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 ...
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;
the baptised Person being buried with christ in Baptism, and rising out of his watery grave a new born Creature, 6. Rom. 3, 4. For in that he died, he died unto since once;
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.
Likewise reckon you also your selves to be dead indeed unto since, 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.
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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,
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 sometime of Heaven,
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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:
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. Matthew 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 you 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,
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,
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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,
This our Ancestors, who appointed this Annual Solemnity, seem to have been very sensible of, That there is no particular Grace or Virtue, the exercise of which is a more visible demonstration of a Divine and purified Mind, which is risen with christ,
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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 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 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.
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.
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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;
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;
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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.
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.
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; NONLATINALPHABET, equal returns of kindness;
but the like kindness of lending to you when your occasions require it), what thank have you? for Sinners also lend to Sinners, to receive as much again;, equal returns 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,
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,
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,
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,
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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.
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.
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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.
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.
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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:
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:
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,
and yet the Usury of all Victuals is as much forbid, as the Usury of Money, 23. Deuteronomy 19. Now if Usury be not morally evil, it can be unlawful to none,
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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.
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:
2. And yet the jews themselves were not expressly forbid, however they might understand it, to lend their Money upon Usury, to All their own Brothers, but only to the Poor:
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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.
It is true, in the Repetition of this Law, 23. Deuteronomy 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.
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.
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;
for though Rich men may sometime 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.
and the difference the Law makes between a Brother and a Stranger shows, that it is intended as an Act of Charity, which they owe to their Brothers, 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.
For which Reason also they were forbid to make any of their Brothers Bondmen, though they might buy the Children of the Heathen and Strangers for Bondmen and Bondmaids, 25 Levit. 39. etc. and the Blessing God promises shows, that it is the Reward of Charity.
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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,
This was the case, when Nehemiah reproved the Nobles and the Rulers for exacting Usury, 5 Nehemiah When the Prophet Isaiah threatens great Desolations against the Land, he thus describes it, And it shall be as with the People,
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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 Therefore the Prophet Ezekielem joins Usury with the Oppression of the Poor, and other acts of Violence, 18 Ezekiel 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,
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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.
but hath given his bred to the hungry, and clothed the naked with a garment, that hath taken off his hand from the poor, that hath not received Usury nor Increase, he shall live.
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.
There is but one place more, as I Remember, that mentions Usury, 15 Psalm 5. and there putting forth Money to Usury is joined with taking a Reward against the Innocent, which shows, 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,
For indeed among the jews, who were no Merchant's, 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;
but to supply their present Wants, and to take advantage of the Necessities of the Poor, to increase their own Fortune's by increasing their Poverty, was against all the Laws of goodness and Charity;
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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,
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.
yet if men borrow to increase their Trade and Fortune's, there is justice and Equity in it, that the Lender shall make Some Increase of his Money, as well as the Borrower.
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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,
but not of their Brothers, Because their Heathen Neighbours were Merchant's, as is plain of Tyre and Sidon, 23 Isaiah They improved their Money by Trade,
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,
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,
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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,
unless we can suppose, that his Lord would have been pleased with unjust and wicked Gain. 25. Matthew 27. Thou Ought too have put my money to the Exchangers,
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;
or Dove, but they made his Father's house, a house of merchandise. 2 John 14, 15. etc. It is certain the ancient Father's, 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;
for their great Arguments against Usury, Are leveled against Uncharitableness and Oppression of the Poor, as appears from Gregory. Nyssen, Saint Ambrose, Saint Basil, and Others;
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,
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 Nicaenae; but no Council ever forbade it to the Laity,
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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;
This may satisfy us in what Sense Usury is forbid, both by the Law of Moses and the ancient Writers of the Christian Church, viz. as contrary to Charity;
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:
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:
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.
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.
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;
To lock up our Money in our Chests to rust and canker, and to do no good with it, is what Saint James so severely threatens rich Men for, Go now you richl men, weep and howl for your misery's, which shall come upon you;
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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,
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 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.
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 Increase to the Rich.
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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.
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.
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;
But yet to make this Charity of Lending the more effectual, it must be confessed, that a Public Bank of Charity raised out of such free Loans, will have many Advantages above any Private Acts of this Nature;
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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 the more secure, where charitable People, may safely deposit their Money without Use, or those who cannot spare the Whole Interest, may abate Some part of it,
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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 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;
And could any thing in the World be more easy 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;
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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.
and could not with any reason grudge to lay up in a safe Bank? How many Are there, who would Easily be persuaded 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 settled, there would be very little need of giving.
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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,
and if out of a greedy desire of gain, we will lend nothing freely to the Relief and Encouragement of the Industria Poor, this will make all our other Usury and Increase, which is Lawful and Innocent in it self,
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