<P_B1R>

<heading>

THE EXAMINATION OF VSURIE ; IN TWO SERMONS . (SMITH-E2-P2,B1R.3)

THE FIRST SERMON . (SMITH-E2-P2,B1R.4)

</heading>

{COM:verse_omitted}

These two verses must bee considered together , because one is the
question , and the other is the answer : (SMITH-E2-P2,B1R.7)

<font> Dauid </font> demands who shall come to heauen ?
(SMITH-E2-P2,B1R.8)

and God tels him that Vsurers <P_B1V> shall not come thether : as if
hee should say , They shall go to hell . (SMITH-E2-P2,B1V.9)

Therefore as <font> Paule </font> taught <font> Timothie </font> to
warne the~ which are rich , as though they had more neede to be warned
than other : so this sentence seemeth to bee penned for a warning to
the rich , because it strikes vpon the rich mans vice .
(SMITH-E2-P2,B1V.10)

{COM:insert_helsinki_sample_1_here}

<P_C2V>

When God set <font> Adam </font> his work , he sayd , <font> In the
sweate of thy browes shalt thou liue : </font> (SMITH-E2-P2,C2V.13)

not in the sweate of his browes , but in the sweate of thy browes :
(SMITH-E2-P2,C2V.14)

but the Vsurer liueth in the sweate of his browes , and her browes :
that is , by the paines and cares , and labours of an other ,
(SMITH-E2-P2,C2V.15)

for he taketh no paines himselfe , (SMITH-E2-P2,C2V.16)

but only expecteth the time when his interest will come in , like the
belly which doeth no worke , and yet eateth all the meate .
(SMITH-E2-P2,C2V.17)

When God had finished his creation , he sayd vnto man , and vnto
beastes , and vnto foules , and vnto fishes , <font> increase and
multiplie , </font> (SMITH-E2-P2,C2V.18)

but he neuer saide vnto money , increase and multiplie , because it is
a dead thing which hath no seede , and therefore is not fit to ingender
. (SMITH-E2-P2,C2V.19)

Therefore he which saith to his money , increase and multiplie ,
<P_C3R> begetteth a monstrous birth , like <font> Anah </font> , which
deuised a creature which God had not created before .
(SMITH-E2-P2,C3R.20)

Christ saith to his Disciples , <font> If you loue but them which loue
you , what are you better then the Publicans , (SMITH-E2-P2,C3R.21)

for they loue their brethren : </font> (SMITH-E2-P2,C3R.22)

so I may say , if you will lend to none but to them which will pay you
Vusurie for it , what are you better tha~ the <font> Iewes </font> ,
(SMITH-E2-P2,C3R.23)

for the <font> Iewes </font> would lend for Vsurie ,
(SMITH-E2-P2,C3R.24)

and if you be no better than the <font> Iewes </font> , then you shall
speede no better than they : (SMITH-E2-P2,C3R.25)

for as Christ sayde , <font> Except your righteousnes do exceede the
righteousnes of the Pharisies , your reward shall not exceed the
rewarde of the Pharisies </font> , (SMITH-E2-P2,C3R.26)

so , except your charitie do exceede the charitie of the <font> Iewes
</font> , your reward shall not exceede the reward of the <font> Iewes
</font> . (SMITH-E2-P2,C3R.27)

All this doth shewe , that the Vsurer is like <font> Esau </font> ,
<P_C3V> of whome God sayde , <font> Esau haue I hated . </font>
(SMITH-E2-P2,C3V.28)

Now in the 112. Psalme , you shall see who is like <font> Iacob </font>
, of whome God sayth , <font> Iacob haue I loued : </font>
(SMITH-E2-P2,C3V.29)

for there <font> Dauid </font> sayth , <font> a good man is mercifull ,
(SMITH-E2-P2,C3V.30)

and lendeth </font> , (SMITH-E2-P2,C3V.31)

and straight vppon it he setteth this crowne , (SMITH-E2-P2,C3V.32)

<font> he shall neuer be moued , but be had in perpetuall remembraunce
: </font> as if he should say , this is the good mans Vusurie ,
(SMITH-E2-P2,C3V.33)

this is his increase , euen a good name , and euerlasting ioy .
(SMITH-E2-P2,C3V.34)

Againe in the 23. of Exod. it is said , <font> Lend vnto him which
wanteth without Vsurie , that the Lorde may blesse thee : </font> as if
he should say , let the Lord pay the increase , (SMITH-E2-P2,C3V.35)

feare not to be loosers by doing good , (SMITH-E2-P2,C3V.36)

for God hath giuen his word to requite it himselfe .
(SMITH-E2-P2,C3V.37)

As he sayth to them which were afrayd to pay tythes , and offer
sacrifice , <font> Try me if I will not powre down a blessing <P_C4R>
vpon you : </font> (SMITH-E2-P2,C4R.38)

so he seemeth to say vnto them which are afrayd to lend , try me if I
will not powre downe a blessing vppon you . (SMITH-E2-P2,C4R.39)

Whome will you trust , if you doe not trust your Creator , your Father
, your Redeemer , your Preseruer , and your Sauiour .
(SMITH-E2-P2,C4R.40)

Now you haue heard the vnlawfulnes of Vsurie , you shall heare how many
kindes there be of it . (SMITH-E2-P2,C4R.41)

As other Crafts are called Mysteries , so I may fitly call it , the
mysterie of Vsurie , (SMITH-E2-P2,C4R.42)

for they haue deuised moe sorts of Vsurie , than there be tricks at
Cardes , (SMITH-E2-P2,C4R.43)

I $can $not {TEXT:cannot} recken halfe , (SMITH-E2-P2,C4R.44)

and I am afraide to shewe you all , least I should teach you to be
Vsurers , while I disswade you from Vsurie , (SMITH-E2-P2,C4R.45)

yet I will shew you some , (SMITH-E2-P2,C4R.46)

and the same reasons which are aledged against these , shall condemne
all the rest . (SMITH-E2-P2,C4R.47)

<P_C4V>

Some will not take Vsurie , (SMITH-E2-P2,C4V.49)

but they will haue the vse of your pasture , or your lande , or your
orchard , or your teame , or your kine , vntill you pay the money
againe , which in that time will grow to greater gaine to the Vsurer ,
and a greater losse to the borower , than if he had paid more money
than other Vsurers are wont to take . (SMITH-E2-P2,C4V.50)

Some will not take Vsurie , (SMITH-E2-P2,C4V.51)

but they will take plate , and vessell , and tapistree , and bedding ,
and other houshold stuffe , to vse and weare , vntill their money come
home , which will lose more in the wearing , than the interest of the
money would come to . (SMITH-E2-P2,C4V.52)

This Vsurie is forbidden in the 2. of <font> Amos </font> , where God
co~plaineth saying , <font> They lye downe vpon the clothes which are
layd to pledge : </font> shewing , <P_C5R> that wee should not lye down
vppon such clothes , (SMITH-E2-P2,C5R.53)

that is , wee should not vse or weare the thing which is layd to pledge
. (SMITH-E2-P2,C5R.54)

Some will take no Vusrie , (SMITH-E2-P2,C5R.55)

but they will take a pawne which is better than the money which they
lende , (SMITH-E2-P2,C5R.56)

and then they will couenant , that if he bring not the money againe by
such a day , he forfitteth his pawne : which day the Vsurer knoweth ,
that the poore man is not able to keepe , (SMITH-E2-P2,C5R.57)

and so kepeth the pawne for his money , which is worth twise his money
. (SMITH-E2-P2,C5R.58)

This Vsurie is forbidden in <font> Leuit. </font> 25. , where it is
said , <font> Thou shalt not take Vsurie or vauntage </font> as if he
should say , thou shalt not take the forfeiture ; (SMITH-E2-P2,C5R.59)

for then thou takest vauntage , when thou takest more than thou lendest
. (SMITH-E2-P2,C5R.60)

Some will not take Vsurie , (SMITH-E2-P2,C5R.61)

but <P_C5V> they will buy some thing at a smal price , and then
couenant with the borrower that he buy the same againe of the same
price at such a day , which day the Vsurer knoweth that the borrower is
not able to keepe , (SMITH-E2-P2,C5V.62)

and so hee getteth for a little that which the other might haue solde
for much more . (SMITH-E2-P2,C5V.63)

This Vsurie is conde~ned in the 1. <font> Thess. </font> 4 where it is
said , <font> Let no man defraude or circumuent his brother in any
thing . </font> (SMITH-E2-P2,C5V.64)

Some will not take Vsurie , (SMITH-E2-P2,C5V.65)

but they will lend out their money to occupiers , vpon condition to bee
partakers in their gaines , but not in their losses :
(SMITH-E2-P2,C5V.66)

so one takes all the paines (SMITH-E2-P2,C5V.67)

and abideth al the venture , (SMITH-E2-P2,C5V.68)

& the other which takes no pains , reapeth halfe the profite .
(SMITH-E2-P2,C5V.69)

This Vsurie is forbidden in 2. <font> Thessa. </font> where it is saide
, <font> He which will <P_C6R> not worke let him not eate . </font>
(SMITH-E2-P2,C6R.70)

Some will not take Vsurie , (SMITH-E2-P2,C6R.71)

but if he bee a Labourer , or a Mason , or a Carpenter , which
borroweth of him , he will couenant with him for so many daies worke ,
(SMITH-E2-P2,C6R.72)

he shall labour with him so manie daies , or so many weekes for no
money , but the lone of money . (SMITH-E2-P2,C6R.73)

This Vsury is condemned in <font> Luk. </font> where it is said ,
<font> The labourer is worthie of his hire . </font>
(SMITH-E2-P2,C6R.74)

Some will not take Vsurie , (SMITH-E2-P2,C6R.75)

but if you haue not present money to pay for their wares , they will
set a high price of them , for the forbearing of the time ,
(SMITH-E2-P2,C6R.76)

and so they doo not onely sell their wares , but they sell time too :
(SMITH-E2-P2,C6R.77)

that is , they doo not onely sell their owne , but they sell Gods owne
. (SMITH-E2-P2,C6R.78)

Therefore one saith of these , <font> When he selleth the day he
selleth the light , (SMITH-E2-P2,C6R.79)

and when hee selleth <P_C6V> the night , he selleth rest :
(SMITH-E2-P2,C6V.80)

therefore when he would haue the light of heauen , and the rest of
Paradise , it shall be said vnto him that he hath solde both alreadie .
(SMITH-E2-P2,C6V.81)

For he solde light when he sold the day , (SMITH-E2-P2,C6V.82)

and he solde rest when he sold the night : (SMITH-E2-P2,C6V.83)

and therefore now he can haue neither light nor rest . </font>
(SMITH-E2-P2,C6V.84)

There be other Vsurers which will not lend themselues , but giue leaue
to their wiues , (SMITH-E2-P2,C6V.85)

and they play like hucksters , that is , euerie moneth a penny for a
shilling , which is one hundred for another in the yeare .
(SMITH-E2-P2,C6V.86)

But that I was informed of the~ since this Sermon was preached , I had
left out our {TEXT:out} capital Vsurers , which will not lend any money
, because they dare not require so much gaine as they would haue :
(SMITH-E2-P2,C6V.87)

but if you would borrow an hundred pounde , they will giue you <P_C7R>
wares worth three score pounde , (SMITH-E2-P2,C7R.88)

and you shall answer them an hundred pound for it .
(SMITH-E2-P2,C7R.89)

These are the Vsurers generall which lurke about the Citie like Rats ,
and Wesels , and Fulmers , of whom may bee said the same which is said
of the diuels , (SMITH-E2-P2,C7R.90)

<font> they seeke whom they may deuoure . </font> (SMITH-E2-P2,C7R.91)

There be other Cosins to Vsurers , which are not counted Vsurers , such
as aske money for that which they should giue freelie : such as take as
much for a counterfeit as for the best : such as take a fee of a Client
and doo him no pleasure : such as take money for Masses , and Dirges ,
and Trentalls , and Pardons , and such like drugs , which do no more
good than fire out of the chimney . (SMITH-E2-P2,C7R.92)

This is a kind of Vsury and deceit beside , which one day they will
cast away as <font> Iudas </font> <P_C7V> did his thirtie pence .
(SMITH-E2-P2,C7V.93)

Now you haue heard the kinds of Vsurie , you shall heare the arguments
which are deuised for Vsurie . (SMITH-E2-P2,C7V.94)

Sinne is neuer complet vntill it bee excused : (SMITH-E2-P2,C7V.95)

this is the vauntage which the deuill getteth by euery sinne ,
(SMITH-E2-P2,C7V.96)

whensoeuer he can fasten any temptation vppon vs , wee giue him a sinne
for it , and an excuse to boote , as <font> Adam </font> our father did
. (SMITH-E2-P2,C7V.97)

First he sinned , (SMITH-E2-P2,C7V.98)

and then he excused : (SMITH-E2-P2,C7V.99)

so first we sinne , (SMITH-E2-P2,C7V.100)

and then we excuse : (SMITH-E2-P2,C7V.101)

first an Vsurer , (SMITH-E2-P2,C7V.102)

& then an excuser . (SMITH-E2-P2,C7V.103)

Therefore euerie Vsurer will defend Vsurie with his tung , though he
condemne it with his conscience . (SMITH-E2-P2,C7V.104)

If the Image makers of <font> Ephesus </font> had not liued by Images ,
they would haue spoken for Images no more than the rest :
(SMITH-E2-P2,C7V.105)

for none stood for Images but the Image <P_C8R> makers :
(SMITH-E2-P2,C8R.106)

so if the Vsurers did not liue by Vsurie , they woulde speak for Vsurie
no more than the rest : (SMITH-E2-P2,C8R.107)

for none stand for Vsurie but Vsurers . (SMITH-E2-P2,C8R.108)

It is an easie matter , if a man be disposed , to speake something for
euerie vice ; as some defende the Stewes : some defende Nonresidencie :
some defend swearing by my faith : some defende bowling vppon the
Saboath : and some defend Vsurie . (SMITH-E2-P2,C8R.109)

But , <font> will you pleade for Baal ? </font> <paren> saith <font>
Ioash </font> </paren> (SMITH-E2-P2,C8R.110)

that is , will you pleade for sinne which will pleade against you ?
(SMITH-E2-P2,C8R.111)

A sin is a sin when it is defended : (SMITH-E2-P2,C8R.112)

nay , a sinne is two sins when it is defended : (SMITH-E2-P2,C8R.113)

for <font> he which breaketh one of the least Commandements </font>
<paren> saith Christ </paren> and teacheth others to doo so , <font> is
the least in the kingdom of heauen . </paren> (SMITH-E2-P2,C8R.114)

A Squire of low degree is a Squire of no degree : (SMITH-E2-P2,C8R.115)

so <P_C8V> the least in the kingdome of heauen is none of the kingdome
of heauen . (SMITH-E2-P2,C8V.116)

Who then is the least in the kingdome of heauen ? (SMITH-E2-P2,C8V.117)

not he which breaketh the least of the Commandements , but he which
teacheth others to doo so : (SMITH-E2-P2,C8V.118)

that is , he which by defending , and excusing , and minsing , and
extenuating his sinne , incourageth others to sinne too .
(SMITH-E2-P2,C8V.119)

To defend Vsurie , they distinguish vppon it , as they distinguish of
lying : (SMITH-E2-P2,C8V.120)

as they say , there is a pernicious lye , and an officious lye , and a
merrie lye , and a godly lye : so they say , there is the Merchants
Vsurie , and the Strangers Vsurie , and the Widdowes Vsurie , and the
Orphanes Vsurie , and the poore mans Vsurie , and the biting Vsurie ,
and the charitable Vsurie , and the necessarie Vsurie .
(SMITH-E2-P2,C8V.121)

<P_D1R>

As God said <font> ye shall die , </font> & the woman sayd , <font>
peraduenture ye shall dye </font> , and the Serpent said , <font> ye
shall not dye </font> ; so there be three opinions of Vsurie :
(SMITH-E2-P2,D1R.123)

some say like God , <font> thou shalt dye </font> ,
(SMITH-E2-P2,D1R.124)

they thinke that Vsurie is vtterly vnlawfull , because God hath vtterly
forbid it : (SMITH-E2-P2,D1R.125)

some say like the woman , <font> peraduenture thou shalt dye </font> ,
(SMITH-E2-P2,D1R.126)

they doubt whether Vsurie be vtterly vnlawfull or no , because it is so
much tollerated : (SMITH-E2-P2,D1R.127)

some say like the Serpent , <font> thou shalt not dye </font> ,
(SMITH-E2-P2,D1R.128)

they thinke that Vsurie is lawfull , because it is gainefull , as
<font> Saule </font> thought that the Idolaters beastes should not be
killed because they were fat . (SMITH-E2-P2,D1R.129)

But as he was commaunded to kill the fat beastes , as well as the leane
, so we are commanded to kill fat sinnes as well as leane sinnes ;
gainefull sinnes as well as prodigall sinnes . (SMITH-E2-P2,D1R.130)

<P_D1V>

They which pleade for Vsurie , obiect these arguments .
(SMITH-E2-P2,D1V.132)

First they say , God doeth alow some kinde of Vsurie ,
(SMITH-E2-P2,D1V.133)

for in <font> Deut. </font> 2.3 it is said <font> of a stranger thou
mayest take Vsurie . </font> (SMITH-E2-P2,D1V.134)

I perceiue no scripture speaketh for Vsurers . (SMITH-E2-P2,D1V.135)

<font> Of a stranger </font> <paren> sayth God </paren> <font> thou
mayest take Vsurie : </font> (SMITH-E2-P2,D1V.136)

but thou takest Vsurie of thy brother , (SMITH-E2-P2,D1V.137)

therefore this condemneth thee , because thou vsest thy brother like a
stranger . (SMITH-E2-P2,D1V.138)

Here <font> stranger </font> doth signifie the <font> Iewes </font>
enemies , whome they were commaunded to destroy : (SMITH-E2-P2,D1V.139)

therefore marke how much this maketh against Vsurie , which they obiect
for Vsurie . (SMITH-E2-P2,D1V.140)

God doeth not license the <font> Iewes </font> to take Vsurie of any ,
but their enemies whome they might kill : (SMITH-E2-P2,D1V.141)

They might not be Vsurers vnto any , but to them of whom they might be
destroyers , whome they might <P_D2R> slay , (SMITH-E2-P2,D2R.142)

of them only they might take Vsurie : shewing that Vsurie is a kind of
punishment , and such a kind of punishment , as if we are to kill a man
, it were a very fit punishment for him , (SMITH-E2-P2,D2R.143)

and therefore the <font> Iewes </font> might take Vsurie of none , but
them whom they might kill . (SMITH-E2-P2,D2R.144)

Secondly , they say that they lend for compassion ,
(SMITH-E2-P2,D2R.145)

and so make Vsurie a worke of charitie . (SMITH-E2-P2,D2R.146)

This were charitie not to be partakers in our gaines , but to be
partakers in our losses , (SMITH-E2-P2,D2R.147)

but Vsurers will be partakers in our gaines , but not in our losses ;
(SMITH-E2-P2,D2R.148)

nay , though we lose , yet they will gaine : (SMITH-E2-P2,D2R.149)

is this charitie ? (SMITH-E2-P2,D2R.150)

it is colde charitie to partake in our gaines , and not in our losses .
(SMITH-E2-P2,D2R.151)

Thirdly , they say , if he gaine and I gaine too , is not this well ,
(SMITH-E2-P2,D2R.152)

may he not consider my friendship <P_D2V> and be thankefull ?
(SMITH-E2-P2,D2V.153)

yes , hee may be thankfull , (SMITH-E2-P2,D2V.154)

but no man is bound to be thankfull , (SMITH-E2-P2,D2V.155)

but when he hath receiued a good turne , then he is tried whether he
wil be thankfull or no : (SMITH-E2-P2,D2V.156)

and if he requite thy curtesie , then he is thankefull ,
(SMITH-E2-P2,D2V.157)

but if thou bind him to requite it , then thou are couetous .
(SMITH-E2-P2,D2V.158)

Fourthly they say , Vsurie is necessarie for Orphanes and Widdowes ,
and Straungers , which haue no other way to get their liuing ,
(SMITH-E2-P2,D2V.159)

and therefore some Vsurie must be tolerated . (SMITH-E2-P2,D2V.160)

If Vsurie be necessarie for vs , how did the <font> Iewes </font>
without it ? (SMITH-E2-P2,D2V.161)

Did God thinke it good for the state of their common weale to be
without Vsurers : (SMITH-E2-P2,D2V.162)

and is it good for the state of our common weale to haue Vsurers ?
(SMITH-E2-P2,D2V.163)

this is wisdome against God . (SMITH-E2-P2,D2V.164)

Fiftly they say : If I may not <P_D3R> gaine by the money which I lend
, I will lend no more , but keepe my money to my selfe :
(SMITH-E2-P2,D3R.165)

nay , that is as bad to keepe thy money from them which neede , as to
lend thy money for Vsurie . (SMITH-E2-P2,D3R.166)

For Christ saith , <font> from him which borroweth , turne not away thy
face . </font> (SMITH-E2-P2,D3R.167)

Therefore thou are bound to lende . (SMITH-E2-P2,D3R.168)

As he hath a cursse in <font> Prou. </font> 11. which keepeth his Corne
when hee should sell it to them which hunger : so he hath a cursse in
<font> Eze. </font> 18. which keepeth his money when he should lende it
to them which want . (SMITH-E2-P2,D3R.169)

Sixtly they say , because Vsurie comes of biting , the biting Vsurie is
onely forbidden , and none but the biting Vsurie :
(SMITH-E2-P2,D3R.170)

why then all Vsurie is forbidden , (SMITH-E2-P2,D3R.171)

for all Vsurie commeth of biting , to shewe that all Vsurie is
vnlawfull . (SMITH-E2-P2,D3R.172)

<P_D3V>

Lastly , they aleadge the Law of the land for it ,
(SMITH-E2-P2,D3V.174)

and say , the Queens Statute doeth allowe vs to take vppon Vsurie tenne
in the hundreth . (SMITH-E2-P2,D3V.175)

These are like the <font> Iewes </font> which sayd , <font> We have a
lawe , (SMITH-E2-P2,D3V.176)

and by our lawe he shall dye : </font> (SMITH-E2-P2,D3V.177)

when they could not saye by Gods lawe he shall die , then they said
<font> by our lawe he shall dye : </font> (SMITH-E2-P2,D3V.178)

so when they $can $not {TEXT:cannot} say by Gods lawe we may take
Vsurie , they say by mans law we may take Vsurie ,
(SMITH-E2-P2,D3V.179)

this is the poorest defence of all the rest : (SMITH-E2-P2,D3V.180)

for if Gods lawe forbid thee , can any lawe of man excuse thee :
(SMITH-E2-P2,D3V.181)

As it would not serue <font> Adam </font> to say , <font> the woman bad
me </font> , so it will not serue the Vsurer to say , the Lawe doth
licence me . (SMITH-E2-P2,D3V.182)

But he $can $not {TEXT:cannot} say , the Law doth license me :
(SMITH-E2-P2,D3V.183)

for though peraduenture our law do tollerate more than should be
tollerated , yet <P_D4R> I would haue you know , that our lawe doeth
not allow tenne in the hundreth , nor fiue in the hu~dreth , not one in
the hundreth , nor any Vsurie at all : (SMITH-E2-P2,D4R.184)

but there is a restraint in our law , that no Vsurer take aboue tenne
in the hundreth , (SMITH-E2-P2,D4R.185)

it doeth not allow tenne in the hundreth , (SMITH-E2-P2,D4R.186)

but punisheth that tyrant which exacteth aboue tenne in the hundreth .
(SMITH-E2-P2,D4R.187)

It is much like that tolleration which we reade of diuources .
(SMITH-E2-P2,D4R.188)

For the hardnesse of mens hearts , Christ saith , that <font> Moses
</font> did suffer the man and wife to part asunder :
(SMITH-E2-P2,D4R.189)

So for the hardnesse of mens hearts , our <font> Moses </font> our
Prince is faine to suffer as it were a kinde of Vsurie , because
otherwise no men would lende . (SMITH-E2-P2,D4R.190)

These are the best excuses which our Vsurers haue to pleade for
themselues , against they come <P_D4V> before the tribunall of God ;
(SMITH-E2-P2,D4V.191)

and if their reasons will not stande before men nor their owne
conscience , how will they stande before the Lorde ?
(SMITH-E2-P2,D4V.192)

Now , you long to heare what the Vsurer is like . (SMITH-E2-P2,D4V.193)

to what shall I liken this generation ? (SMITH-E2-P2,D4V.194)

They are like a Butlers boxe : (SMITH-E2-P2,D4V.195)

for as all the counters at last come to the Butler : so all the money
at last commeth to the Vsurer , ten after ten , and ten after ten , and
ten to ten , till at last he receiue not onely ten for an hundreth ,
but an hundreth for ten . (SMITH-E2-P2,D4V.196)

This is the onely differnce , that the Butler ca~ receiue no more than
he deliuered : (SMITH-E2-P2,D4V.197)

but the Vsurer receiueth more than hee deliuereth .
(SMITH-E2-P2,D4V.198)

They are like a Moth ; (SMITH-E2-P2,D4V.199)

euen as a Moth eateth a hole in cloath , so Vsurie eateth a hole in
siluer : (SMITH-E2-P2,D4V.200)

If you haue a peece of siluer which <P_D5R> is as much as an hundreth
pounds , in one yere Vsurie will eate a hole in it as big as ten pounds
: (SMITH-E2-P2,D5R.201)

in two yeares she will eate a hole as big as twentie pounds :
(SMITH-E2-P2,D5R.202)

in three yeares she will eate a hole as big as thirtie pounds .
(SMITH-E2-P2,D5R.203)

Nay , now they say , he is but a bad husband which $can $not
{TEXT:cannot} eate a hole as big as fiftie pounds in a yeare : that is
, which $can $not {TEXT:cannot} gaine halfe in halfe :
(SMITH-E2-P2,D5R.204)

how manie holes haue these Moths eaten in poore mens garments :
(SMITH-E2-P2,D5R.205)

They are like Nonresidents , that is , such bad members that no man
speaketh for them but themselues . (SMITH-E2-P2,D5R.206)

As no man standeth for Nonresidencie but he which is a Nonresident , or
he which would be a Nonreside~t : so no man standeth for Vsurie but hee
which is an Vsurer , or hee which would be an Vsurer .
(SMITH-E2-P2,D5R.207)

They are like <font> Iezabel </font> , which said , <font> Let me
<P_D5V> alone , (SMITH-E2-P2,D5V.208)

I haue a way </font> , (SMITH-E2-P2,D5V.209)

If there bee no way to liue <paren> saieth the false Steward </paren> I
knowe what to doo , (SMITH-E2-P2,D5V.210)

I wil deceiue ; (SMITH-E2-P2,D5V.211)

so if there bee no way to liue <paren> saieith the Vsurer </paren> I
knowe what to doo , (SMITH-E2-P2,D5V.212)

I will oppresse : (SMITH-E2-P2,D5V.213)

If I $can $not {TEXT:cannot} liue by buying , nor by selling , nor by
flattering , nor by labouring , I will liue by oppression .
(SMITH-E2-P2,D5V.214)

But as one in his Comment speakes to the false Steward , <font> Thou
saiest I knowe what to doo , but doest thou knowe what thou shalt
suffer ? </font> So I saye to Vsurers , you saye you knowe what to doo
, but doo you knowe what you shall suffer ? (SMITH-E2-P2,D5V.215)

In deed he knoweth not what to do , which knoweth not to doo well :
(SMITH-E2-P2,D5V.216)

and therefore Christ saide of his persecutors , <font> that they knewe
not what they did . </font> (SMITH-E2-P2,D5V.217)

Now I may conclude with <font> Paul , (SMITH-E2-P2,D5V.218)

I haue not spoken but the Lord . </font> (SMITH-E2-P2,D5V.219)

<P_D6R>

and therefore as the Lord said vnto <font> Saul </font> , that he
persecuted him : so they which resist this doctrine do contemne him ,
and not me . (SMITH-E2-P2,D6R.221)

<font> The end of the first Sermon . </font> (SMITH-E2-P2,D6R.222)

{COM:insert_helsinki_sample_2_here}

<P_F1R>

Now you would vnderstand the last question . If you haue bin Vsurers
alreadie , what you should doe with that money which you haue by Vsurie
, (SMITH-E2-P2,F1R.225)

surely euen as <font> Zacheus </font> did , restore it againe .
(SMITH-E2-P2,F1R.226)

If you $can $not {TEXT:cannot} say as <font> Samuel </font> said ,
<font> whose goods haue I taken ? </font> then you must saye as <font>
Zacheus </font> sayde , <font> whose goodes haue I kept ? </font>
(SMITH-E2-P2,F1R.227)

The best thinge is , to doe no man wrong , (SMITH-E2-P2,F1R.228)

but the next to that is , to make him amends . (SMITH-E2-P2,F1R.229)

This God signifieth when he saith , <font> put away the execrable thing
from you , </font> (SMITH-E2-P2,F1R.230)

that is , let no vnlawfull thing staye in youre hands , like the wedge
of <font> Achan </font> which he had got by sinne .
(SMITH-E2-P2,F1R.231)

The <P_F1V> same lawe serueth for all which is got wrongfully , which
was instituted against theeues , (SMITH-E2-P2,F1V.232)

<font> Restore it againe : </font> (SMITH-E2-P2,F1V.233)

the reason of this lawe is , because the sinne is not remitted , vntill
the debt be restored , (SMITH-E2-P2,F1V.234)

for as humilitie is the repentaunce of pride , and abstinence is the
repentaunce of surfet , and almes is the repentaunce of couetousnes ,
and forgiuenes is the repentaunce of malice , so restitution is the
repentaunce of Vsurie ; (SMITH-E2-P2,F1V.235)

as he which is not humble doeth not repent his pride , he which doeth
not abstaine doth not repent his gluttonie , he which doeth not forgiue
, doeth not repent his malice , so he which doeth not restore , doeth
not repent his Vsurie . (SMITH-E2-P2,F1V.236)

for how can he be said to repent for his Vsurie , which liueth by
Vsurie still . (SMITH-E2-P2,F1V.237)

Therefore <font> Daniel </font> saith to <font> Nebuchadnezzar ,
<P_F2R> Breake off thy sinnes by righteousness </font> , shewing , that
nothing but righteousnes can breake vnrighteousnes .
(SMITH-E2-P2,F2R.238)

As diseases are healed by the contrarie , so pride is healed by
humilitie , gluttonie by abstinence , malice by forgiuenes ,
couetousnes by almes , and Vsurie by restoring . (SMITH-E2-P2,F2R.239)

This <font> Paule </font> calleth , <font> The reuenge of a Christian ,
</font> when he takes reuenge vpon his sinnes , and punisheth his
lustes , so that he maketh them do the contrarie to that which they
would do . (SMITH-E2-P2,F2R.240)

Therefore you must restore that which you haue got by Vsurie ,
(SMITH-E2-P2,F2R.241)

or else you do not repent of your Vsurie . (SMITH-E2-P2,F2R.242)

As a Camell whe~ he come home , casteth off his burthen at the dore ,
that he may enter into his Stable , so they which are laden with other
mens goodes , when they goe to heauen , <P_F2V> must leaue their
burthen where they had it , least they be too grose to get in at the
narrow gate . (SMITH-E2-P2,F2V.243)

But as the Disciple of Christ said , <font> this is a hard speech
</font> , so to them which haue got most that they haue by vnlawfull
meanes , this is a hard speech , to bid them restore it againe :
(SMITH-E2-P2,F2V.244)

there be two great rubs in the way . First , the losse which they shall
sustaine , if they restore againe all which they haue got vniustlie .
Then the difficultie to restore it vnto the right parties .
(SMITH-E2-P2,F2V.245)

If you aske mee , as <font> Amaziah </font> asked the Prophet , <font>
How shall we doo for those hundreth tallents ? </font> How shall I liue
when al is gone which I haue got wrongfully ? I can say no more than
the Prophet said to him , (SMITH-E2-P2,F2V.246)

<font> The Lord is able to giue thee more than this .
(SMITH-E2-P2,F2V.247)

Zacheus </font> did not feare how he <P_F3R> should liue ,
(SMITH-E2-P2,F3R.248)

but <font> Zacheus </font> did feare to offende : (SMITH-E2-P2,F3R.249)

so thou shouldest not feare to restore other mens goods ,
(SMITH-E2-P2,F3R.250)

but thou shouldest feare to keepe other mens goods :
(SMITH-E2-P2,F3R.251)

and as <font> Zacheus </font> liued when hee had restored , so thou
shalt liue when thou has restored . (SMITH-E2-P2,F3R.252)

He which saith , <font> Trie me if I will not powre down a blessing ,
</font> trie him whether he will not powre down a blessing ;
(SMITH-E2-P2,F3R.253)

for he hath promised to blesse the lender aswell as the sacrificer .
(SMITH-E2-P2,F3R.254)

He which is the Lorde of all , can giue thee more than thou needest :
(SMITH-E2-P2,F3R.255)

but if you can not restore to the owner , nor to his heires , the~ giue
it to the poore , (SMITH-E2-P2,F3R.256)

for they are the next heires , (SMITH-E2-P2,F3R.257)

& repent that thou hast kept it so long : (SMITH-E2-P2,F3R.258)

but in no wise thou maiest keepe it to thy selfe , because it is none
of thine . (SMITH-E2-P2,F3R.259)

When <font> Hezekiah </font> was like to <P_F3V> die , <font> Esaiah
</font> sayd vnto him , <font> Set thy things in order before thou die
</font> . (SMITH-E2-P2,F3V.260)

That which hee aduised him hee aduiseth all ; (SMITH-E2-P2,F3V.261)

set your things in order before you die . (SMITH-E2-P2,F3V.262)

What is this to set things in order , but to restore vnto euerie one
his owne ? (SMITH-E2-P2,F3V.263)

When thou bequeathest thy bodie to the earth , then thy bodie is set in
order : (SMITH-E2-P2,F3V.264)

when thou bequeathest thy soule to God , then thy soule is set in order
: (SMITH-E2-P2,F3V.265)

when thou bequeathest thy goods to the owners , then thy goods are set
in order : (SMITH-E2-P2,F3V.266)

therefore if thou die with other me~s goods in thy hand , then thou
diest before thou haue set things in order , (SMITH-E2-P2,F3V.267)

and then thou diest in thy sinnes , (SMITH-E2-P2,F3V.268)

and then no promise in all the Scripture appertaineth vnto thee ,
because nothing is promised vnto sinners but vnto penitent sinners .
(SMITH-E2-P2,F3V.269)

Therefore that you may not die in <P_F4R> your sinnes , it is necessary
to make restitution before you die , (SMITH-E2-P2,F4R.270)

or els you die in your sinne , (SMITH-E2-P2,F4R.271)

and are crossed out of all the ioyes of heauen . (SMITH-E2-P2,F4R.272)

Therefore as <font> Abner </font> saide to <font> Ioah , Knowest thou
not that it will be bitternes in the latter end ? </font> So remember
whether this course will bee sweete or bitter in the end .
(SMITH-E2-P2,F4R.273)

Thus you haue heard the definition of Vsurie , and the deriuation of it
, and the vnlawfulness of it , and the kindes of it , and the
punishment of it , and the arguments which are alleaged for it , & what
may bee thought of them which doo not take Vusrie but giue Vsurie , and
what they should doo which haue got their liuing by Vsurie .
(SMITH-E2-P2,F4R.274)

Now , seeing you may not bee Vsurers to men , let euerie man hereafter
bee an Vsurer to God , <P_F4V> which promiseth ; If thou leaue father ,
or mother , or wife , or children , or house , or land for him , not
ten in the hundreth , but an hundreth for ten ; nay an hundreth for one
, and in the world to come life euerlasting : (SMITH-E2-P2,F4V.275)

that is , a thousand for one . (SMITH-E2-P2,F4V.276)

That we may receiue this Vsurie , let vs pray that the wordes which wee
haue heard out of this Psalme , may dwell with vs till we dwell in
heauen . (SMITH-E2-P2,F4V.277)

Finis . (SMITH-E2-P2,F4V.278)

