Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
rest_n	day_n	holy_a	rest_v	5,490	5	9.5408	5	true

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A12345	[The examination of vsury in two sermons.]	Smith, Henry, 1550?-1591.	1591 (1591)	STC 22660; ESTC S107786	20,249	52

riches and lands of Aldermen and Merchants and other in London do not last so long nor indure so well as the riches and lands of others in the countrey that their childreÌ„ do not proue so wel as others nor come to that place in the Common weale which for their welth their parents looked that they should come to I can giue no reason for it but the reason of Salomon He which increaseth by Vsurie gathereth for them which will be mercifull to the poore That is their riches shall go from their heires to Gods heires according to that The riches of the sinner is laid vp for the righteous that is the righteous shal inioy that which the wicked gathereth All riches are vncertaine but the riches which are euill gotten are most vncertaine They may be called moueable goods for they are verie moueable like the clowds which neuer rest till they fall as they climed God saith that he will smite the vsurer with his fist not with the palme of his hand but with his fist which giueth a greater blow As his hands were shut against the poore so Gods hands shall be shut against him that his punishment may be like his sinne But if you will heare their finall sentence Dauid saith here That they shall not dwell in Gods temple nor rest in his holy mountain TheÌ„ we wil seeke no moe punishments for this punishment is all punishmeÌ„ts If they shal not come to heaueÌ„ whose theÌ„ shal those riches be Nay whos 's then shall the honour be when that day commeth If he shall not rest in heauen then he shal rest in hell where no rest is Then saith one the vsurer shall crie vnto his children Cursed be you my children because you were the cause of these torments for least you should be poore I was an vsurer and robbed other to leaue riches vnto you To whom the children shall reply againe nay Cursed be you father for you were the cause of our torments for if you had not left vs other mens goods we had not kept other mens goods Thus when they are cursed of God they shall curse one an other curse the Lord for condeÌ„ning theÌ„ curse their sinnes for accusing theÌ„ curse their Parents for begetting them and curse themselues because they cannot helpe theÌ„selues As they which are blessed do nothing but blesse so they which are cursed do nothing but curse This is the secoÌ„d Vsury which the Vsurer shal receiue of God after he hath receiued Vsurie of men then the name of Vsurie shal be fulfilled as it signifieth biting so when it hath bitten other it shall bite the Vsurer to and neuer rest biting then they shall wish that they could restore againe as Zacheus did shall not restore because their money is gone Therefore if Christ be come to your hearts as he came to Zacheus house restore now as Zacheus did escape this iudgement This is the end of the vsurer and his money if they stay together till death yet at last there shall be a diuision The deuill shall take his soule the earth shall take his bodie the strangers shall take his goods and the mourners shall reioyce vnder their blackes and say wickednesse is come to the graue Therefore if thou wouldest not be counted an Vsurer then refraine to be an Vsurer now for they which are Vsurers now shall be counted Vsurers then Thus you haue heard the vsurers payment Now if you will know whether it be vnlawful to giue vsury as it is vnlawful to take vsurie I wish that you could resolue your selues that I might not speak of it for I haue heard som preachers say that there be some truthes which they would be loth to preach so there be some truthes which I would be loth to preach because many heare by halues some for malice or ignoraÌ„ce wil take things otherwise then they are spoken yet because I haue promised I will speake some thing of it Wel then may we neither take vsurie nor giue vsurie objection 1 I know that Ieremie saith I haue not lent vpon V surie to others neither haue others lent vpon V surie to me as though both were vnlawful not only to take vsury but to giue vsurie Answer But thereby Ieremie doth signifie that he was no medler in the world wherby they shold enuy him like other men therefore he cleareth himselfe chiefly from vsury because vsurers were most enuyed And to shew that he was not an vsurer he saith that he was not a borrower which is more lawfull theÌ„ to be an vsurer like a maÌ„ which saith I do neither hate him nor know him Why it was lawfull to know him but to proue that he did not hate him he saith he doth not know him So Ieremy to proue that he had not lent vpon vsurie doth say that he neuer borrowed vpon vsury which many will doe that wil not lend objection 2 The best expositors giue this sence of it I know beside that Christ did cast forth the buyers out of the Temple as well as the sellers Answer but that was not for buying but for buying in the Temple where they should not buy but pray or else it was as lawfull to buy any thing as it is lawfull to vse it objection 3 I know beside that it is a coÌ„moÌ„ saying if there were no buyers there would be no sellers if there were no bribe giuers there would be no bribe takers Answer But in this case it may be rather sayd if there were no takers there would be no giuers for the giuer doth not make the receiuer to take but the receiuer doth make the giuer to giue because he will not lend vnlesse the other will giue him for the loane therfore as we say the receiuer makes the theefe so I may say the receiuer of Vsurie makes the giuer of Vsurie Therefore I would be loth to compare theÌ„ which are constrained to borrow vpon Vsurie vnto them which did buy in the Temple and were not constrained more then they which sold in the Temple Much lesse may I compare them which giue Vsurie vnto theÌ„ which take Vsurie for there is as great ods betweene theÌ„ as there is between giuing and taking or betweene couetousnesse and necessitie for one is couetousnesse and the other is necessitie He which lendeth for vsurie lendeth for couetousnesse but he which borroweth vpon vsurie borroweth for necessitie Now for necessitie God hath allowed many things as for necessity it was lawfull for Adams sonnes to marie with AdaÌ„s daughters because there were no other women For necessitie it was lawfull for Dauid to eate the shewbread because he had no other foode For necessitie it was lawfull to worke and heale fight vpoÌ„ the Saboth which was not lawfull but for necessitie Therefore for necessitie why may not a man pay more then he borrowed seeing no Scripture doth forbid vs to pay more thaÌ„ we borrowed

the paines and cares and labours of another for he taketh no paines himselfe but onely expecteth the time when his interest will come in like the belly which doth no worke yet eateth all the meate WheÌ„ God had finished his creatioÌ„ he said vnto maÌ„ and vnto beasts and vnto fishes Increase and multiplie but he neuer said vnto money increase and multiplie because it is a dead thing which hath no seede and therefore is not fit to ingender Therefore he which saith to his money increase multiply begetteth a moÌ„strous birth like Anah which deuised a creature which GOD had not created before Christ sayth to his Disciples If you loue but them which loue you what are you better than the Publicans for they loue their brethren so I may say if you will lend to none but to them which will pay you Vsurie for it what are you better than the Iewes for the Iewes would lend for Vsurie if you be no better than the Iewes then you shall speede no better than they for as Christ said Except your righteousnesse do exceede the righteousnesse of the Pharisies your reward shall not exceede the reward of the Pharisies so except your charitie doe exceede the charitie of the Iewes your reward shal not exceede the reward of the Iewes All this doth shew that the Vsurer is like Esau of whom God said Esau haue I hated Now in the 112. Psalme you shall see who is like Iacob of whom God saith Iacob haue I loued for there Dauid saith a good man is mercifull and lendeth and straight vpoÌ„ it he setteth this crowne he shall neuer be moued but be had in perpetuall remembrance as if he should say this is the good maÌ„s Vsury this is his increase eueÌ„ a good name euerlasting ioy Again in the 23. of Exod. it is said LeÌ„d vnto him which wanteth without Vsurie that the Lord may blesse thee as if he should say let the Lord pay the increase feare not to be loosers by doing good for God hath giuen his word to requite it him selfe As he saith to them which were afraide to pay tithes and offer sacrifice Trie me if I will not powre downe a blessing vpon you so he seemeth to say vnto them which are afrayd to leÌ„d trie me if I will not powre downe a blessing vpon you WhoÌ„ will you trust if you do not trust your creator your father your redeemer your preseruer and your Sauiour Now you haue heard the vnlawfulnes of Vsurie you shall heare how many kindes there be of it As other crafts are called Mysteries so I may fitly call it the Mysterie of Vsurie for they haue deuised mo sorts of Vsurie thaÌ„ there be trickes at cardes I cannot recken halfe and I am afrayde to shew you all least I should teach you to be Vsurers while I disswade you from Vsurie yet I will bring forth some and the same reasons which are alledged against these shall condemne all the rest Some will not take Vsurie but they wil haue the vse of your pasture or your land or your orchard or your teame or your kine vntill you pay the money agayne which in that time will grow to a greater gayne to the Vsurer and a greater losse to the borrower than if he had paide more money than other vsurers are wont to take Some will not take vsurie 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 This vsurie is forbiddeÌ„ in the 2. of Amos where God complaineth faying They lye downe vpon the clothes which are laid to pledge shewing that we should not lye downe vpoÌ„ such clothes that is we should not vse or weare the thing which is laid to pledge Some will take no Vsurie but they will take a pawne which is better than the money which they lend and then they will couenant that if he bring not the money agayne by such a day he forfetteth his pawne which day the Vsurer knoweth that the poore man is not able to keepe and so keepeth the pawne for his money which is worth twise his money This Vsurie is forbidden in Leuit. 25. where it is sayd Thou shalt not take Vsurie or vantage as if he should say thou shalt not take the forfeiture for then thou takest vantage when thou takest more than thou lendest Some will not take Vsurie but they will buy some thing at a small price and then couenant with the borrower that he buy the same agayne of the same price at such day which day the vsurer knoweth that the borrower is not able to keepe and so he getteth for a little that which the other might haue sold for much more This vsurie is condemned in the 1. Thessa. 4. where it is sayd Let no man defraude or circumuent his brethren in any thing Some will not take vsurie but they will lend out their money to occupiers vpon condition to be partakers in their gaines but not in their losses so one takes all the paines and abideth all the venture and the other which takes no paines reapeth halfe the profit This vsurie is forbiddeÌ„ in 2. Thes. 3. 10. where it is sayd He which will not worke let him not eate Some will not take Vsurie but if he be a Labourer or a Mason or a CarpeÌ„ter which borroweth of him he wil couenaÌ„t with him for so many days work he shal labour with him so many dayes or so many weekes for no money but the loane of money This Vsury is condemned in Luke 10. 7. where it is said The labourer is worthie of his hire Some will not take Vsurie but if you haue not preseÌ„t money to pay for their wares they will set a high price of them for the forbearing of the time and so they do not onely sell their wares but they sell time to that is they do not onely sell their owne but they sell Gods owne Therefore one saith of these When he selleth the day he selleth the light and when he selleth the night he selleth rest therefore when he would haue the light of heauen and the rest of Paradise it shall be said vnto him that he hath sold both alreadie For he sold light when he sold the day and he sold rest when he sold the night and therefore now he can haue neither light nor rest Hereafter let not the Londoners say that they giue time but that they sell time There be other Vsurers which will not lend themselues but giue leaue to their wiues and they play like hucksters that is euerie moneth a peny for a shilling which is one hundred for another in the yeare But that I was informed of them since this sermon was preached I had left out our capitall Vsurers which wil not lend any money because they dare

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