 31. praesumptuosus peccat , non aestimando nimis misericordiam dei : sed contemnendo justitiam ejus . aquin. 22. q. 21. a. 2 ad . 2. scot. l. 4. d. 22. qua●tum ad aeternam , &c. 2. factus est omnium reus , &c. sic martyr loc . com : part 2. c. 14. sect. 7. 3. dispositive , nam ut ais , &c. vid. rog : treat . 6. c. 5. greg. mor●lw l. 21. c. 9. eph. 4. 23. the spirit of a thing is the quintessence of it . marbury thus , the spirit that is the imagination of our minde . rep. p. 20. 2 pet. . 2. 1 and this was the last act that david did before hee tooke his bed . 2 sam. 24. ● kin. 1. ● . 2 sam. 24. 10. 1 tim. 1. 5 heb 12. 6. ps . 22. 1. ps . 30. 7. heb. 10. 38 psa . 143. 4. 10. psa . 22. 1. ps . 119. 83 ps . 22 ▪ 17. ioh. 20. 29. 1 ps . 69. 3. 119. 82. 2 ps . 73. 28. 3. ps . 109 ps . 32. 4. ps . 31. 10. rom. 4. 18. 1 rom. 9. 8 2 gal. 3. 29. heb. 11. 1. mat. 5. 4. medieus quando aegritudine , &c. aug. in tract . 28. in evang. ioan. a zeph. 18. isa . 15. vid. calv. in zeph. 1. 8 b vid. leges sumptuarias . compta & ornata ista co njugum vita nihil differt a tragaedorum in scena versantium ornatu , sic. arist . o●con . l. 1. c. 4. cas . thesau . de con . l. 1. c. 4. aug. contra iulian. l. 5. c. 4. field . l. 3. c. 24. nec haec quae pa●●ris mala , &c. aug. in psa . 102. damnati blasphemant deum & in hoc peccant . aquin. 2. 2. q. 13. 4. 2. aquin. 2. 2. q. 13. 4. 2. 11 & supplem . 9. 98. a. 6. de ratione poenae , &c. aquin. 2. 2. q. 94. a. 3. ad . 4. 3. m. can. loc. l. 2 c. 4. p. 24. edit , colo● . rom. 1 24 aug. con . iulian . l. 5. c. 3. for this same purpose have i raised thee up that i might shew my power in thee . rom. 9. 17. ioh. 16. 9 2 chro. 15. 11. mat. 19. 11 1 cor. 7. 7. c. quid proposuisti . 32. qu. 7. ambros . in 16. luc. necessitas illius crimen tuum . 1 cor. 7. 37 mat. 19. 22. deus utitur satana , &c. vasq . 1. d 96 c. 10. 11. 64. ibid. d. 99. c. 4. n. 22. & . c. 3. n. 9. can loc. l. 2. c. 4. ad arg. 7. mark. 14 68. ego adolescens petieram , &c. conf. lib. 8. c. 7. rom. 7. 25 tentationi carnis nunquam , &c. durand . l. 2. d. 21. q. 11. 4. rogers trea. 4. c. 16 rule . 4. ioh. 5. 14 , 15. perk. cas . cons . l. a. c. 7 bonav . l. 2. d. 11. a. 1. q. 1. ad arg . & . d. 25. q. 4. vid aug. de civ . dei. l. 1. c. 17. 18. phi. 2. 13. rom. 7. 18. iam. 3. 17. iam. 1. 5. 2 tim. 3. 15 on gal. psa . 30. 18 1 cor. 10. 13. mat. 17. 21. eph. 6. 17. 2 cor. 10. 4 gladius dicitur sermo divinus , &c chrys . in mat. hom. 8. 2 cor. 4. 4 heb. 4. 1● . ideo iesus omnes has tentationes , &c. cajetan . in mat. 4. & ia●ic● . in l●c. 2 cor. 10. 4 on gal. vvier . de praestig . daemon . l. 5. c. 4 phi. 2. 16. heb. 4. 13 , 14. omnis morbus animae habet in scripturis medicamentum suum , aug. in psa . 36. ioh. 5. 39 de verb. isaiae , vidi dominum . hom. 3. gen. 2. 17. gen. 3. 3. parae . in gen. 3. 3. heb. 13. 4. ch. 5. 16. the way to have our secrets kept , is not to keepe them but to reveale them . vid. hook. on act. 2. 37 p. 243. pro. 18. 14. scot. sent. l. 4. d. 17. q. 1. aug. conf. l. 10. c. 3. ambro. serm. 2. in psa . 119. sozom hist . l. 7. c. 16. ad seipsos adhibent medici ; aegroti medicos alios . arist . polpit l. 3. c. 12. pro. 11. 13 epistola non ●rubescit . cic. epist . l. 5. ep . 12. lucceio . percuncta ●orem fugito , nam garrulus idem est . mor. lib. 1. epist pro. 11. 13 greeneham . cartw. in iam. 5. v. 16 gal. 6. 2. iam. 5. 16. heb. 12. 11 chrys . in gen 9. hom . 29. rain . apol. thes . sect. 33. pro. 23 35 greeneham . rom. 7. 22 2 cor. 4. 8. sicut hi qui habent inclusam , &c. orig. in ps . 31. & . hier. in eccl. c. 10. perk. estate of a christian sect. 16. pige at sane peccare rursus , &c. tertull. de poenit . c. 7. ge. 20. 30. perk. conflict of satan with a strong christian . vid perk. cas . consc . lib. 1. c. 11. sect. 1 pag. 284. latinae edit . prin. perpet . p. 3. 5. vitia ferina . forma dat nomen & esse . vid. can. relict part . 1. durand . l. 4. d. 17. q. 4. n. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . mat. 27. 5 scot. 3. sent d. 3. q. r. sect. dicitur communiter . luk. 7. 47. iude v. 4. iam. 4. 6. praefat. tom. 1. german . mar. 8. 34. 2 cor. 12. 7. he. 11. 35 tortured , not accepting deliverance . 1 cor. 4. 15. chrys . de poenit . hom . 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . vid. bud. in comment . nihil sic probat spiritualem virum , &c. aug. in gal. 6. rom. 12. 15. multi homines cum a somno , &c. aug. in gal. 6. gal. 6. 14. habeat aliquis sanum olfactum animae sentit quomodo puteant peccata . aug. in psa . 38. 5. luk. 4. 13. philem. 9 ferus . in iob. 3. serm 18. lib. 2. d. 6. q. 4. paat . 1. q. 114. art . 5. notes for div a17936-e12910 part ii. gen. 4. 13. frangere dum met●it , &c. mar. apoph . 111. 2 tim. 6. 12. greeneham . arist . eth. l. 7. c. 6. cum quisque legem viribus suis , &c. aug. expos . proposit . ex epist . ad rom. 2 cor. 12. 9. aug. in . psa . 31. 1 cor 5. 1 gal. 20. animus qui multorum scelerum sibi conscius est , &c. chrys . in 1 cor. 6. hom 17. c. 1. v. 13. perk. of imaginat . cap. 3. calvin . inst . l. 1. c. 3. sect. 1. clem. alex. in protreptico . dici frequenter audimns o deus . cyprian . de idol . vanit . molin . d● cognit . dei. p. 7. psa . 10. 4. tit. 1. 16. 2 pet. 2. 1. 2 tim. 3. 5 mala & impia corsuetudo , &c. cie . de nat. deor. l. 1. iob. 2. 9. mal. 1. 2. deus optimus , maximus ; optimus , is before maximus . vid. molin . de cognit . dei. p. 25. 1 tim. 1. 13. act. 26. 11 quo in loco a facinore abhorrebit , &c. arist . rhet. l. 1. c. 14. esta bonus miles , &c. iuven. sat. 8 1 tim. 1. 10. lev. 19. 12 1 tim. 2. 14. eccl. 9. 2. 1 sam. 14. 26. ier. 10. 2. 1 sam. 20. 15 , 16. psa . 32. 5. ier. 3. 12. pro. 28. 13 ezek. 18. abbots ans . to bishop . c. 1. sect. 1. p. 995. bonav . l. 4. d. 38. a. 1. q. 1. resol . fractio voti est quaedam infidelitatis species . aquin. 2. 2. q. 88. 3. c. ps . 110. 3. ps . 51. 12. aquin. 22. q. 88. on gal. greentham on psa . 119. v. 106. quod licet ingratum est &c. ovid amor. lib. 2. vid. aquin. 2. 2. q. 35. a. 1 ad 4. becan . sum. tom . 2. tract . 2. c. 5. q. 5. sect. 6. gen. 28. 20 , 21 , 22. gen. 32. 10 gen. 33. gen. 34. gen. 34. 30 gen. 25. 1. non sitis p●gri ad vovendum : &c. aug. in psa . 75. ps . 76. 11. luk. 15. 7. ma. 18. 12. isa . 38. 3. respicere nihilo facilius est , &c. arist . polit. l. 4. c. 1. 1 kin. 11. 4. 15. 3. eph. 2. 12. so rom. 2 15. paul saith , not that the gospell , but that the worke● of the law is written in our heart . 1 tim. 3. 16. mat. 11. 25. 1 cor. 1. 20. 23. mat. 16. 17. 1 cor. 1. 20. 1 cor. 3. 18. pro. 30. 17 ▪ mat. 15. 4 ▪ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 9. 1. mat. 15. 2. mar. 7. 2. ioh. 16. 2. 1 ioh. 3. 20 ▪ spirituall sins are not so base , as carnall sins : 1. because they are not so common to us with beasts . 2. because they do not so take away the naturall use of reason . aquin. 2. 2. q. 144. a. 2. ad . 4. m & q 142. a. 4. 0. gen. 4. 7. arist . rhet. 2. c. 6. aqui. 2. 2. q. 144. a. 2. gen. 3. 7. luk. 18. 13 ps . 40. 12. aquin. 2. 2. q. 144. ● . 2. ad ult . furem odio habet & sycophantam quisque arist . rhet. 1. c. 4. luk. 15. 8. eph. 4. 18. luk. 15. 17 2 sa. 12. 7. ps . 32 , 4 , 5. the cure in repentance ▪ quis homicida desperetsi in spem redditus est , &c. aug. tract . 28. in ioan. evan. 1 ioh. 3. 15. mat. 5. 21 , 22. 1 ioh. 3. 12. mat. 27. 18 ex. 14. 13 mat. 4. 6. ps . 119. 62 eph. 6. 13 , 14. 1 cor. 7. 29 rom. 1. 16 1 king. 18 28. givitas eum qui se ipsum necaverit mulctat . &c. arist . eth. l. 5. c. 11. inter pontem & fontem miserecordia domini . cupidi●as si solum dixerit , &c. arist . eth. l. 7. c. 6. so ioh. 8. 4. taken in adultery in the very act . the word translated act is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . id est , in the theft , perhaps to intimate the great theft which is in adultery . mat. 12. 43 2 pet. 2. 10 2 pet. 2. 14 vt merere , alvum leva . re , liberis operam dare . vid. cic. offic. l. 1. pro. 5. 11. 7. 26. 31. 3 1 pet. 2. 11. pro. 9. 7. pro. 6. 33. 1 thes . 4. 3. 1 pet. 2. 11 aeschines temar . chum a concione arcendum , &c. vid. navar. manual . c. n. 6. so paul , 1 cor. 6. 18. aggravates fornication for that it is against our owne body . vid. erasm . paraph. in 1 cor. 6. 18. vid. gen. 38 ver . 9. quisquis affectus illos frenare non potest , &c. lact. l. 6. c. 23. lev. 18. 23 20. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil . praeceperunt nobis sapientes nostri , &c. maiemon . more nevoch . par . 3. cap. 49. lev. 18. 22 so iudg. 19. 22. they would rather do wickednesse on the man , than commit folly with the old mans daughter , a virgin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil . arist . in pol lib. 2. c. 9. & euseb . de prepar . evan . l. 6. athaen . l. 13 erat justa quaedam retributio his qui naturae subverterant leges , &c. chrys . ser. de adam . sadomitis . see the phrase luk. 17. 29. it rained , fire and brimstone , ( not water . ) grandis peccatorum clamor est , &c salvian . de guber . dei l. 1. miserecordia mea suadet ut parcam , &c. salvian . ib. o fuge te tenerae pue●orum credere turbae : nam causam justi , semper amo ris habent . tibull : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . quae qua●ti sint criminis , &c. salvian de guber . dei. l. 6. 1 cor. 7. 9. luk. 17. 27. in the daies of noah , saith the text , they did eate , they drank . &c. but ver . 28. we read , that in the daies of lot they did eate , they dranke , &c. it is not ●aid ( they maried ) in lots dayes . lev. 20. 13 lev. 18. 22 lev. 20. 13 deu. 23. 17 1 kin. 20. 12. 2 kin. 22. ● . eph. 4. 19. ser. ne desperamus si in bene operando tardi sumus . et hom. 1. m. 1 thess . 1. ier. 15. 1. ezek. 14. 14 zach. 13. 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . rom. 7. 23 isa . 1. 10. isay 30. 21 vnderstand all this of a conscience sanctified . so paul stiles them , 2 cor. 7. 1. dow● . vvarf . p. 4. l. 2. c. 8. sect. 3. gal. 6. 1. 1 cor. 7. 36 in 1 thes . c. 4. hom. 5. & in gen. 35. hom. 59. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . phocil turpe habitum erat , &c. alex. geneal . l. 4. c. 20. philo. de vit . contemt . aug. de civ . dei. l. 2. c. 28. chrys . hom 74. in mat. neceph . in vit . chrys . durant . de rit . eccl. l. 1. c. 18. regius orat. christ l. 1. c. 3. chrys . in coloss . 4. hom. 12. viduis , 1 cor. 7. 8. sic vocat muli●res nuptas , &c. parae , in 1 cor. 7 , 8 , 9. 1 tim. 5. 14. 1 tim. 5. 11. v. 2. si qui impediti sunt ex nuptiis . &c. chrys . in hebr. hom. 7. 1 cor. 6. 15 cap. et● clerici extra de judiciis , &c. iac. cujacius reprehendit in recit . posthumus ad . c. 4. 〈◊〉 clerici . neh. 13. 2. iudg. 16. aliquid est dandum adolescentibus . object . sol. one act doth not ever denominate . 2 pet. 2. 9 , 10. eccl. 7. 26. pro. 22. 14. 1 cor. 7. 9. 2 pet. 2. 14. gen. 29. 25 modestie keepes the key of chastitie . quod unum habebant in malis bonum , perdunt peccandi verecundiam . senec. de vit . beata , cap. 12. peribit ille cui periit pudor . plau. in bacch . erubuit salv●res , terent . moderator cupiditatis est pudor . cic. de fin. l. 2. * 1 tim. 4. 5 pro. 5. 19. ver. 15. heb. 13. 4. pro. 2. 17. gen. 22. 26 2 tim. 2. 22 pro. 5. 8. iob 31. ● . iob 1. 8. arist . de a●im . l. 1. c. 5. turpe est cum aetate senueris , & defluxeris , libidinem tamen minime consenuisse . na● . orat . 40. p. 648. edit . ●aris . turpe sen●lis amor . petrarch . epist . l. 5. epist . 9. in carmin . de rebus suis & de calamit ani●● suae . 2 sam. 11. 1 kin. 11. 3 , 4 neh. 13. 26. gen. 39. 6. gen. 39. 10w to venture on the occasion shewes there is in the heart an implicite consent to the sin , tho for the present we seem to feele the contrary . iob 31. 1. ioh. 17. 15. 1 thes . 4. 4. biblida quid refer●● ? ovid. de arte. eph. 4. 13. pro. 11. 36 * 2 cor. 12. 21. mat. 28. 9. gen. 38. 26 iud. v. 13 mat. 3. 8. opus imperf . in c. 3. mat. hom. 3. pro. 11. 5. pro. 5. 9. notes for div a17936-e18360 vulg. & vatabl . vsura geneva . burdens , their note is , you presse them with usury . deodate . gravezze his note is le usure . exod. 22. 25 thou shalt not bee to him as an vsurer heb. iam. 1. 26. quid dicam de usuris quas etiam ipsae leges & judices reddi jubent . august . ep . 54. decret . caus . 13. q. 4. c. 11. iob. 20. 15. iosh . 7. 11. 24 , 25 if i have received any bribe , i will restore it , 1 sam. 12. 3. arist . eth. l. 3. c. 1. neither is there any one place giving leave to a iew , to hire his money out to a rich foe , only to ( the stranger . ) luk. 6. 35. neque enim tu eris obnoxius , quae pater quesivit iniquo forte compendio : e●si enim quae habes ex rapina collecta sunt , non tu tamen ca rapuisti . chrys in 1 tom. cap. 4. hom. 12. e. contra navarr . manual . c. 17. n. 270. & seq . vid. greg. de val. tom 3. dis . 5. q. 21 p●n . 3. iure divino omnia sunt communia : &c. aquin. 2 2 q 66. a. 7. lumb . sent. 14. d. 15. ferenda est magis omnis necessitas quam perpetranda est aliqua iniquitas , tamen aliud est de necessitate peccare aliliud in abundantia ▪ pauper men dicus fur●um facit , ex ●macie pro●essit iniqui●as . aug. in psa . 73. porsitan quispiam ●ixerit , non●●e igitur sa●iens , &c. offic. lib. 3. colloq . in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . antiochus seleuci filius , contrahendis incestis cum noverca nuptiis egra vissimo evásit morbo . appian : de bell ▪ syriac plut : vita demetr . quaest . a paulo ebero propos . georgio mullero an 1552. vid. sclat . in 2 thess . c. 3. v. 12. pro. 6. 30. and the law did count it to be done for need , though a man were able to make fourefold restitution . ames de consc : l. 5. c. 1. sect. 17. de matrim . lib. 1. c. 27. exod. 22. 1. 2 sam. 126. pr. 6. 30 , 31. deodate annotat. on pro. 6. 30 , 31. ainsw . on exod. 22. 3.