Usury Stated Overthrown, Treatise · Part 2 · Section 44 · Answer 2 (2 of 2)

Usury Stated Overthrown · Treatise · Part 2 · Section 44 · Answer 2 (2 of 2)

p. 1964. Nor doth the Aethiopick croſs me at all, which the Ch. foreſeeing, maketh him ſpeak ſo faintly, That it ſeemeth to intend this ſence. Yea, I ſay farther, that the ſame Aethiopick verſion doth rather make for me, eſpecially in theſe laſt words, not hoping for a retribution, which ſelf ſame thing I aſſert moſt ſtifly, that in lending there muſt be no retribution expected, but if any thing comes thankfully, freely, and unexpectedly, it may be received.

Num. 78.3. ſaith the Ch. The word foreign hoping for nothing again, has a quite contrary ſenſe put on it by the learned men who render it deſparing or cauſing to deſpair. This latter ſenſe the Syriack, Perſick, and Arabick, verſions favour.

1. Siriack, Do not fruſtrate the expectation of any. 2. Perſick do not make any deſperate, becauſe great is your reward. 3. The Arabick, do not fruſtrate any ones hope, with which verſions he joyns Spanhemius and another Author beſides, affirming, that Chriſt by theſe words would not have us to cut off the hopes of any, conſidering the reward ſet before us; whereunto I anſwer.

1. Suppoſe all theſe verſions be yeelded unto, and what his two Authors ſay, what hurt can it do to me, who by that which I have red in Criticks and Grammarians, cannot ſee that foreign ſignifieth ſo much as the verſions and his Authors would have it, and am not inſcious of this too, that if it were ſo, it doth not follow that the word ſignifieth the ſame in this place too, and this only, and no other thing, there being thoſe, which put other conſtructions upon this place, as the Aethiopian and ſeveral other verſions do, of which hereafter.

p. 1972. I add, that one word overthrows all that theſe verſions ſay, viz. that little word foreign, nothing; if Chriſt had ſaid, foreign none, as the Syrick hath perverted his words, than that had been ſomething, to eſtabliſh that ſenſe, but ſeeing it is foreign nothing, hoping for nothing and not for none; I do not ſee what ſure footing they have for their ſenſe and meanning if to it they ſtick, for what a ſtrange ſenſe is this cauſing nothing to deſpair: For it is foreign

3. I obſerve how he would fain be counted a man ſkill'd in the Oriental tongues, but he may thank the polyglott for it, which ſome good man let him ſee.

He goeth on and ſaith, ſome, as aforeſaid, render it **which is a little better rendred, nothing deſparing, becauſe Chriticks and Lexicons tell us that foreign ſignifies ſometimes to deſpaire, as Lucan ſhews it, l. 5. but not always.deſparing intranſitively, and brings in Dr. * Hammond, ſaying others tranſlate it, not any way looſing all manner of hopes, viz. of a juſt retribution: But to no purpoſe is this alſo; becauſe

1. foreign ſignifies to hope, which I and other likewiſe ſay.

2. Becauſe I do not deny what he affirms, viz. that Chriſtians ſhould not be diffident, but expect God to be their remunerator: But that it only is meant how will any one prove it?

Num. 79. Paſſing on he ſaith moreover, paſſing by others, you ſee how many favourable interpretations this place is capable of, and thoſe more probable than his nihil inde ſperantes, hoping nothing from thence taken from the Vulgar, the emphaſis being placed in the prepoſition foreign tho not (I confeſs an emphaſis as he places ††In his ſpiritual Merchant p. 4.elſewhere in the ſame prepoſition in the word foreign Matt. 13.46. as it is in the Original, that is, he overcame, namely himſelf.

Whereunto this is my anſwer.

1. How more probable are thoſe other interpretations than mine? becauſe they take foreign for foreign which is Chriſts own word, which is worſe, than to expound and paralel foreign with foreign as I do in the ſpiritual Merchant, for which here he jeereth me, tho he has no juſt cauſe, the Printer after my correction miſplacing theſe two prepoſitions in my lines and in the margin both.

p. 198‖‖Becauſe theſe two prepoſ. being paralell'd make …, he paſſingly overcame himſelf.But ſuppoſe his reading be the beſt, ſaith the Ch. viz. lend, hoping for nothing again from thence, by way of uſe this may be, and yet not at all taking of gain for mony lent here condemnned.

For proof hereof I ſhall give you Mr. Magers ſenſe upon the place.

To which quotation I anſwer, I have read him and it, and find that that good man would have us to lend freely, yet ſo freely as that we ſhould lend it but for as ſhort time as we can want it, and that, if the borrower do not repay it, ſo as that the lender cannot have it again in due time for his maintenance, (to uſe his words) the Borrower trading with it from year to year, it is not againſt this precept to require recompence therefore; Mark recompence, let the Reader read his own words upon this place, for they are too large for me here to inſert, ſo that what the Ch. ſaith here makes nothing againſt me.

What he ſubverts as from himſelf, and from my old friend Rivet, concerning three ſorts of People, doth not thwart me neither; For my **Where note, that in our greek Grammer both foreign and foreign ſignify of and fromfriends uſe to make ſuch diſtinctions alſo, without granting that we may expect, exact, and take Uſe of the third ſort called the rich, becauſe Chriſt makes no ſuch exception in this place by allowing us to lend for gain to the wealthy. This we grant that they are bound to conſider the Lender, and that he may lawfully take what they freely, and thankfully offer, as ††See B. Downam upon Pſ. 15.5. p. 223.Ps 15:5Treſcabald the Florentine Merchant did when the Lord Cromwel for ſixteen Ducats lent him, gave him one thouſand ſix hundred gratefully.

Num 80. But he quoteth Biſhop Hall too againſt me, which I much wonder at, how he can, becauſe in this his Pamphlet he confutes him (ſuch a great man he takes himſelf to be, as can confute ſo learned a Biſhop and ſo famous).

But to anſwer more punctually I ſay, what Biſhop Hall aſſerts is concerning a man that borrows to enrich himſelf, or out of a wanton expence and for his pleaſure, that there can be no reaſon why you ſhould vail your own juſt advantage to another man's exceſs, which is by him ſo warily ſpoken, as that by vertue of this place Luke 6, 35. ‖‖As Mr. Clerk in the Lord Cromwels Life reports it p. 22. … G. Powel. p. 59.No juſt advantage can be taken by his words: For the good Biſhop well knew, that to ſuch as he deſcribes, we are not to lend at all, viz. ſuch as p. 199borrow out of exceſs, and for their pleaſure, which is his own expreſſion, becauſe much evil comess of it: and how much he was againſt Uſury, I have formerly ſhown; ſo that it is not nor can be imagined, that in this ſaying of his he is for it; I add, that the Champion himſelf confeſſeth that the Biſhops of England, of whom himſelf was one, deſcrie all Ʋſury, I ſuperadd that this famous Biſhop was ſo great a friend unto me when as an exiled Miniſter I lived in Exceter, as I have elſe where declared and ſo continued, as that I am confident that he would not now become an enemy to me in this matter of Uſury which he himſelf ſo much warreth againſt, as I alſo do: But of him more hereafter.

Num. 81. To advance yet one ſtep higher in the conſideration of the Text before me. The things Sinners are ſaid here to do, are at leaſt lawful, and I think commendable in their kind &c. and then there is a double miſtake in theſe words of Mr. Trap. (by me quoted p. 4,) Let the Reader peruſe them and my preſent Opponents Oppoſition made againſt them in his Pamphlet, and pretended confutation thereof, which is ſo tedious as that I am loath to inſert them, but ſhall deal therewith as he dealeth with more than twenty nine lines of mine, which he doth not touch at all, but wholy paſſeth over.

Only thus much I ſhall briefly anſwer thereunto.

1. That we all ſay the ſame with bleſſed **B. Downam upon P…. 15.5.Downam, that we may not ſo underſtand our Saviour Chriſt as tho he did forbid men to love their lovers, or to do good to thoſe that have deſerved well at their hands, or to lend to ſuch of their friends and acquaintances as will reſtore what they have borrowed; for they that do not thus much are worſe than the very ſinners of whom Chriſt ſpeaks: But he requires a higher degree of Chriſtians to lend—not only them that love us, but alſo them which hate us, to lend not only to them who will repay, but alſo ſuch of whom we connot hope to receive that which we lent: and in this very thing Biſhop Downam and my poor ſelf agree with learned Zanchy, by him quoted:

2. That he ſheweth in this his habitual pride and arrogancy, in that he emboldeneth himſelf to ſhew this great Author his miſtakes, himſelf being but a Novice.

3. That I ſhall deſire the Reader once more to peruſe the words of Mr. Trap, in his own writing upon Prov. 28. p. 320 &c. for that very writing is enough to anſwer for it ſelf. p. 200As for me, I ſhall not undertake to anſwer to every thing that is excepted againſt thoſe many Authors which I do quote, for that would run on in infinitum: Nor indeed doth he.

Only this I will add, 1. That they muſt needs be ſinners, whom Chriſt calls ſinners, tho they were not **Let this be well obſerved, that neither Mr. Trap nor I think them to be ſinners for lending to receive foreign the like for quantity, or for courtiſie; but only mention theſe ſinners, to ſhew that Ʋ ſurers are worſe than they, becauſe they lent to receive only the like, …ut Ʋſurers more.ſinners in that they did lend to their friends and kinſmen, Luke 6. unleſs they did lend for Uſury, which Chriſt frees them from, ſaying, that they did lend only to have the like again, that is, the like ſum again, which is lawful: Their fault was that they would go no farther, their lending to their friends not being enough.

2. That in very deed and without miſtaking it may be aſſerted that Chriſt gave it in charge to his, to lend not expecting any gain or overplus for their loan; becauſe he ſaith expreſly, lend, hoping for Nothing; which an abler man than this Novice underſtands that Luke 6.35. lend, looking for nothing again, in that Chriſt ſaith ſo, he commands that nothing ſhould be exacted more than was lent. Num. 82. I conclude as the Ch. Conſider what I have anſwered: Yet I have two things more to ſay and ſuperadd concerning the ſame text, viz.

1. That I have ſufficient Supporters to ſuſtain and to ſupport my expoſition [hoping for nothing from thence] which I have only toucht yet, but now intend to inſiſt upon, becauſe its a thing of great concernment.

For upon two Accounts this tranſlation and ſenſe is embraced.

1. Becauſe foreign is, a compound compounded of the * prepoſition foreign from and foreign I hope, and ſignifies hoping from thence, or from it.

2. Becauſe I have at leaſt fifteen famous Authors on my ſide who render Chriſts words in that manner, hope for nothing from thence (ab inde) which I defire the Reader to take ſpecial notice of, becauſe my adverſary is not aſhamed to tell this falſhood, that this expoſition and verſion, hoping for nothing from thence, I have taken from the vulgar, as if I had only the vulgar on my ſide for it, which would be but a weak ſupport††Two things more added which I have … to Luke 6.35.Luke 6:35 p. 201for me in ſo momentous a Subject.

Now my firſt Author I confeſs is St. Jerome, who has ſtudied the Hebrew twenty years, and learned it of a Jew, and lived in Judea at Bethlehem, and therefore moſt able to tranſlate the Bible; and alſo was ſo holy a man, as that he heard the Angels ſing in the Wilderneſs, wherein he lived, as he calls God to witneſs for it, and appeared to St. Auſtin, being dead, and told him, (as Mr. Brook has it) what a glory he was in.

And 1. His tranſlation is this, Nihil inde ſperantes, hoping for Nothing from thence.

2. So Beza, Nihil inde ſperantes, hoping for nothing from thence.

So ††Stephanus in his Marginal notes.Stephanus, that admirable and moſt rare Graecian, Nihil inde lucri ſperantes, hoping for no gain from thence.

4. So ‖‖Aretius p. 627.Aretius, that famous and learned Profeſſor of Loſanna, Nihil inde ſperantes, hoping for nothing from thence.

5. Yea, **Zanchy as one obſerves it in him.Zanchy alſo, ſomtimes ſo reads it with this addition, ob officium mutuationis, for the duty of lending.

6. ††B. Downam in Luke 6.35.Luke 6:35So famous B. Downam ſo renders Luke 6.35. looking for nothing thence.

7. That Renowned and ever honoured man ‖‖Dr. Luther. in Luke 6.35.Luke 6:35Dr. Luther in his Dutch verſion of the holy bible, ſo renders the ſame words of Chriſt, Luke 6, 35. in Dutch thus, Leihel, das iter nights dafeir hottet, that is lend hoping for nothing for it or from it:

Seconds enough for its poor weak creature, which writes theſe things, and had need of Supporters, having ſo many enemies, which would even eat him if they could, like bread:

But becauſe I ſpake of fifteen famous Authors to be my ſeconds in this tranſlation; I will therefore name four more, as namely, 1. Eraſinus Roterodamus, 2. The Tigurines. 3. Caſtalio, 4. Mr. Pool, which makes the number of ‖‖P. Caeſar upon Luke 6.35.Luke 6:35eleven.

And then Secondly I have this to declare yet, that there p. 202**Beza in Luke 6.35.Luke 6:35**Beſides which eleven I can bring, four more who render the words thus, hoping for nothing thereby, as namely Melanchton in Luke 6.35.Luke 6:35††Brentius in Luke 6.35.Luke 6:35**And the French Bible, which maketh up the number of fifteen.is one interpretation more, which is received by moſt, and will mainly ſuſtain my fabrick, which I have ſuperſtructed or erected upon that famous place, Luke 6.35. viz. That Ʋſury by this place is evidently prohibited, tho it be not named, at leaſt conſequentially. For

1. If our Neighbour be to be holpen without regard of recovering the ſtock, as Beza aſſerts it; then much more all Ʋſury in contracts are by that place in Luke 6.35. prohibited.

2. Becauſe Chriſt by that place commands free lending, which word free, by way of explanation added in ſome tranſlations, the old eſpecially, and by Biſhop **B. Sands ſerm. upon Luke 6.35. And again God ſaith lend freely, and look for nothing again, Luke 6.35. But will the Ʋſuver whoſe mony is his God, remit his intreſt becauſe of this? Thus heLuke 6:35Sands upon Luke 6.35. lend freely

3. Becauſe the word foreign nothing, enforceth it:

4. The word from thence ſheweth that from the loan we ſhould hope for nothing.

5. Moſt Expoſitors and Writers have therefore with one conſent expounded that place of Ʋſury by name, as namely

1. The ancient Fathers for the moſt part have ſo handled, and underſtood that place, which is confeſſed by Grotius himſelf, that a pleriſque—as hath been declared already.

2. And learned Poole in his Syn. upon Luke 6.35. ſets own this ††i. e. Nullum foenus Mr. Pool in Luke 6.35.Luke 6:35expoſitinn firſt, as I hinted it formerly, hoping for nothing, that is no Ʋſury.

3. So ‖‖Langius in ſua Polyan. p. 14.25.Langius in his Polyanthea.

4. Renowned Biſhop Downam has this expreſſion for it; that moſt expound that place Luke 6.35. ſo, that I muſt lend without reſpect of my own profit, or without any expectation of any benefit or gain thereby. And

5. Bleſſed Bolton affirms the ſame, ſaying, as they **Powel p. 33. And in his pract. Catechiſm. with whom I joyn the Phoenix of my Country P. Melanchton in ſuis Annot. in Matt. This is the proper ſenſe and true interpretation of thoſe words of Chriſt. Luke 6.35. So lend, that yoou receive as much mony back again, and for the lending hope for no gain above the principalLuke 6:35moſt expound that place. p. 25.

6. But I muſt needs add the learned G. Powel's Syllogiſm.

The Commandments of God are neceſſarily to be obeyed.

But God has commanded to lend looking for nothing, Ergo

p. 203**Downam p. 226.And ſeventhly Renowned Dr. Hamond, who upon Luke 6. inſiſts upon that place as much as any man, to prove by it the unlawfulneſs of Uſury by comparing the ſeptuagints greek interpretation of Nehemiah with the greek in the new Teſtament and the old, which are his own words; I do not ſet down all his diſcourſe, becauſe it is too large high and deep for ordinary capacities: referring the learned to his whole moſt learned diſcourſe againſt Uſury upon the 6. of Luke 35.

8. To cloſe up this interpretation, I am minded to alleage the forenamed moſt worthy **But I have not fully done with my firſt Reaſon: For I have one Text more from the new Teſtament viz. 1 Cor. 6.10. Extortioners ſhall not inherit the Kingdom of God, which Extortioners by the Tranſlators of the Bible are alſo tranſlated Ʋſurers in Pſal. 109.11. in Hebrew foreign and in the foreſaid place 1 Cor. 6.11. where alſo the Ʋſurer is expreſly named, inſtead of Extortioner by a certain tranſlation which I have ſeen1 Cor 6:10Ps 109:111 Cor 6:11B. Downam once more,

In this ſenſe all Authors almoſt that have in former times written againſt Ʋſury underſtand this place ſo; for according to this (which as I ſaid before is the moſt common mark, the moſt common interpretation) all Ʋſury, whether it be actual or mental, is by theſe words moſt plainly condemned: and whereas ſome of theſe latter times underſtand this Nothing of the principal, others affirm that you might as well put out the word lend, and ſay give (as my adverſary would have it) becauſe the contract of lending preſuppoſes both in the Lender an intent of alienating the principal, but for a time, and in the Borrower a covenant to reſtore after a time the principal. Thus he; Let M. P. conſider what I have anſwered him upon this text, and if he return a ſolid anſwer hereto, he ſhall be mihi ſecundus Apollo, but that I expect not ſave ad Graecas Calendas.

I have * done with his firſt Reaſon, his next followeth. Saith he

2. Reaſon. Becauſe the Uſurer ſtands expreſly condemned by Gods own mouth &c.

Num. 84. This is eaſily granted, but with the foreſaid limitations, Who are thoſe Uſurers thus condemned? ſuch as tranſgreſs Gods political Law, ſuch as by griping Uſury oppreſs the poor and indigent, of whom it is forbid to take Uſe.

I anſwer 1. Lo, how he maims my words with an &c. that the nervouſneſs and weightineſs thereof may not appear by my proofs Pſ. 15.5. Ezek. 18.12, 13. and may not I ſerve p. 204him ſo too hereafter, by cutting ſhort his words to make this treatiſe the ſhorter? Well, his example will make me do ſo.

2. It will be eaſily granted, that griping Uſurers which oppreſs the poor and indigent will be damned, but not, that ſuch only, tho ſuch will receive the greater damnation; for as I prove my reaſon by Ezek. 18.12. ſuch alſo ſhall not live, but die, who take encreaſe, **Where note farther, that Neſheck it ſelf alſo is, as Gel. tells us, ſupreans illa pecunia, quae ultra ſortem repetitur that mony which above the principal is required, or asked.any encreaſe or overplus as well as ††Ambroſe l. de Tol. c. 15.Neſheck. The words are, If he beget a Son-that has given forth upon Ʋſury, and has taken any encreaſe in Hebrew foreign Tarbith, which the old Latin tranſlation renders more than thou gaveſt, Luke 25 36. Thou ſhalt not take Ʋſury of him, nor more than thou gaveſt, and v. 27. thou ſhalt not lend him thy mony upon Ʋſury, nor thy Victuals for encreaſe, that is, as ‖‖Danaeus in ſua Eth. Chriſt. l. 2. c. 15. et 39.Ambroſe reads it, receive more.

And again, this ſentence excludes all encreaſe above the principal; The Septuagint alſo call Tarbith foreign ſupradundantiam, and others an augmentation; and ſo moſt Tranſlators upon Prov. 28.8. Encreaſe (and Tremellius Le… Juda, Lavaterus, Vatablus, Pagninus, Mercerus, Foenory, as diſtinct from Uſury, and which ſignifies a Child or thing begotten, foenus quaſi foetus, becauſe it is begotten, as it were, by the Uſurer, and brought forth by the Borrower, and Iadd, that Tarbith is ſometimes put before Neſheck encreaſe before Uſury as Prov. 28.8. to ſhew that Uſury is not only biting, but encreaſe, any encreaſe alſo, and that in Ezek. 18.12. all the old verſions render encreaſe, amplius, ſomewhat more.

And what ſaith bleſſed **The Septuagint. upon Prov. 28.8.Prov 28:8Auſtin? If thou haſt lent mony to any man of whom thou lookeſt to receive more than thou gaveſt, whether it be Wheat, or Wine, or Oyle, or any thing elſe; if thou expecteſt to receive more than thou gaveſt, Thou art an Ʋſurer. How doth the Uſurer like this think yee? So St. ††The marginal note upon Prov. 28.8.Prov 28:8Jerome, ſpeaking againſt Uſury ſaith, thou muſt receive no more than thou didſt give. So Gratian, p. 205‖‖Which Targam Jonathan follows upon Ezek. 18.12. putting Encreaſe before Ʋſury.Ezek 18:12**The words of the verſion are, has given to Ʋſury and taken more. &c.††Auguſtin.‖‖Et Hieron.Whatſoever for loan is exacted above the principal, is Uſury.

But after all this I muſt needs ſubjoyn the words of the famous Writer Danaeus, they that inſiſt on the Hebrew hold that there is a great difference between the words Tarbith and Neſheck and ſo think that not all Tarbith is a Vice, but is ſometimes allowed: But all Neſheck is forbidden that is, biting; but this their diſtinction is to be taken off, and to be confuted; for both are mentioned together and condemned together. Luke 25.36.

Num. 85. Of Political laws by him here mentioned I have ſpoken already.

He ſaith farther, as for his additional reaſons I ſhall conſider them according to their ſtrength they have, but I ſee they muſt conſiſt in giving of hard names &c. and in this Art no Quaker could have exceeded him, I mean in foul language.

Whereunto I anſwer, What doth he make then of other grave Writers, who give ſuch names too: and eſpecially and by name of **Gab, Powel p. 40. And I am even aſhamed to tell in Engliſh, what Coprovicus that great Mathematician calls him to 2. p.G. Powel, who ſaith, an Ʋſurer is a Thief, a ravenous Vultur, a Murderer, an Idolator, and like unto the Divel, who continually ſeeketh whom he may devour: For ſo the Ʋſurer night and day ſtill devoureth the Borrower. Is he ſuch a one too, whom no Quaker has exceeded, I mean in in foul language? And what will he ſay to the Authors of Uſuries Arraignment his words? Theſe are hard ſpeaches and compariſons I confeſs, and ſuch as might make a man loath the very name of Ʋſury; yet there have, wiſe, and learned men written againſt it: If they ſay, that ſuch names by ſuch are intended or of right belong to oppreſſing Exactors, and greedy Cormorants; I anſwer, how can this be, when the ſame Author doth plainly declare what the Uſurers are, upon whom he beſtoweth ſuch Liveries, and to whom he gives ſuch names and what their Uſury is. viz. all gain or encreaſe unlawfully exacted or hoped, for the very duty of lending above the principal.

Mr. Jelinger. Num. 86. The Ʋſurer is a biter, for his ſin is Neſheck biting.

Reply. Let what his friend Biſhop Andrew ſaith on the ſame word, ſerve for an anſwer to this, who aſſerts from Galen, p. 206††Powel p. 4. and 2. §Etymologiam eſſe teſtem ſallacem, that Etymology is a deceiptful witneſs; whereunto

My anſwer 1. is, a poor and often repeated come off: For we all ſay the ſame.

2. And beſides he doth me a kindneſs, ſaying, that ſuch a worthy Biſhop is my friend: Whereunto I add, that the reſt of the learned and grave Brethren are alſo, by his own confeſſion in that ſame thing my friends.

3. I Reply, that, becauſe the Ch. ſaith ſo little againſt this ſtrong Argument I will ſay the more for it, as namely, that the Ʋſurer …s a biter; in that

1. He bites holes in a mans Eſtate, biting, like a dog, yea, like an old dog, as a famous Writer calls him.

But here I muſt anſwer a Queſtion, which will be propoſed, whether all Uſurers bite, yea, or no?

Whereunto I anſwer, that all, ſo as that a Uſurer by a general name is called in the Hebrew foreign a biter, and the borower foreign the bitten; which has cauſed Divines to deliver it for an undoubted truth that all Ʋſury bites.

2. I add only this, that all do not bite a like, but ſome more and deeper than others: For if they be griping Uſurrers, they will take not only above the principal, but alſo above the ordinary Uſury of ſix in the hundred, and Uſe upon Uſe, and advance mony, and forfeiture, and arreſt men, if they come not off at the the payment day, and make them ſell their Goods to their great loſs to pay them: But if they be more mild, they will content themſelves with ſix in the hundred, and crave no more; which notwithſtanding they bite holes ſtill, tho leſſer ones, like leſſer dogs; but without are dogs, all dogs, Rev. 21.8.

Num. 87. Where I ſhall be neceſſitated to anſwer two Objections.

Objection 1. And 1. that thoſe, which ſet and let make holes too:

Whereunto I anſwer. That their holes are no Uſury holes interdicted by God, it being lawful to take Rent, and not Uſe, as I have fully proved it already.

The 2: Objection is, When the Uſurer ſees himſelf thus condemned, he ſnarles and barks and ſaith; I am no Uſurer, no biterr, no dog; for I do not wrong or bite any body, but rather do much good with my mony, and the borrower tels me how much he is beholding to me.

Anſwer 1. Why then doth every one that knows thee to be a lender of mony for ſix in the hundred call thee an Uſurer?

2. And why doth the foreſaid moſt famous Council of Agatha p. 207call thee Ʋſurer, if thou take but five in the hundred?

3. And why doth every body curſe thee for thy lending upon Uſury, as Jerome tells thee, if thou wrongeſt no body?

4. And why doth the Politephnia compare thee to an Aſp, which tho it bites but ſoftly, yet killeth finally: For ſo as he which is ſtung with an Aſp dieth ſleeping, ſo ſweetly doth he conſume himſelf which hath borrowed upon Uſury.

5. And why doth the learned renowned and voluminous CALPEINE ſay of thy lending upon Ʋſury, that it is properly Ʋſury?

6. And why do the very Heathens ſay, that ſuch lending as thine is upon Uſury maketh the borrower thine enemy: as I will inſtance, but in one at preſent viz. Plautus who aſſerts it: So that I wonder how the Uſurer can truly ſay that he doth much good with his mony, and that the borrower gives him thanks; happily with his mouth he may give him thanks— when the ſame time he curſes him in his heart, Jer. 15.10. The Lord convince the poor Uſurer by this: So I prayed for him the night before I penned it, and when I wrote it by day; and ſo I pray for him every day, ſaying, moriatur Ʋſurarius ne moriatur, let the Uſurer before he dieth▪ die to his ſin, that he may not die for his ſin: and ſo I ſhall end this Paragraph with this clauſula or cloſe; Even ſo, Lord Jeſus, turn him that he may be turned I humbly beſeech thee.

Num. 88. The Ʋſurer is an Exactor, or Extortioner.

Reply. A man may require his due, I hope, and yet be no Exactor or Extortioner? I anſwer, a Spade may be called a Spade, and ſo the lender taking Uſe for his mony, which the Ch. calls his due, when it is not his due, it being utterly forbidden, may be called an Exactor, eſpecially when the Scripture calls him ſo: Where, Pſal. 10.9, 11. Let the Exactor or **Meaning thereby the Ʋſurer, B. Downam upon Pſ. 15.5.Ps 15:5Ʋſurer catch all that he has, as the words are rendred by all tranſlations almoſt, except the Engliſh as I ſaid formerly, and Exo. 22.25. where the Uſurer is called an Exactor alſo.

2. The Ch. addeth, he goes on and taking many times exceſſively more encreaſe then he ought to take.

Reply. Then be like ſome encreaſe he may or ought to p. 208††Idem ibid.‖‖Thou ſhalt not be to him an Exactor, Hebr foreign Sicut Uſurarius five foenerator, qui accipit augmentur…. as a Ʋſurer that takes an augmentation. Poole.take ſuch as take exceſſively more we call them Extortionners.

Anſwer. When I ſay more then they ought to take, my meaning is, more then they ought to take according to their own opinion, which is that they muſt take no more then the Law ſtinteth.

Num. 89.3. He is an unjuſt perſon.

Reply. What is not againſt the Rules of charity and equity cannot be unjuſt &c.

I Anſwer. 1. And how will he prove it that Ʋſury is not?

1. Againſt charity, which is **B. Downam upon Pſal. 15.5. And I heard this very day when I wrote this, a friend tell me, that Ʋſurers are obſerved to be the hard hearteſt and cruelleſt people in the world, and that himſelf found it ſo.Ps 15:5kind, whereas Uſury is inhumane and unkind, as it appears by his unkind dealings and denyings of lending of the ſmalleſt ſum of mony freely, which has cauſed an ††Humfred in vita Juel. p. 282.eminent writer to let fall theſe words; Evident and lamentable experience teacheth that whereas in the dayes of our Fore-fathers, when Uſury was counted a deadly ſin, a poor man or a young couple might eaſily borrow of a rich man forty or twenty Nobles freely, and pay it again at convenient leiſure, a man cannot borrow five ſhillings, no not twelve pence for a week, but he muſt pay an egge for Uſury, thus he, and I found it ſo, when I could not have five ſhillings lent me by a great and rich Uſurer.

And ‖‖Hugo C. in Pſal. 11.Ps 11another hath this ſaying, Chriſtian charity puts not forth to Ʋſury.

And **Heming. Comment. in Luke 5.Luke 5another counts that Uſury is directly againſt charity.

So ††Dr. Fenton againſt Ʋſury.another, eſtabliſh Ʋſury, and the Rule of Love is quite overthrown.

2. How can he demonſtrate it that it is not againſt equity?

He quoteth here Jer. Taylor, and B. Hall, and Rivet, for himſelf.

But I anſwer.

1. That I ſhall cite for my ſelf four Authors too. And. 1. ‖‖Babington Queſt. and Anſwers upon the Comm. p. 3.Dr. Fenton, and 2. B. Babington, and 3. John Knewſtub together, ſaying, that Uſury is againſt the equity of lending; foraſmuch as the Uſurer will be at no hazard in lending: But whether the borrower ſink or ſwim, loſe or win, he p. 209**John Knewſtub § 8. in Exo 20.Exod 20will be no looſer, but have both his gaine and uſe full home,

The fourth is R. Turner, whoſe words are: So you ſee here is no equity, the Uſurer receiveth gain without labour, clear gain without coſt, certain gain without peril, out of the induſtery, the charges, the meer uncertainties of the borrower, a cleanly Alchymiſt that can extract much Silver, and waſt nothing in ſmoak, theſe are the kine of Baſhan that feed upon the Commons.

2. But eſpecially I ſhall alledge for my ſelf the word of God it ſelf, Exo. 22.14. If a man borrow ought of his Neighbour, and it be hurt, or elſe die, the owner thereof not being by, he ſhall ſurely make it good, where it is clearly to be ſeen, that God in lending provides only that the lender ſhould be no looſer; for the borrower was but to make good that which he had received, but the Uſurer will be ſure to have not only his own again, but his uſe too, and is that equity?

As for his three Authors, and,

Num. 90 1. Taylor. I do not ſee that he names Uſury at all or contradicts me.

2. B. Hall, as he is my friend elſewhere in his writings, and was my great friend, when I came firſt into England by preaching a Sermon purpoſely for me and one Exul more at Exeter to ſtir up the Citizens to provide for us a competency, wherein he himſelf joyned with them, and after that was exceeding kind to me, and familiar with me in frequent Latin diſcourſes; ſo in this point of Uſury he is my very good friend too, holding with me, which has cauſed my Antagoniſt to quarel with him too, for his agreeing with me: whereunto I add, that even in this my Adverſaries citation he is for me, being for a voluntary ſatisfaction, mark, a voluntary ſatiſfaction, which is no other then a gratuity by me and my brethren allowed.

3. So my old friend Rivet alſo is for gratuities, and ſtands upon the ſame terms that ſome others do, viz. that ſo far as our brother be not hurted by lending and equity be obſerved, it is not contrary to charity, nor to the law &c. which maketh nothing againſt me, who am for gratuities, and would have no body hurted, and therefore am ſo much againſt Uſury, whereby men are ſo much hurted, and the Law of Equity ſo p. 210**Roger Turner in the Ʋſurer's Plea. p. 9.ſo much violated, as even now it has been demonſtrated, ſo that Rivet muſt needs have reſpect to ſuch a kind of lending as actually doth no hurt to any, which when it can be made to appear, as by a free gratuity, in caſe the borrower be really and juſtly a gainer, it will be evidenced, and no man can contradict it or ſpeak againſt it: 2. I anſwer, that Uſury is called **Prov. 28.8. and Ezek. 18.8. If a man be juſt and has not given forth upon Ʋſury: Whereupon ſee Tho. Aquin. 2.9…9. So the Syriack upon Pſal. 15.5.Prov 28:8Ezek 18:8Ps 15:5unjuſt gain, and that there is ſo much injuſtice in Uſury, as that God thereby makes it ſo unlawful.

4. And whereas the Ch. addeth, that Uſury may plead a Licenſe from civil laws &c. I do wonder how he can ſo ſoon forget what he ſaid ſo lately, that he will not vindicate thoſe that keep not within the bounds of Equity, when all the while he takes upon him to plead for Uſury, and for Uſurers from the Civil-laws, and that moſt wonderfully.

1. Becauſe the Civil-laws are all for Equity, and Uſurers are not wrongfully, becauſe the Civil laws do not allow it, as by and by I will prove it. And that

1. By Juſtinian the Emperour, who ſaith expreſly, that the Senate of Rome did not conſtitute uſe, and fruit in things, which in their uſing might be conſumed; as Wine, Oyl, Corn, Cloths; next whereunto is mony numbred, nec enim poterat, for it could not do it, but in ground and houſes, &c.

2. Cajus ſaith, it was not effected by the decree of the Senate that there be a proper uſe and fruit of mony, for natural reaſon could not be charged by the Senate.

3. Baldus, put the caſe, my brother make an Uſurer his Heir, I may break his Teſtament, and by excluding him, be admitted my ſelf, by complaint of a Teſtament made againſt Office or good Right.

4. And what ſaith a great Modern Doctor, The civil wiſe men of Rome did not allow Ʋſury, as a thing that did either naturally belong to the contract of lending, or elſe that might be annexed thereunto: But they permitted it otherwiſe, as alſo they permitted Fornication and Divorces.

He ſuperadds, We expect that he anſwer what Mr. Baxter in his Directory has ſaid to prove that ſome Ʋſury is neither againſt Charity nor Juſtice.

Whereunto I anſwer 1. That I have red Mr. Baxter, and ſay ſo too, that there is a Uſury which is neither againſt p. 211††Cajus in pandect.‖‖Baldus de Infam.**The Author of the brief Treat. of Ʋſury.Charity nor Juſtice, as namely the liberal and recompenſatory, and when Mr. Baxter's cautions are obſerved, which becauſe by a **So called by Civilians.Novation they alter Uſury, I like exceeding well for my part, but not one of a thouſand obſerves: So as that Godly and famous man will do our Uſurers, by all men ſo called, no pleaſure at all, becauſe not one of a thouſand obſerves them.

2. It is expected alſo that one or other of Uſuries Defendants do anſwer Doctor Pie againſt Uſury, which was never yet anſwered, and Bolton. Mr. Jelinger (he ſaith farther) ſome make the Uſurer an alienator of that which is other mens not his own.

Reply. The borrower hath no more right to the lenders mony and the uſe thereof, than the lender has to that encreaſe, which is now ſpoken againſt, yea not ſo much, &c.

I anſwer. 1. I thought he would have flatly denyed my aſſertion, but if he had, I ſhould have brought Calvin, and famous B. Hall to make it good: For he ſaith expreſly; He that by vertue of ſuch tranſlation, or contract, (as alſo he calls it) doth but in a mannerly and legal faſhion (which is for ſix in the hundred) rob the borrower.

2. As for his right he ſtands ſo much upon, I wonder how he will prove it, by the Scripture, which muſt warrant it, and doth not, but rather diſanulls it by its forbidding of Uſury Deut. 23.19. &c. The Laws and Compa… &c. are Crambe his cocta, and have been often by me anſwered already and therefore will ſave me ſome labour to refell the ſame things again.

3. What he ſaith of B. Hall is ſoon to be anſwered, for B. Hall ſpeaketh but by way of If. If, you can find a way whether by loan or ſale (mark ſale alſo) to adventure your ſtock, that may be free from all oppreſſion (mark, all oppreſſion) and extortion, and benificial to others as well as to your ſelves, ye need not fear to walk in it; and who will p. 212††I ſay Calvin, who writeth expreſly upon Ezek. 18. St. Ambroſe, Jerome, Auſtin, Bernard, … B. Hall, with famous Mr. Smith aſſerts the ſane, ſaying, p. 991. Chriſt expounding the Commandment which forbidds ſt…ling ſaith, lend freely, ſhewing that Ʋſury, becauſe ſhe lends …ot jreal… is a kind of Theft, and the Ʋſurers a kind of T…ves: For elſe this expoſition were not right. So G. Powel, p. 40. Th… Ʋſurer is a Theef, &c. So Barth. Weſthinerus in Pſ. 15.5. Ʋſury i… Theft &c.Ezek 18Ps 15:5gainſay it if ſuch a thing may be? But where is that Uſurer, which is free from all oppreſſion and extortion, ſith by the word of God he is called an extortioner, as I proved it formerly? ſo that he cannot inherit the Kingdom of God, 1 Cor. 6.9, 10. Which famous place makes alſo for me, becauſe the Uſurer is alſo called an Extortioner.

Num. 91. Mr. Jelinger 5. The Ʋſurer is a covetous perſon. Reply. To which I anſwer in the words of B. Taylor. Covetouſneſs is to be cured by the proper motives to Charity, and by the proper rules of Juſtice, which being ſecured, the arts of getting mony are not eaſily made criminal. I anſwer 1. But how are they ſecured by a Uſurer, who as I proved him to be, is ſo unjuſt, and uncharitable; and whoſe Uſury is by great **Pſal. 109.11. In moſt tranſlations.Ps 109:11Authors made a very ſpecies of Covetouſneſs upon Pſal. 15.5. So that by no means he can be ſaved except he repent: Becauſe it is expreſly writen, that no covetous perſon, which is an Idolator, has any inheritance in the Kingdom of Chriſt and of God, Epheſ. 5.5.

Mr. Jelinger. But he looketh for his gain at the half years end.

Reply. And why not as well as the Hireling for his wages, when due, and the Adventurer for his gain at the return of the Ship, or ſuch as have ſet out their Tenements, expect their Rent at their proper Seaſons? Anſwer, Becauſe the Uſurers gain is forbidden in the word of God Deut. 23.19. Neh. 4.10. &c. But the other contracts are not. The very Heathens allow Rent, and Uſe, and Fruits, for Lands and Tenements, as I proved out of Cajus in the Pandects, and Landlords may expect it; but the Uſurer cannot lawfully expect gain for his mony lent. God as well as the heathens being againſt it, Luke 6.35. But let us ſee what the Ch. ſaith next.

Mr. Jelinger. Uſurers ſeldom repent. Reply. They that exceed not the bounds of humanity and ††Theoderet in Pſal. 15. With whom I conjoyn Wits, ſaying in his Politeuphnia p. 290. Covetouſneſs looketh out Ʋſury, and Ʋſury nouriſheth Covetouſneſs, and p. 291. Ʋſury is the Daughter of Covetouſneſs The ſubordinate cauſe of Ʋſury is Covetouſneſs G. P. p. 9.Ps 15equity, need not repent.

I anſwer, 1. That all Uſurers exceed both, hath been ſufficiently proved, becauſe all Uſury bites more or leſs. &c.‖‖Ʋſury is againſt all equity and Conſcience and reaſon. Towel p. 15. And all Ʋſury bites ibid.

p. 2132. I add that, becauſe the Champion ſpeaks ſo ſlightly and Phariſaically in anſwer to my charge, I will more fully ſhew it, how it cometh to paſs that the Uſurer ſo ſeldom repents, tho he have great need of it indeed: and

1. Uſurers ſeldom repent, becauſe of their hard **And B. Downam upon Pſal. 15.5. Ʋſury has turned lending into an act of inhumanity and cruelty: and Ʋſury is unequal and uncharitable.Ps 15:5heartedneſs as being like Crocodiles (as ††As the wrath of God, and the ſubjection of goods to malediction. G, P. p. 38.Gabriel Powel reſembleth them) which if a Cart go over their backs, feel it not: for ſo Uſurers are ſenſeleſs, tho a moſt powerful Sermon with a moſt heavy load of ‖‖Ʋſury doth harden the heart. Downam upon Pſal. 15.5.Ps 15:5menaces and judgements, hanging over them, be preached againſt them, and go over them, which has cauſed Divines to let fall ſuch paſſages concerning their hardneſs of heart and uſual impenitency.

Their Conſciences are cauterized as with a hot iron, there is ſuch a thick skin grown over their hearts, that they will hardly be circumciſed in this point, and this ſenſleſneſs ſeems to proceed from theſe cauſes.

1. From the examples of others. 2. From a perverſe affection, ſaith Mr. Taylor.

2. Uſurers ſeldom repent becauſe of reſtitution, for they are told by Gods word, that they muſt make reſtitution, Neh. 5.11. Reſtore I pray you, &c. and by holy Writers which have Written againſt Uſury in theſe laſt dayes alſo, according to the word of God that they muſt reſtore, I will name but three at preſent.

1. The Doctor which has penned the ſhort treatiſe of Uſury: when any man has committed Vſury he is bound to make reſtitution, except, &c. whereof more in another place.

2. Mr. Smith, that you may not die in your ſins, it is neceſſary to make reſtitution before you die, &c. ſutable to that of Auſtin, ſin is not remitted, unleſs that which is taken wrongfully, be reſtored.

3. **Rog. Turner p. 15.Powel, who ſaith. 1. It is not enough that the Vſurer take no more Vſury, but that he muſt reſtore that which he has taken. 2. That the heirs of an Vſurer may not keep it in any caſe, what the Vſurer has gotten, becauſe it is none of theirs.

p. 214††Mr. Smith in his ſecond Sermon of Ʋſury. G. Powel. p. 68. and ſo Capel in his Ʋſury Book.4. **Ʋſurarij dumdum aliena retinent, a Diabolo retinentur Seminianus l. 9. c. 90.Seminianus, Who ſaith that thoſe which back what is not theirs is kept back by Satan. And thus; O what a hard ſaying is it to the Uſurer, ſo as that he ſeldom repents, becauſe he ſaith in his heart, ſuppoſe I ſhould give over this ſin of Vſury, what ſhall I be the better for it, unleſs I reſtore, and that, if I ſhould do it, would undo me: ſo that very ſeldom we ſhall here of an Vſurer that repents, * and ſome ††For I hear Ʋſurers generally ſay, in diſcourſing with me, ſuch an eminent Miniſter is ſo.Miniſters and my Adverſaries preſent anſwer and defending of Uſury by his Pamphlet, is the ready way to make the Uſurers repentance yet rarer; (which is the ſenſe and ſaying of good men) unleſs it be timely prevented, which thing I am about to do, partly by my appearing againſt Uſury in general and partly by facilitating the Uſurers repentance, when I ſhall come to ſhew what the poor Uſurer muſt do in that weight caſe of reſtitution, as partly I have limited it already; and ſhall declare in its proper place more fully being ſeconded therein by moſt learned and able Aſſiſtants, being both Divines and Lawyers.

In the next place I will trace my Antagoniſt in that which he ſaith for it.

Mr. Jelinger. 6. He is a Deſtroyer. 7. A Mercileſs perſon 8. Doth not walk Honeſtly.

Thus he hurleth theſe weighty things together, shipping over twenty eight lines, and ſlighting them as much as he can; For he ſaith no more but this Reply. Thoſe intended againſt all perſons he accounts Uſurers are but the products of a miſtaken Zeal, or purblind raſhneſs; ſo that I ſhall therefore relate thoſe things, which he ſo ſlights and abbreviates, to render them ſo conſiderable to all men as in themſelves they are.

1. The Ʋſurer is a Deſtroyer; whereof I have ſpoken elſewhere as well as here, as there was cauſe, which notwithſtanding I will now ſay a little more upon this new occaſion, and provocation given me, ſhewing more fully

1. How he deſtroyeth himſelf and his. 2. others alſo.

p. 215‖‖As in Luther's time it was defended and commended: For ſo he ſaith, Ʋſury is commended with full mouth—as a moſt reaſonable trade, without which the common-wealth cannot ſtand— Luth. de …ſur….1. Himſelf and his. 1. Himſelf by his covetouſneſs drowning himſelf in perdition and deſtruction, 1 Tim. 6.9.10. his Uſury being to him as a Gulph. ſaith a **And is guilty of his own overthrow, the Lord having threatned, that he ſhall not dwell in his holy Hill, Pſalm 15.5. Numb. 16.38.Ps 15:5Num 16:38learned Writer, which devoureth ſouls; I add that a Malefactor may be ſaid to caſt away himſelf and is guilty of ſelf-murder, as Korah and his Fellows, ſo the Uſurer caſts away himſelf.

2. He deſtroyes his I mean his own iſſue and poſterity, whereof I have ſpoken already, ſo that for the preſent I ſhall only add what **Jo. Juel Sermon. in 1 Theſ. 4.6. G. Powel. p. 29. and p. 39.1 Thess 4:6Hemingius, that famous forreign Divine relateth of a great Uſurer of a mean place, dwelling in Cherſoneſo Cymbrica: This man grew exceeding rich by lending upon Uſury, and died, leaving abundanee of wealth, And yet after his death the children that he left behind him fell into extream poverty, inſomuch that a daughter of his was found to have not ſo much as a whole Coat on her back to cover her nakedneſs, and was many times ſeen to do moſt baſe and ſervile work to get her living and yet could not keep her ſelf thereby from beggery. So his other Daughter came to the like poverty, of whom hereafter.

2. Others beſides, even 1. Whole houſholds, as appeareth by that tragical Scripture, Neh. 5.4, 5, 7. which cauſed that pious **Sextus Dicret Num. 92. Objection anſwered.Biſhop Je…uel to ſay, that it is utter deſtruction of infinite families; with whom doth ſimpathize the learned G. Powel, ſaying: As Serpents do ſting and deſtroy the body with their poyſon, ſo Uſury DESTROYETH, biteth and devoureth a mans ſubſtance very ſpeedily.

So Sextus, Uſury like a whirlepool utterly waſteth the Commonwealth.

But I know not what the Ʋſurer will ſay. How can man ſay ſo? There be thoſe which have grown rich by my money, and gotten great eſtates by it, which objection that great Father * St. Baſil anſwereth moſt notably thus. Thou wilt ſay unto me, that men have grown rich by Uſury; But I anſwer that I ſuppoſe, more by that means have come to the Gallows. Thou lookeſt to theſe and repeateſt thoſe that have grown rich by Uſury: but thou nameſt not thoſe which have p. 216††Sextus Decret. apud Dr. Wilſon fol. 92.‖‖Hemingius Comm. in loc. 5.††Baſil. in Pſal. 15.Ps 15grown deſperate, and faint hearted, and have come to their end by Uſury.

I ſhall cloſe up this anſwer with great **Dr. Wilſon fol. 189.Dr. Wilſons pretty narration concerning this thing. A man coming into a certain Church, and ſeeing it full of Images made of wax, demanded, what might be the cauſe of ſuch an unwonted ſight? anſwer was made, that thoſe whom theſe images did repreſent, were certain perſons, which in a time were ſaved from drowning, by calling upon our Lady. Nay then, quoth he again, where are the images of thoſe, I pray you, that called upon our Lady, and were drowned notwithſtanding? So ſay I in this caſe, if any man will ſet before me the images of thoſe which took up money upon Uſury and grew rich thereby; I would demand on the other ſide, that he ſhew forth the hundreds and thouſands of thoſe who by that means have utterly been impoveriſhed, and overthrown theirs own eſtate: they will be found a million for one, yea, to be without all compariſon. Thus this great Divine.

2. Uſurers deſtroy and ruine the Country or City wherein they live, which has cauſed Magiſtrates, Countries, Kingdoms, and Cities to ſuppreſs them and drive them out; ſo Nehemiah did put them down, Ch. 5.7, 8, 9, &c. and Sparta, Worms, and others, becauſe they ſaid they were oppreſſed ruined and conſumed by them. For as great **Haymo Epiſc. Halberſtatenſis.Luther tells us, as a worm in an Apple, or Nut, conſumeth all that is within, ſo an Uſurer devoureth the ſubſtance of the City by wonderful and ſecret means.

And what that great Preſul * Downam ſaith concerning this conſuming ruining and deſtroying of Countries and Commonwealths, ſee his words upon Pſal. 15.5. p. 256.257, 261. And therefore how can this deſtroyer be ſaved, unleſs he repent and come to be a Lamb of a Lion, and a harmleſs Sheep of a ravening Wolf, and do no more hurt or harm, nor deſtroy, as it is the property of all the Citizens of Sion (who ſhall dwell with God in his Heavenly mount Sion, where no Uſurers ever will be admitted to take up their habitation, Pſal. 15.5.) I ſay again, it is the property of all the Citizens of Sion, not to hurt nor to deſtroy in all Gods holy Mountain, Eſa. 65.25. which is his Church ſaith Haymo that ancient Doctor and Biſhop of Halberſtat.

Num. 92. Mr. Jelinger, he is a mercileſs perſon, which ſaying, p. 217††Luther in Decalog.‖‖B. D. upon Pſal. 15.5.Ps 15:5becauſe it is ſo ſlighted alſo, I will, for its dilatation declare how it cometh to paſs that he is ſo mercileſs, &c.

1. Becauſe he wanteth that charity which he ſhould have.

2. Becauſe he is of a Serpentine nature.

For the 1. I ſay, he wanteth charity, and my reaſon why I ſay ſo that the Uſurer wanteth charity is this, becauſe if he had that charity, which he boaſteth of, he would not be an Uſurer, for as much as charity is, 1. Kind, 1 Cor. 13.4. and he inhumane, as by holy **But Baſil who ſaith Ʋſury is an exceſſive Inhumanity. And yet farther he ſaith whatſoever becometh of the principal, whether it be loſt by fire, or be taken away by Theevs, or miſcarry by any other calamity, the Ʋſurer by vertue of his Covenant is to demand his gain as well out of the loſs of the Borrower as out of his gain.Writers he is called, and unkind, 2. Seeketh not her own, v. 5. whereas he ſeeketh his own, as much as any man, if ſome will not believe me, I hope they will believe a far greater perſon, then my ſelf, famous Biſhop Downam, I mean, whoſe words I will here rehearſe; lending was ordained of God to be a contract whereby the lender ſhould ſeek the good of the borrower, without reſpect of his own profit, ſo far ſhould he be from doing wrong therein, but the Uſurer has made lending a contract, wherein he SEEKETH FOR his OWN GAIN NOT ONLY UNCHARITABLY without reſpect, of the borrowers either profit or loſs, but alſo UNJUSTLY, ſeeking gain where he bears no hazard, and taking another mans goods without his good will. Thus he, * and yet farther he ſaith, and the Uſurers ſometimes do vaunt, how KINDLY they deal with their debtors in forbearing them from year to year, yet the truth is, the longer they forbear the greater is their gain, and tho they defer the borrowers miſery, yet indeferring it they increaſe it. See the † Margin alſo, and let me add,

And therefore by ſome are not unfitly compared unto the greedy Cat, which, tho for a time ſhe playeth with the ſilly Mouſe, yet in the end ſhe will be ſure to devour it. But if that which I ſaid, and that, which that Author even now told us, will not ſuffice to make good what was ſaid of the Uſurers unkindneſs, uncharitableneſs, and ſelf ſeeking, contrary to 1 Cor. 13.4. and ſo to make to make him a mercileſs p. 218perſon I will ſubjoyn what others alſo write beſides as namely, 1. Renowned **Smith in his firſt Sermon upon Ʋſury p. 95.Mr. Smith.

All the Commandments of God are fulfilled by LOVE, Rom. 13.1. Which Chriſt noteth, when he draweth all the Commandments to one Commandment, which is, love God above all things and thy Neighbour as thy ſelf, Mat. 22.37. as if he ſhould ſay, he which LOVES God will keep all the Commandments, which reſpect God, and he which loveth his Neighbour, will keep all the Commandments, which reſpect his Neighbour, therefore to maintain love God forbiddeth all things which hinders this love, and amongſt the reſt here he forbiddeth Uſury as one of her deadly enemies… FOR A MAN CANNOT LOVE and be an USURER (as I alſo ſaid even now) becauſe Uſuries is a kind of cruelty, and a kind of perſecution (O ſad!) and therefore the want of love maketh Uſurers; for if there were love there would be no Uſury, no deceit, &c. but we ſhould live in peace, and joy, and contentment, like the Angels.

Num. 93. Object. If it be objected, that he means oppreſſive Uſurers and Uſury?

Anſw. I anſwer, that cannot be; becauſe he ſaith, p. 96. All Ʋſury ſignifieth biting, to ſhew, that all Ʋſury is unlawful.

2. He defineth Uſury thus, Uſury is that gain, which is gotten by lending, for the uſe of the thing which a man lendeth, covenanting before with the borrower to receive more than was borrowed. And therefore ſaith he farther, * one calls the Uſurer a legal Thief, becauſe before he ſteals he tells the party how much he will ſteal, as tho he ſtole by Law, and ſo B. Hall calls him, as I have ſhewn it.

2. Another defining Uſury, calleth it the contrary to Charity; for Paul ſaith, ††1 Cor. 13.….1 Cor 13Love ſeeketh not her own, therefore Uſury is far from Love; but God is Love, 1 John 4.8. Therefore Uſury is far from God.

A ‖‖Powel p. 48.Third ſaith, at the beginning Uſury is mild, but in the end its mercileſs.

Now 2. I come to my other Reaſon, why a Uſurer is a mercileſs perſon, viz. becauſe he is of a ſerpentine nature, the Hebrew word which ſignifies Uſury, viz. foreign being derived from a verb, which often in Scripture is aſcribed to p. 219the biting of SERPENTS, ſo that divers Writers have compared a Uſurer to a SERPENT, as Chriſoſtom, Powel, and others, with whom I Joyn Pagnine, who calleth Uſury the biting of a SERPENT, becauſe the Uſurer will ſhew no more mercy to a Borrower than a Serpent to a man, but kills him, there being ſuch an Antipathy between it and man Gen. 3.15.

So that a great Author which knew what he ſpake, might well ſay, foenus interficit miſericordiam, Uſury killeth mercy. And therefore how can the poor mercileſs Uſurer be ſaved, except he repent, it being written expreſly in Gods Book, he ſhall have Judgment without mercy, that hath ſhewed no mercy, Jam. 2.13. Again I ſay, how can any enter into the Kingdom of God, who is ſo far from God, being ſo far from Love.

Num. 94. But here, the Uſurer ſeeing himſelf thus condemned as a mercileſs and uncharitable perſon, will plead for himſelf thus: I a mercileſs and uncharitable perſon, who ſo ſupply my Neighbour's neceſſities upon all occaſions with my mony, which is always ready for him to help him? Whereunto let firſt the Author of the imperfect work upon Matthew aſcribed to St Chryſ. Anſwer,

Criſt therefore commands us to lend, but not upon Uſury: For he that lendeth upon Uſury, at the firſt ſight ſeemeth to relieve a mans neceſſity, but indeed caſteth him into a greater neceſſity, he looſeth him of one bond and bindeth him with more: Neither doth he lend for the Righteouſneſs of God, but for his own gain: For the Uſurers mony is like the biting of the ††Of which ſomewhat has been ſaid former….Asp; for even as he which is bitten of the Asp goeth to ſleep, as if he were delighted, and through the pleaſantneſs of his ſleep dieth; ſo he which borroweth upon Uſury is delighted for a time as one that had received a good turn, and ſo through the pleaſure of the imagined benefit, he doth not perceive how he is taken Captive: For even as the poyſon of the Asp ſecretly conveigheth itſelf into all members, corrupteth the whole body: So Uſury diſperſing it ſelf through all the Borrowers Goods converteth them into Debt (ſo that he muſt needs feel it at laſt.)

I will Joyn G. Powel with him p. 48.

p. 220**Author operis imp. in Matth. Attrib. Chryſ. Tom. 3. Tom. 12. in fine.The Uſurer pleads Love, not for thy ſake but for his own ſake.

The Eight Argument againſt Ʋſury. That he doth not walk honeſtly, he ſlights alſo, ſo that I ſhall go to bring it to that eſtimate which is due to it, and to free it from my Adverſaries ſlighting by ſhewing again,

1. How plainly God himſelf ſpeaketh of the Uſurers diſhoneſty, ſaying thou haſt taken Uſury and Encreaſe Ezek. 22.12. Mark, not only Uſury called foreign biting, but alſo Encreaſe, that is, more than thou lendeſt; and then v. 13. Behold therefore I have ſmitten my hand againſt thy diſhoneſt gain, which maketh perſpicuoſly for what I ſay, that the Uſurer doth not walk honeſtly.

2. Shewing how, next unto God, ſome of the wiſeſt men that have, ſince Chriſt, and his Apoſtles, lived and flouriſhed in the world have made the Uſurer a diſhoneſt perſon, viz.

1. **Calvin. Epiſt. reſp. de Ʋſuris.Calvin, who ſaith it is more than rare that one and the ſame perſon ſhould be both an honeſt man and an Uſurer.

2. ††Luther de tax. Ʋſura Tom 7.Luther, one of the wiſeſt and worthieſt men in the world, agreeth with Calvin and by him is brought in.

3. A great and wiſe man indeed, even ‖‖Idem ibid.Caeſar himſelf, that mighty and firſt Roman Emperour, of whom the ſaid Luther writeth thus; Caeſar made an Edict that an Uſurer ſhould not be counted or adjudged in Law, for a good and honeſt man, as I cited him formerly. Now are all theſe, all theſe ſayings of God and men alſo, as the Champion ſaith of mine, the products of miſtaken zeal, or purblind raſhneſs?

In ſhort if this be ſo, as it is aſſerted and proved; then, how can the Uſurer be ſaved, unleſs he become an honeſt man indeed? For as much as God has expreſly ſaid, that he has ſmitten, that is, will ſmite his hand at his diſhoneſt gain, to ſhew his great diſpleaſure againſt him for his diſhoneſt Uſurious gain, verſe 13. ſo as that he muſt not look to inhabit that holy and heavenly Tabernacle, wherin none but honeſt men will dwell, who do not put out their mony to Uſury Pſal. 15.1.2. Which has cauſed a great **B. Downam Pſal. 15.5.Ps 15:5Author to ſay, that the Uſury which is now practiſed is not allowed by any Godly man.

Num. 95. In the next place he advanceth to my cloud of Saints p. 221againſt Ʋſury, ſaying, I acknowledge, if that muſt needs be Goſpel, which Councils, Fathers, and School-men, (I mean ſome of theſe) have determined, then he has the advantage: but we are come, &c. Let the Reader peruſe the reſt of his words if he have them either in Print or Writing: For my Adverſary has ſcattered them and ſent abroad his Pamphlet (as I am told.) They are too large for me to tranſcribe, with his citations of Spanhemius, Windelin, Zanchy, and Gerard in Latin: and the truth is, he has ſhewn me the way which I muſt take by his ſkipping over ſometimes thirty-three, and ſomtimes more lines of mine; but yet I will do him ſo much right as to anſwer his moſt momentous reſponſes, and quotations, which kindneſs he doth not ſhew to me, in that he neither anſwers my words, nor the ſayings of my learned Authors, but paſſeth by many of them altogether.

Num. 96. My Anſwers. Now my anſwers will follow at large upon and after a ſerious invocation of the name of God for a bleſſing firſt craved to be powered down from above upon my poor endeavours.

1. Anſwer And Firſt in general I ſay, that my Adverſaries Reply to my cloud of Saints is ſo advantagious to me, as that what he ſaith, for the moſt part maketh moſt happily for me. For

1. Whereas he granteth that by the determination of Councils, Fathers, and School-men, I have the advantage; doth not that make for me, that ſo many hundreds (becauſe Councils conſiſt of hundreds commonly) of ſuch holy and learned men as the Fathers are for me? As for his Addition, if that be Goſpel, doth not hurt me, who do not equal what they ſay with the Goſpel (as the Council of Trent aſſerts it) that their traditions are to be accepted pari pietatis affectu, with the ſame pious affection with the Scriptures, but only approve of what they ſay according to the Goſpel, and for example, according to Luke 6.35. Lend, looking for nothing from thence, as Grotius, his Author himſelf confeſſeth it, that a pleriſque moſt ancient Fathers that place is ſo handled, and underſtood, as making againſt Uſury: I will add one ſaying more which my Adverſary hath concerning Fathers, and alſo doth exceedingly make for me, viz. That they dſecry all taking of Ʋſe, which maketh me to break out into this exclamation; how happy then am I that have ſuch Saints and ſo many on my ſide, and what a friend is my very Adverſary to me by his own confeſſion? The like whereunto I may ſay of the deep learned Caſuiſts, and School-men, one of which, Aquinas I mean, admired above all his fellow Scholaſticks, for his tranſcendent learning.

p. 2221. In that he ſaith that the Fathers opinion deſerying all taking of Ʋſe for mony generally paſſed for current among the Schoolmen, being backt too with the Authority of Councils: He thereby alſo pleads for me, as much as I can wiſh; becauſe he faith now GENERALLY, having ſaid before (I mean ſome of theſe) School-men. Councils, and Fathers immediately before mentioned) which ſheweth how he contradicts himſelf, and is even forced by the evidence of Truth to averr, that Councils, Fathers, and School-men are generally for me, O advantage! advantage!

3. Wheras he adds, I think that All taking Ʋſe for Mony was never more exploded than under the preſent darkneſs of Popery: But ſince the time of Reformation, that hidden things have been brought to light, this among other things has been diſcerned to be an ERROR, which Addition alſo militates for me: For as much as

1. Learned and well read men can confute him preſently, and ſhew him to be but a meer Babe and Idiote in the knowledge of Antiquity: For that with a ſonourous and loud voice he declareth, how the holy Fathers before the groſſeſt Popery came in, were as bitter and eager againſt Uſury and did as much explode it, as ever the Papiſts did ſince, thinking (as the Ch. himſelf tells us) they could not run farr enough &c. but by diſcrying all taking of Uſe: which I am ſure makes as much for me as I can deſire.

3. This Addition militateth for me, in that he would make the world believe that ſince the times of Reformation this diſcrying of all taking of Uſe has been found an Error: Becauſe wiſe and obſerving men are able to refell what he ſaith preſently, and to ſhew that his opinion ſince the times of Reformation that hidden things have been brought to light, it among other things has been diſcovered to be not only an Error, but called Hereſie: For no ſooner did the light of the Goſpel break out at Wittemberg, where Luther fixed his Theſes againſt Popery; but theſes alſo were diſputed againſt all taking of Uſe in the ſame Univerſity (as I have already ſhewn it) and withal it has been aſſerted in the ſame poſitions to be plain Hereſie, and that thoſe which take any thing above the principal, are to be accounted Hereticks, which has been likewiſe ſo judged by others, **Wilſon fol. 144. Archidiaconus § 1. q. 1 Card. de Ʋſura.eſpecially if any defend Uſury; See my margin.

p. 223††Martin ab Alinſerict Enchirid. c. 17.All which muſt needs make for me, and make the world ſee who is in an error, he and his, or I and mine, and who ſpeaks true and lieth not, he, or I, and whom men may believe hereafter, him, or me;

Num. 97.4. Whereas he boaſteth ſo much of Calvin, Bucer, Martyr, Zanchie, Rivet, Junius, Salmaſius, Wollelius, Windeline, Hornbeck Spanhemius, Brentius, &c.

That they are for a Regulated Uſury, even that maketh for me alſo. How for you? O yes, it doth. For

1. The word which himſelf uſeth, calling Uſury, which they are for, regulated Uſury, is and can be no other but well cautioned Uſury: For theſe men have their godly cautions, which I will name and ſet down fully hereafter, before I end this matter, and which ſo alter that which he calls Uſury by a Novation (as they term it) as that it is not Uſury ††See Dr. Hamond's Practical Chatech. p. 315.properly ſo called, but another kind of thing and contract: Where give me leave for the preſent to ſet down ſome few of their religious ‖‖In my 2. part of this Book.Cautions.

1. They ſay that a man muſt take nothing but that which his Debtor can get by good and lawful means.

2. He may not take more than the gain, nay not all the gain, nor that part of the gain, which drinketh up the living of him that uſeth the mony.

3. He muſt ſometimes be ſo far from taking gain, that he muſt not require the principal, if this Debtor by inevitable and juſt cauſes be broughe behind hand, and it be alſo plain that he could not make, no not by great…d ligence any commodity of the mony borrowed: With **G. Powel. p. 3.which cautions may be joyned the moſt excellent ones of Fabricus, and of rever…nd Mr. Baxter in his directions concerning Uſury.

3. Anſwer 3. I ſay, that if theſe Authors ſhould defend Uſury properly ſo called (which I will not grant) it would be the ſame thing with their opinion of our Chriſtian Sabbath, which they hold is to be obſerved not by a Divine but the Churches Inſtitution, and not to be ſo ſtrictly kept as we keep it, calling it Judaiſm, ſo that I have ſeen all manner of ſervile and worldly work done upon the Lords-day in the Netherlands, where the Ch Authors, as Spanhemius, Rivet, Gretius, Ametius, Salmaſius and others lived and tolerated it: So in Geneva, I have ſeen them in Sermon time ſit one over againſt another, ſelling their commodities, and ſo paſſed p. 224through them, not being then convinced of the unlawfullneſs of it, as many others alſo are not at preſent, no more than of Uſuries ſinfullnes; which diſcovery by the Ch. occaſioned, makes very much for me.

4. Anſwer. 4. It cauſeth me to declare, how his tranſmarine Authors cannot agree among themſelves, Lutherans and Calviniſts, warring one againſt another by Paper battels about conſubſtantiation, the ubiquity of Chriſts body, and the five Articles, ſo much diſcuſſed abroad; and how the moſt obſtinate Defendants of Uſury cannot accord among themſelves neither, ††I mean ſome of his Neighbours and divers more who could be named.ſome holding a compact lawful, ‖‖Where they live together about Eighty of them Families and Perſons, as one told me, who being very godly is acquainted with them.others not, and ſome by Neſheck underſtanding the Lords rack-rent, others oppreſſive Uſury, and ſome taking Tarbith to be moderate Uſury, others not.

Now if they be thus divided about theſe things, holding that ſuch and ſuch among them be out therein, why may they not be out in that Uſury it ſelf, which they hold lawful, and doth not this make for me?

5. Anſwer. 5. It occaſioneth me to mention a thing which few know or have heard of, viz. that there are ſome riſen up be yond the Seas (where Uſury is moſt defended and practiſed by ſome) I mean, John de Abiah and his companions, who ſay, that they are all out there (even the very Proteſtants they mean) and therefore have ſet up their own way which they aver to be the right way in a certain **Of whom I hear that my Opponent is one.Dutchie there, where they gained that famous and learned Virgin Lady, called Anno Maria Schureman, which is now dead, but before her death, has ſet forth a certain Latin book which I have ſeen and read. The name of it is Electio melioris partis, the Election of the better part, becauſe her name is Maria, whereof I make this uſe. That if it ſhould be ſo as they ſay, that they be ſo out beyond the Seas in other things, why may they not be out too in the thing called Uſury?

Num. 98. 6. I anſwer, that I ſhall ſet down the reſponſes and anſwers of my friends, which they have made to the alleadging of Authors for Uſury, leſt men ſhould think, or ſay, that I only go to ſhift off thoſe great and grave Divines p. 225which ſeem to favour Uſury, when they do not: And,

1. I'le recite the words of Biſhop Downam. Not only Uſurers themſelves have found out many ſubtle diſtinctions and inſtances to juſtifie Uſury: but alſo divers Divines have either ſpoken or written more wittily than truly in favour of Uſury.

2.Dr. Taylor, if learned men allow that Uſury which commonly is practiſed, I oppoſe the word of God againſt them.

3. Dr. Slater, if thoſe Divines that are for Uſury be Uſurers themſelves, then no wonder: if not, then to reſolve others they ſet down ſuch cautions as make it no Uſury.

4. Dr. Fenton ſheweth how thoſe Authors, which are for Uſury take what they write one of another, as an inſtance is given in a manuſcript for Uſury taken for a great part of it, out of Bullinger.

5. Gabriel Powel anſwers this plea from ſome learned Divines who Write in defence of Uſury, thus, as I ſaid once before now.

1. No Writer that ever I could ſee or hear of, ever allowed USURY.

2. There are many ſtrong poyſons, which the learned Phyſitian can ſo qualifie, that a ſick perſon may take a potion, wherein ſome of the poyſon is.

3. So holy and godly men have done and do temper and qualifie the Uſurers poyſon that they make hereof a wholeſome medicine for many diſtreſſed perſons.

4. For by their holy and religious caveats and leſſons they alter the qualities of the Uſury and make it indeed no Uſury at all, but a lawful kind of trade and dealing: thus he, his ac ter quod pulchrum eſt.

6. Anſwer. Sixtly I ſhall anſwer thus. That whereas one of his Authors called Windelin ſticks not to ſay, that a plerisque modernis Theologis, by moſt modern Divines &c. The queſtion is affirmed duabus obſervatis cautelis, it will be proved, that contrary to truth two things are aſſerted by him.

1. That a pleriſque by moſt modern Divines, the queſtion is affirmed (for Uſury.) 2. That but two cautions only are to be obſerved.

p. 226**G: Powel 52.53.For the firſt I ſhall prove it to be contrary to truth, by ſuch Authors as may be believed before his Windelin, as being free from Uſury and ſo unbiaſſed, whereas many I will not ſay all, beyond-Seamen are tainted by and with Foenory. And

1. I ſhall cite again famous Dr. Slater, whoſe words theſe are: If learned men allow that which is commonly practiſed (Uſury he meaneth) A far greater number of late learned Divines, beſides Fathers and Scholaſticks do not. Now let Engliſh-men chuſe whom they will believe, their own Engliſh Doctor, or this Forraign Windelin.

2. With him I ſhall joyn the moſt renowned and moſt learned Biſhop **B. Downam upon Pſal 15.5.Ps 15:5Downam, who firſt tells us that he could add unto Scripture-proofs, the teſtimonies of all wiſe and learned men, (mark, all wiſe and learned men, who have lived until our age, mark again, until our age, becauſe ſome falſly ſay, that now in our age Uſury is not ſo ſpoken againſt as it was, and that I only, and one or two more, are ſo much againſt it) The Philoſophers, tho Heathens, have written and ſpoken againſt it, the Fathers of the Church have with one conſent comdemned it, even to the Pit of Hell.

Num. 99.2. He adds, The Godly learned Divines of this age, and namely of this our Church, do for the moſt part inveigh againſt it; thoſe few that ſeem to defend Uſury do in ſubſtance differ little from the reſt, erring eſpecially in this, that under the odious name of Uſury, they defend and maintain a lawful contract of partnerſhip.

3. ‖‖Council. Arelatenſe. Agat. Terraconenſe. Nicenum. Elebertinum, Turonenſe, Lateran. Laod. Pariſ.So the Author of the Conviction of Uſury. By the Church of England Uſury is ſimply and generally prohibited.

4. I will procure the moſt confident ſaving of famous ALCIATES concerning the infinite multitude of Uſuries enemies.

Totus mundus militat pro nobis, the whole world militates for us, as I quoted him formerly.

And well he might ſay ſo, for, beſides the holy Scriptures, and ancient Councils already ſo much ſpoken of and the holy thers, which with one comſent have condemned it to the pit of Hell, as ſaith that great B. Downam, and the ſharp p. 227††The Author of the Conviction of Ʋſury in his Dedie. Epiſt.**Downam in Pſ. 15.Ps 15ſighted Schoolmen, who, tho corrupt in many things elſe, yet herein do, as he ſaith well, retain the doctrine of the Primitive Church, I ſay; beſides all theſe a world of modern Divines are of our ſide, bleſſed be God, viz. the Brittiſh Divines, Biſhops, and Churches, as even now it was proved, and by name Biſhop Jewel, Biſhop Babington, Biſhop Sands, Biſhop Downame, Biſhop Hall, Biſhop Lake, Biſhop King, Arch-Biſhop Ʋſher, Biſhop Andrew, Doctor Wilſon, Doct. Beard, Doct. Slater, Doct. Smith, Doct. Taylor, Doct. Kimhus, Doct. Pie, Doct. Web, Doct. Fenton, Doct. Wilkinſon, Ainſworth, Fr. Whidden the Elder, Mr. Hirn, Mr. Saunderſon, Cartwright, Swinock, Ambroſe, Turner, Mr. Pool, Mr. Ʋdal, Mr. Bolton, Mr. Smith, Mr. Adams, Lightfoot, Noſworthy, Hakins, all of them being famous Engliſh Divines, to whom I may add Mr. Dod. Mr. Capel, Mr. Whately, Doct. Sutton, Mr. Bains, Mr. Greenham, Rogers of Dedham; After whom in came Forreign Writers, viz. Doct. Luther, Melanchton, Zuinglius, Doct. Paraeus, Beza, Eraſinus, Doct. Chemnitius, Doct. Didericus, Doct. Mordeſius, Doct. Welleus, Doct. Ludder, a Civilian, Hottomannus, Camerarius, Lipſius, Oecolampadius, Brentius, Muſculus, Aretius, Piſcatus, Ʋrſinus, Pomerianus, Doct. Saunder, Doct. Vulteius, Doct. Frechius, P. Fagius, Hen. Stephanus, Magdenbergenſes, Paſtores Manſeldenſes, Poſtores Gallici, Ʋrbanus, Rhegius, Juſtus Jonas, Cuiatius, Calepinus, Albertus Blankenberg, Phil. Caeſar, Kekermannus, **Keckerman in his O economicks, c. 7.who ſaith, that almoſt all but reformed Divines hold Uſury to be a ſin Langius: where Note what a huge number here is, to his ſmall number, which he muſters up being about two, ſo that he cannot by any arithmetical skill he has, make it good that moſt Moderns are on his ſide: and ſo let him go with his vain boaſt, and boaſt of it to thoſe, who know nothing, or but little of this matter by reading or experience; wiſe and well read men and ſuch as have been abroad in the World, and have eyes in their heads, will not believe him, but rather thoſe learned men which I have named.

2. So for his two cautions only, let me ſhew how contradictory to truth it is what his Author VVindelin ſaith, for I can cite againſt him far greater Writers than he is, who recken up many more: One I have already ††B. Downam upon Pſ. 15. p. 274.Ps 15named, and another I ſhall mention now, who numbers up ſeven more, as

1. That a man muſt not be a profeſſed Uſurer.

p. 2282. That gain be not required of men, who being in want do borrow for the ſupply of their neceſſity.

3. That they do not require it of him which borroweth for gain, unleſs he be a gainer.

4. That he which lendeth for gain muſt not only require no gain, but alſo muſt be content to bear a part of the borrowers loſs, if without his own default he prove a looſer.

5. That the end of this lending muſt be charity, whereby the lender is bound to ſeek the borrowers good rather than his own (and who doth ſo?)

6. That in this contract he reſpect the good not only of the borrower, but alſo of the Commonwealth, and therefore that he require not ſo much gain as the party cannot raiſe by lawful means.

1. That this lending, be anſwerable to natural equity, which is to be judged of not by mens practice, but by the word of God: ſo that here five times two.

I add what a famous Author Writeth of ſuch cautions.

Now how far Uſury differs from this kind of dealing, if our common Vſurer will not confeſs, woful experience daily teacheth.

Num. 101.6. About Perkins, Mayer, Vines, Baily, Hughes, I have given an account formerly, to which account I refer my reader; and Gataker, I muſt likewiſe reckon among thoſe other Divines which are here likewiſe named, becauſe they and he Write to the ſame effect.

As for his fate (not to name it) to that I anſwer.

1. That this fate has infatuate him ſo as that, 1. Againſt his will he did ſhew me the greateſt friendſhip by making ſuch learned men, as thoſe, whom he names my friends in this point of Vſury, acknowledging them to be on my fide, and ſo conſequently by name Biſhop Jewel (and what a man was he) Biſhop Downam, Biſhop Hall, Biſhop Babington, Biſhop King, Biſhop Lake, Biſhop Andrews, Biſtop Sands, and ſo all the reſt.

2. It infatuated him ſo, as to mix ceremonies, which are no foundation things, with Vſury, which concerns life and death, even life and death Eternal, Pſal. 15.5. Ezek. 18.12, 13.

3. It infatuated him ſo, as that he takes off the charge, p. 229**M. …. p. 54.wherewith beyond-Sea Divines are **In which charge I for my part muſt needs except the Author of the Heydelberg Catechiſm, becauſe he is as ſtrict as a man may be in his preſſing the moſt ſtrict obſervation of that holy day.charged, viz. that they are againſt the ſtrict keeping of the Sabbath, which I can teſtifie by ſight, and to lay it to their doors, who will not, as I ſuppoſe own it, becauſe in Divine truth the ancient Council, whereof the Pariſian is one, which is as ſtrict for the keeping of the Chriſtian Sabbath, as any of us in England; For they take more than ordinary notice of the Judgments of God, (like the practice of Piety) ſhewn upon the Prophaners of it, by fire from Heaven, which has burnt them; and did charge the Emperour then reigning, to ſee the ſaid Sabbaths ſtrictly kept; ſo that I was much taken with it when I read it.

8. Anſwer. Eightly to his inſiſting upon Emperours, I anſwer, that I have already cleared up that, ſhewing, how the ††Leges Civiles ſi bene ſunt conſtitutae nihil quidem praecipiunt quod Deus prohibuerit, et nihil prohibent quod Deus praeceperit. Beza Annot. in Mat.Civil-laws and thoſe pious Emperours hold with me, and Juſtinian eſpecially, whoſe very words I have cited: and as for the ſum beyond which no uſe muſt be taken, that is no more than our Engliſh Parliaments have done, which have diſcried all Uſury as a deteſtable ſin and interdicted by the word of God. viz. Jac. 13. and Eliz. 13. C. 8.

9. Anſwer. Ninthly Concerning C. Molinaeus the Lawyer, I have this to ſay 1. That I put againſt him Hottoman, that far more famous and pious Lawyer too, who, as I have already evidenced it in this book, is on my ſide.

2. That Molinaeus has many frivolous and ſtrange things (becauſe he is no Divine) but a Lawyer about publicans epecially.

Which doth very much diſparage him: But I will ſay no more of him but this, that he is held to be the firſt Defendant of Uſury, and not Calvin (as ſome have ſaid of him) for they know not what to make of that holy man Calvin, becauſe of his bitter ſayings againſt Uſury by me quoted, and his holy cautions which make that Uſury which he is for, no Uſury.

I am the larger in this anſwer to Authors, becauſe thoſe Authors which they do ſo objectate, are their cheif Pillar p. 230‖‖Hottomanus in ſuo lib, de Ʋſur.**Molinaeus de public. &c.which their defence of Uſury relieth upon: as as it is obſerved by wiſer men than my ſelf, of whom at preſent I will quote but one, viz. the learned and moſt famous Biſhop **B. Downam upon Pſa. 15.5.Ps 15:5Downam.

And becauſe the judgements of thoſe learned men, who do not ſeem to condemn all Uſury, are of ſuch force with Uſurers, that they ſeem to build their practiſe upon their authority, I will alſo take this hold from them, and out of their Writings manifeſtly demonſtrate before their eyes, that the Uſury which is practiſed in the world is not allowed of any godly Divine: thus he, and ſo he goeth on to prove it, and if ſo, what ſhelter have our poor Uſurers then both Miniſters and people, having neither Scripture nor good men on their ſide.

10. Anſwer. Num. 102. Tenthly, I anſwer to that which he ſaith of the reformed Churches.

1. God forbid, that they ſhould be all guilty of that damnable ſin of Uſury: for I was born beyond Seas, and know the tenents of my brethren, and fellow Divines there, how far ſome hold ſome Vſury improperly ſo called lawful with ſuch cautions, as even now I named, which our Vſurers here do not obſerve, God knows I leave them to the Judge of quick and dead, I am no Judge, but only declare the Judgement of God againſt all unrighteouſneſs and all Vſury properly ſo called, and uſually here practiſed, as himſelf alſo doth, Pſa. 15.18.

Eleventhly, I anſwer to what he ſaith about ††The Eleventh Anſwer about Luther.Luther, that he was more moderate in his latter Writings in his opinion concerning Vſury, which he partly names, as quoted by my old friend Rivet, thus.

1. That I can ſee no allowing of Vſury properly ſo called in all that he ſaith, but that he would have Vſury ſtinted by the Magiſtrates, adviſed by Divines and Lavvyers, conceding and yielding to a Nobleman four, to a Marchant eight, to others, ſix Florens or Guilders in the 100. vvhichwhich has been ‖‖B. Downam upon Pſa. 15. p. 268.Ps 15propoſed long before him, as ‖ one vvho vvas himſelf a lavv-maker aſſerts it, ſaying, (to confute **I ſay, fal…ly he ſaith it, that the Civil Law allows it, becauſe in the Novellis, ſo called, it forbids it utterly.C. Molinaeus who falſly affirms that the Civil Law allowes of Vſury) that the law doth not allow it, as good, but permit as evil for the avoiding of greater inconveniences; p. 231and then he ſhews, how the law ſtints the Merchants Vſury at eight, and the Noblemans and Gentlemans at four, and the Vſury of other men at ſix in the 100. ſo that Luther did no more then the Biſhops in England do in Parliament, ſtinting Vſury at ſix in the 100. together with the Lords Temporal and the Commons, which notwithſtanding they deſcry all taking of Ʋſe, as the Champion ſaith, and together with the whole Parliament call it a deteſtable ſin and forbidden by the word of God, and call their act an act againſt Ʋſury, Anſwerably, whereunto Luther might be for a ſtinting of Vſury and Vſurers, that they might not take above the foreſaid ſum, and yet be like our Parliament as bitter again Vſury, as in his Writings he ſhews himſelf to be **The Author of the conviction of Ʋſury quotes him for it, p. 170exhorting Miniſters to be bitter againſt it, and I could never read in any Author, that he did reclaim or repent (as Auſtin, and others have done) of what he had ſo bitterly Written, but on the contrary I ſee that all Divines and Authors that ſince him wrote againſt Vſury, cite him againſt Vſury, as a chief enemy to it, nor is there any likelyhood for it, if we conſider how he could not, but be a headman and chief approver of it in the Wittenberg theſes or poſitions againſt Vſury, as the chief Doctor and Profeſſor in that famous Vniverſity.

Num. 103 My Adverſary next progreſſeth to my laſt reaſon, which is, and what ſhould the Uſurer do in Heaven. &c.

And I dare ſay no books written againſt Uſury. Whereunto I anſwer, but ſuch that wrote againſt it are doubtleſs there, as Moſes, David, Jeremiah, Ezekiel, Cyprian, Lactantius, Baſil, Ambroſe, Auſtin, Chryſoſtome, &c.

As for his jeering at me, that it is well that Mr. Jelinger is not Key-keeper, and that this he takes to be one of his Antelucane Meditations, I am ſo well uſed to it by his **For a very Nautulus he is.often jeering, as that I do no more regard it than the dirt under my feet, it being but dirt coming out of a foul mouth, and a dirty pen.

Nor have I cauſe to be troubled at it, eſpecially at the leaſt, about my riſing before day to meditate and to pray, becauſe I uſe to pray then as fervently as I may for his and other Uſurers converſion, and find that God hears his poor ſervant; prayers then poured out, and converts poor Uſurers ſouls, whoſe gain is of more value to me, than if I ſhould …in the whole world, and which are comming in ſtill. Wherein I deſire to imitate a certain holy man, who, meeting with the p. 232Emperour his Enemy, aſking him whither he was going, returned this anſwer, I am going to pray for thee and thy Empire: Semblably whereunto, if an Uſurer being mine Enemy, ſhould aſk me what I am going to do, when I riſe mornings before day, I ſhould tell him as I now tell this my Adverſary, I am going to pray for thee, and thy poor ſoul, that it may dwell in Gods holy hill, and not go to hell, there to burn, burn, burn to all eternity.

Num. 104. I thought to have ſuperſeded, and ended here the confirmation of my Doctrine by Reaſons, but becauſe my bitter Adverſary doth ſo exceedingly ſlight my four laſt Arguments eſpecially, therefore I will ſuperadd four arguments more, which I am ſure will be ſtrong enough. And

The Firſt is that Ʋſury is the Evil of Evils.

1. Tranſcendentally, as Solomon's ſong is called the ſong of ſongs, becauſe of its tranſcendentalneſs, as I ſhew in my Roſe of Sharon; ſo this great Evil called Uſury, may well be called the Evil of Evils, as tranſcending other Evils, and being **Which I know my Couſin Spanhemius denieth without any ſufficient proof of his denial, alleadging only Deut. 23.19. concerning the Stranger, ſo often and ſo ſubſtantially anſwered: See his words, Pſ. 27.14.Deut 23:19Ps 27:14in it ſelf not only ſimply evil, but exceeding evil, even like mans deceitful heart, deſperately evil, and wicked, Jer. 17.29. and deceitful above thouſands of other things, ſo as that for that cauſe it is called not only deceitful, but even deceit it ſelf, yea deceits in the plural foreign from foreign Prov. 29.13. becauſe as a great ††M. P. p. 30.Writer obſerveth it, Vſury is never without deceits, ſo that commonly by the man of deceits in that place foreſaid, Prov. 29.13. is underſtood the Vſurer, as alſo by foreign, which is Vſuries Greek name, is underſtood deceit, as being derived from the Hebrew foreign.

Whereby it appeareth what a great tranſcendent evil Vſury is, being ſo deceitful and deſperately wicked, for its being deceit it ſelf, yea deceits.

2. It is the evil of evils, as it is the cauſe of all manner of evils, viz.

1. Grief, For which cauſe alſo its called foreign in Greek, becauſe it is as it were the monſtrous and unnatural breed of what is borrowed, and cauſeth ſuch great grief in the p. 233‖‖Biſhop Downam upon Pſal. 15.Ps 15**The effects of Ʋſury are, poverty, grief, death. G. P. p. 29.heart of the borrower, as is anſwerable to the pains of Child birth▪ and ſo in Latin it is call faenus quaſi faetus a brood, as Nonius Marcellinus, and others aver it; ſome add to grief poverty and death.

2. It is the evil of evils, as it is the cauſe of many other ſins, as

1. Theft. 2. Murder which two great ſins Authors ſo bring within the Circle and Compaſs of Uſury, as to make them not only kinds, but alſo iſſues of it, and it ſelf there upon a breaking of both the ſixth and eight Commandements, and ſo conſequently both theft and murder: See the Margin.

3. As Idolatry, becauſe the Uſurer is a covetous man, as has been demonſtrated, and covetouſneſs is idolatry, Eph. 5.5. So Cyprian, Baſil, and others.

4. Oppreſſion. See Ezek. 18.12, 13. Where oppreſſion and Uſury are joyned: becauſe, if the Uſurer be not paid, according to his time, he will trouble and arreſt the needy borrower, and make him ſell his goods to his loſs, as by ſuch as have been ſufferers in that caſe, I have been informed: but yet I will not charge all Uſurers, with this alike, but only ſuch as are ſo cruel, as the holy fathers have done likewiſe; at preſent I will name but one of them, viz. **For the Ʋſurer is even a Thief and a Robber, ſaith Calvin upon Ezeck. 18.St. Chryſoſtome, who for this cauſe calls Uſury a peſtiferous womb, becauſe it brings forth ſuch peſtiferous brats: with which holy Father I will joyn a great King of England, who ſaid, that he heard it ſpoken in the Court of France, that Uſury is the root of all evil, as well it might be ſaid ſo, becauſe of the love of money, which the Uſurer ſo dearly loveth, and which the ſacred Scripture it ſelf calls the root of all evil, Tim. 8.10. And therefore how can he who liveth in ſo great an evil, live in the heavenly Tabernacle with the greateſt good, which is God bleſſed for ever, it being expreſly Written, Lord who ſhall dwell in thy Tabernacle, he that has not put his money to Ʋſury, Pſ. 15.1, 5.

Num. 105. 2. Uſurers **And the Ʋſurer is a Murderer ſaith Mr. Powel, p. 40.for the moſt part are convicted of the evil of Uſury in their own Conſciences, and therefore living and dying in that ſin, they cannot be ſaved.

To prove this, that **Low what a livery and language theſe two great and godly men beſtow upon Ʋſurers.great diſputant againſt Uſury uſeth this Syllogiſm, in Celarent, ab impoſſibili, from that which is impoſſible: p. 234**Chr…. in Matth. hom. 57.**I cannot ſay all.**Gab… Powel.It is impoſſible that faith and an evil conſcience ſhould at the ſame inſtant be joyned together in the ſame man.

All Uſurers have an evil conſcience.

Ergo. No Uſurer having an evil conſcience hath faith, and ſo conſequently has no faith, and ſo its impoſſible for them that wittingly and willingly perſevere in that ſin to be ſaved. Thus he.

I add, For without faith it is impoſſible to pleaſe God, Heb. 11.6.

But to prove that the common Uſurer ſtandeth convicted in his conſcience of the evil of Uſury I ſhall bring and adhibit twelve Mediums.

1. Becauſe there is a light, even the light of nature, or the **Which Divines ſay is meant by-the-law written in the heart, Rom. 2.15.Rom 2:15law of nature Written in his heart, Rom. 2.15. fluſhing as one uſeth that expreſſion, into their conſciences, and ſo illighttening them as that needs they muſt be convinced by it, and come to ſee the evil of that curſed ſin of Uſury, as when a light ſhineth in a dark place, to uſe bleſſed Peters own words, 2 Pet. 1.19. that which there is amiſs muſt needs be ſeen and diſcerned by it: and the place it ſelf muſt alſo be illuminated by it. So that, I dare upon that account ask any Uſurer, whether that light which is in his conſcience do not ſo far illighten him, as that he cannot but ſee and know that his practice is a ſin. Obſerve what I ſay, I do not ask thee now, Uſurer, whether Uſury be an evil: for that happily thou wilt grant, underſtanding Vſury in thine own ſenſe, and equivocating with me, as my Adverſary doth: but whether thy practice of taking Vſe by a compact, whether it be ſix in the 100 or leſs be not a ſin and evil thing in thee? here let thy guilty conſcience anſwer.

2. Becauſe people generally ſay of thee behind thy back, that thou art an Vſurer, though thou takeſt but ſix in the 100. and thou canſt not but know it, and hear of it by others; and vox populi, vox Dei: the voice of the people when it ſpeaketh according to the word of God, condemning Vſury, as E…ek. 18.12, 13. is the voice of God: and I believe that doth much convince thee.

3. Yea, do not ſome caſt it in thy diſh, and tell thee to thy face, that thou art an Vſurer, though thou takeſt but ſix in the 100 or five? I am ſure I am told ſo by ſome, that p. 235††J…. Wigand…, Syntag. part. 1. col. 45.have heard it with their ears, and ſay that they have told thee ſo to thy face.

4. The Vſurer will not be known to be an Vſurer. The **Magdeburge Cent.Magdeburge Centuries tell us of a Vſurer, who, living in a certain place and lending his money upon Vſury, did charge his borrowers by no means to tell of him that there was ſuch a one in that place; but what befel him, when it was known, I ſhall not mention here; another time and place being fitter for it to be told: thus Vſurers will not have the World know it that they are ſuch.

5. The Vſurer will colour and cloak his Vſury by ſome other contract.

6. Vſurers will not by any means call themſelves by that name, as other men will call themſelves Merchants, or Husbandmen, &c. according to their callings, but Vſurers will not do ſo, being Conſcious to themſelves of the evil of their employment.

7. Vſurers are convinced of the evil and baſeneſs of Vſury, becauſe if one ſhould call any of them by that odious name, Sir Vſurer, as others are called by their Names and Titles, Sir John, Sir Henry, &c. he would be very angry with him, and tell him, Sir my Name is not Sir Vſurer, but a lender of money?

8. The Vſurer will not call his Vſury by that name neither, but Vſance, intereſt, conſideration, the Rent of my money, &c. being aſhamed to call it ſo, which alſo evinceth his conviction.

9. Vſurers will not only deny it, that they are Vſurers, but ſome of them, as ‖‖Id. …one ſaith, ſwear deeply that they are none.

10. Some Vſurers will take a certain note, as it is reported in Print, or as ſome call them, Letters Patents, Confined with the borrowers hand, in which he ſhall make it known unto all men by theſe preſent that the Vſurer has lent him freely and without any mention of encreaſe.

11. I am confident that if a queſtion ſhould be made by a Godly Miniſter in his Pulpit whether there be any Vſurer there, becauſe he would willingly ſpeak to him, not one would anſwer to the queſtion that he is an Vſurer, though ſorty ſhould be there: and that which confirmeth me herein, is this, becauſe I have read of a certain Preacher, **John Bromyard ſumma praedict. Tit. Ʋſura.who knowing that p. 236††M. M. p. 107.there were many Vſurers among his Auditory, broke out in his Sermon into asking of the queſtion, whether there were an Vſurer there? when every man held his peace, he demanded again, whether there were a Scavenger there? One riſing up, and anſwering for himſelf ſaid, yea, here is one, and I am that one; the Preacher thereupon infers this invective againſt Vſurers, behold, you may ſee hereby how vile a thing Vſury is, for this man anſwers for himſelf in the defence of his filthy employment, Vſurers are aſhamed to anſwer for theirs, and thus they are convicted in their own Conſciences.

12. And may I not bring in at laſt St. Auſtins teſtimony too, ſaying, how deteſtable a thing it is to lend money upon Vſury how odious and how execrable, I ſuppoſe Vſurers themſelves are not ignorant of. So then upon and after all this I may well end here, with that dreadful ſaying of another learned Author, ſo then the Vſurers ſin willingly, and of ſet purpoſe they follow a practice contrary to the light of their own conſcience, &c. I add.

3. The Vſurer is, as it is to be feared, not only convicted, but alſo condemned of himſelf in his own conſcience: for there is, as it were, a Court kept, and there is accuſing, witneſſing, and condemning, according to Rom. 2.15. Their Conſcience alſo bearing witneſs, and their thoughts mean while accuſing, or elſe excuſing one another. In which reſpect **Auguſt. in Pſ. 36.Ps 36ſome have called conſcience forum, a Court, a Conſiſtory, becauſe in it men are convented, and convicted, and condemned upon witneſſing and accuſing paſſed, ſo that, even as an Heretick is condemned of himſelf, becauſe with an evil conſcience, or againſt his conſcience he ſinneth wilfully, and of purpoſe, as **Tho. Langius de vita Chriſt. tom. 3.Calvin expounds the place, ſo I am afraid, it may be ſaid of Vſurers, that in their ſinning they are condemned of themſelves, becauſe wittingly and willingly they follow a practice contrary to the check and rouch, and light of their own conſcience, did I ſay, I am afraid? I know I did: but I can tell you, there is ††M. P. 35.one who ſaith poſitively from that place in Tit. 3.11. that they are damned of themſelves, being counted by learned men to be Hereticks. And there is a famous Doctor called Doctor Beard, who Writeth of a certain Vſurer, who being condemned of himſelf made his laſt Will and Teſtament: as word for word it is ſet p. 237‖‖Philo. Greg. Theol.††John Calvin Inſt. l. 4. c. 10. Sect. 3.‖‖Idem in Tit. 3.11. M. P. p. 35.Titus 3:11**Doctor Beard in his Theater.…own in the end of this Book. the Part. 4. Num. 18.

Num. 106. My fourth additional Argument is.

That the Ʋſurer is an enemy to God and man.

1. To God, and that, 1. Becauſe he rebelleth againſt him by yield…g and uſing all the faculties of his ſoul and members of his body, … Weapons of unrighteouſneſs againſt him, that I may uſe the great. Apoſtles words, Rom. 6.19.

And, 1. The faculties and powers of his ſoul, as for inſtance …. His mind he uſes againſt God to Uſury, minding his Goddeſs and great Diana, Uſury, I mean, more then God, who is ſeldome and little in his thoughts: for if he were, he would not be an Uſurer. 2. His will, in that he will be an Uſurer, tho God will not have him to be one, Neh. 5.10. 3. His love, loving his Uſury money more than God, like a covetous wretch, as he is, who will needs be rich, 1 Tim, 6.9, 10. and like an Idolater, as he is alſo, according to that famous ſaying of Lactantius, whatſoever a man loveth more than God, that is his God.

2. So the members of his body, as namely,

1. His eyes he yields as weapons of unrighteouſneſs againſt God, by his moſt earneſt looking after, and for his Uſury money from half year to half year contrary to Luk. 6.35. Lend, looking for nothing from it again. 2. His tongue he uſeth as a weapon of unrighteouſneſs againſt God, by his enticing young rich heirs (as Baſil deſcribes him) and others, to borrow money of him upon Uſury. 3. His hands he uſeth to take Uſury money therewith, according to Ezeck. 18.12, 13. He has taken Ʋſury and encreaſe where ††Calvin in Pentat. p. 355.Calvin note: That God, to cut of cavils, joineth both names, and condemns all neceſſion to the principal. 4. His feet he employeth as Weapons of unrighteouſneſs againſt God. by his running after covetouſneſs. For what elſe is his Uſury but co…etouſneſs, as has been abundantly declared? at preſent I will cite but one great friend of mine, viz. Great ‖‖Luther de taxanda Ʋſur. to. 7.Luther, who may be inſtar omnium, inſtead of all: ſaying, expreſly, that Uſury is covetouſneſs, his words are, Uſura eſt deteſtabilis avaritia. Ʋſurie is deteſtable covetouſneſs, mark, covetouſneſs it ſelf it is, and deteſtable covetouſneſs after which the Uſurers feet ſo run, ſee Ezek. 33.31. where running may be extended to feet too, by which the heart runs as well as by its thoughts.

2. The Uſurer is an enemy to God, in that no kind of people, as **Nullum de Deo hominum genus pejus ſentiunt quam Daniſtarum. Roger Turner p. 10.one ſaith notably, think worſe of God then Daniſts, p. 238**Lactant.that is, Uſurers; for they ſlight and vilipend his providence, ſo as that they of all others will leaſt truſt him. The Mariner looketh after the wind, which way it bloweth, and prayeth to Go… that it may blow fair for him, and ſo doth the Wimſter, and ſo doth the Miller that hath a Wind-mill: but the Uſurer thinks that he hath leaſt need to ſay his prayers ſo, let the Wind blow… Eaſt, Weſt, North, or South, its all one to him: his Mill, I mean, his Uſury Mill grinds for him ſtill, I will not ſay Corn, but the face of the borrower; his fanning, ſifting, and Wimbing of that which is in the borrowers purſe and barns go on, he taking the ſubſtance which he has, and leaving the chaff, which is nothing and an empty purſe to him.

2. The Uſurer is an enemy to man too, and to a world of men, even as a worm is to a round fair Apple, eating it out and ſpoiling it.

So is the Uſurer by his Uſury to this round and fair World, I mean the men that are in the World, by eating out and ſpoiling ſo many men and houſholds with his moſt ſharp teeth.

And the multitude of Uſurers is like ſo many locuſts, which are called in the Hebrew tongue from the ſame verb, that Vſury is called foreign viz. foreign to multiply, becauſe locuſts **Pſal. 14.4.Ps 14:4multiply as Vſury doth, and did a great deal of miſchief in Egypt, as it is to be … in Exo. 10.15. anſwerably whereunto Vſurers do a World of hurt in the World to a World of men, eating up men which borrow of them like bread, as it is ††G. P. p. 48. in his poſit.Written of ſome, they eat up my people like bread which is applied by a ‖‖Bolton in his Diſcourſe …erning Ʋſury.great Writer to the Vſurer thus: the Vſurer is a ſoft beaſt at the firſt to handle, but in continuance of time the hardneſs of his teeth will cat a man up, fleſh and bone, if he have not a ſpecial care to ſhun him: with this learned ‖ Author who maketh the Vſurer a man eater, I ſhall joyn two or three more, whereof,

1. Bleſſed **Luther.Bolton ſhall be one, who maketh him a Cannibal alſo, ſaying if Vſury find a man rich, yet it bringeth with it a pair of CANNIBAL chops and many cruel teeth to eat out, &c.

2. The great Luther, who calls the Ʋſurer the blood ſucker of the people, as alſo ††G. Powel, p. 48.one more calls him ſo ſaying, as the I…y …ulleth and claſpeth the Oak, as a lover, but thereby it groweth up and overtops the Oak, and ſucks up the juice and ſap of p. 239foreign Locuſta, quia eſt ſpecies multa. Pagnin. in Lexic.Oak, that it cannot thrive nor proſper, ſuch a blood ſucker is an Ʋſurer, ſaith he, and beſides him **Roger Turner in his plea anſwered, p. 15.one more, theſe (Ʋſurers) are curſed flies, ſuckers of mens ſap, the drinkers of their blood. So Adams ſaith the ſame.

3. That grand enemy of Ʋſury Biſhop Downam, who ſaith, wiſe men, when they have conſidered not only the wrong, which is done to particular men, but alſo the manifold inconveniences and miſchiefs, which come to the common-wealth by Ʋſury, they have confidently affirmed, that Ʋſurers are worſe then theives and that it were better for the common-wealth that there ſhould be a thouſand theives in it, then an hundred Ʋſurers; what a remarkable paſſage this is againſt poor Vſurers, coming from ſo great a Prelate.

4. Cato who ſpeaks very near to the ſame effect, that whereas by the twelve Tables, it was ordained, that if any Vſurer ſhould take above one in the hundred, he ſhould be puniſhed fourfold, whereas a Thief was to be puniſhed but twofold, whereby we may gather how much they eſteemed a Vſurer to be worſe than a Thief.

5. ‖‖Chryſoſtome cited by Biſhop Downam, p. 261.St. Chryſoſtome, who did not doubt to ſay that the Vſurer is to be eſteemed, AS A COMMON ENEMY TO ALL MEN. All which if it be ſo that the Vſurer is ſuch an enemy to God and man, how can he dwell with God in his Kingdom? will an earthly King ſuffer enemies to be in his Kingdom with him therein to live? no, no, he will have them ſlain and dye rather: So God, for ſo, he ſaith, But thoſe mine enemies bring hither and ſlay them before me, Luk. 19.27. and leſt men ſhould ſay that this concerns not Vſurers at all, but others, and that therefore he will not have them dye, he ſpeaks more plainly in Ezek. 18.12, 13. concerning the Vſurer, who has taken Vſury and encreaſe, any encreaſe verſe 8. ſhall he live? he ſhall not live, his blood ſhall be upon him, and being asked by the holy Prophet David, Lord, who ſhall abide in thy Tabernacle, who ſhall dwell in thy holy hill? he returneth this anſwer, he that putteth not out his money to Ʋſury; and is not this as clear as the Sun, who dareth ſlight it?

p. 240††Biſhop Downam in Pſal. 15.5.Ps 15:5Num. 108. But here I muſt anſwer two Contradictions.

One concerning my Authors moſtly, and me in part.

The other moſtly me, and my Authors in part.

The Firſt Contradiction. To begin with the firſt, ſome hereupon will ſay, your men whom you quoted even now, are too harſh, too bitter, too ſevere againſt the poor Uſurer, giving him ſuch language, and taking up ſuch compariſons againſt him, and making an enemy to God and all men: One would think that ſuch wiſe, learned, holy, and grave men ſhould not have ſuch hard thoughts of him in their hearts, nor divulge ſuch ſayings againſt him to the world with their pens, the world ſpeaking hard enough of him already; and we wonder why you will mention them.

Whereunto I thus anſwer in their behalf;

1. That God himſelf giveth the like language to all the Wicked, **Matth. 7.6. 2 Pet. 2.Matt 7:62 Pet 2whereof theſe are ſome, ſaying, that they are ††2 Pet. 2.21.2 Pet 2:21Dogs, ‖‖Rom. 3.13.Rom 3:13Sows, **Matth. 3.7.Matt 3:7Aſps, ††John 6.70.John 6:70Vipers, ‖‖John 3.10. Deut. 23.20. Ʋti eſt bis foreign Ʋnde Ʋſarius … Morden. foreignJohn 3:10Deut 23:20a generation of Vipers, yea, * Divels, and the Children of the Devil, and the Vſurer a biter like a Dog, and therefore why ſhould any man blame them, for ſaying what God ſaith, and calling them what God calleth them, biters?

2. As God maketh them ſo bad, to make them better, ſo they.

3. That they do but ſpeak the truth and do not belie them, calling a ſpade, a ſpade.