Usury Stated Overthrown, Treatise · Part 2 · Section 44 · Answer 2 (1 of 2)

Usury Stated Overthrown · Treatise · Part 2 · Section 44 · Answer 2 (1 of 2)

p. 152My Anſwer.

Whereunto I ſhall Anſwer thus.

1. Retortingly about the Parliament; that it's a great pity that he had not been with the Parliament men, when they made that famous **J…c…bi 13, c. 8.Act againſt Uſury to adviſe them.

1. That they ſhould not intitle it an Act againſt Uſury becauſe all men would ſee by that, that they are not for Uſury.

2. That by no means they ſhould uſe theſe words. FORASMUCH AS ALL USURY, BEING FORBIDDEN BY THE WORD OF GOD IS SIN AND DETESTABLE, mark, ALL USURY as I alſo ſay, for that would ſpoil the poor Uſurer utterly, and make his gainful trade to decay irrecoverably.

2. Concerning adventuring and ſetting of ground and houſes, I have this to ſay, that there is a vaſt difference between both theſe and Uſury, becauſe the former are not interdicted by the word of God, but the latter is, as I have already ſhewn, And 2. becauſe they are no where in Scripture called Biting, as Uſury is, and therefore cannot be ſaid to bite night and day, Winter and Summer, Lords dayes and p. 153Week days, as Uſury doth, which is called Morſura in Hebrew foreign. Some oppreſſion may be thereby committed and ſo it may be called when it is ſo, but Uſury properly ſo… called cannot be, becauſe that is otherwayes deſigned, as has been formerly oſtended.

3. I anſwer, that whereas he tells the World, that I am a free borrower, &c. I am not aſhamed of borrowing, becauſe it is lawful, but he may be aſhamed of lending, I mean upon Uſury, becauſe that is unlawful, Deut. 23.19. but that is not all that I have to ſay. For I can ſufficiently evidence it, that he is both a lender and borrower to himſelf, a borrower I mean, which freely borrowes of others, what they Write, and then makes a ſhew as if it were his own, to uſe his own words.

Where give me leave to add, that the ſame thing happened, when I read his Pamphlet, which happened when * Doctor Fenton (that Malleus or Hammer of Uſurers) read a Manuſcript for Uſury, as this man is, he wondred where and whence he had it what he wrote, but afterward found it all in Bullinger; anſwerably whereunto, I wondred alſo whence he had his skill in the Oriental tongues, Syriak, Arabick, and Perſick upon Luk. 6.35. but ſoon after found the ſame in the Polyglotte which ſome body lent him.

Num. 44.4. But I deſire to come more cloſer to him, and to anſwer him more fully, becauſehe relateth my words but ſlightly, and doth not anſwer that which is moſt material, but leaveth out that which maketh moſtly againſt him, as namely that proof of mine which maketh it clear that Uſury is alwayes biting, in that the Uſurer is called in the Hebrew foreign a biting one, in the participle, becauſe he is alwayes biting. O cruel biter! So that I am now reſolved to ſhew more abundantly what a cruelly biting thing it is, in two Reſpects.

1. In that biting it wounds and thereby creates and multiplieth cruel pain and ſorrow.

2. Cauſeth many cruel and bitter Curſes and Curſings.

For the firſt; I ſhall make it evident how cruelly biting it wounds, paineth and puts to abundance of ſorrow, four ſorts of ſufferers: as namely.

1. The Ʋſurer himſelf.

2. His Children, and Poſterity.

3. The borrower.

4. The Poor and Common-wealth.

1. The Ʋſurer himſelf, becauſe biting cruelly it wounds his Conſcience: becauſe he taketh it againſt the checks of his Conſcience; as therein I appeal to his own evil and wounded p. 154Conſcience, which has cauſed a great and Learned **Powel in his poſit. p. 26.Author to let theſe very words drop from his Pen, Ʋſury doth daily torment and aſſault his Conſcience, that taketh Ʋſury, I add, ſ… that Ʋſury ſads, and that ſadneſs which cometh by its biting and wounding, may well be reſembled to Abel and Cain. Cain ſignifying poſſeſſion, and Abel mourning and ſorrow, I ſuperadd that this pain and ſorrow doth then eſpecially come upon the Uſurer, when he lieth upon his death bed, as I have read of divers Uſurers how ſadly they have ended their days, and what for anguiſh they have ſaid, before they died. And it cannot well be otherwiſe, becauſe Uſury is a birth called foreign in Greek, becauſe it cauſes pain trouble and ſorrow as our Saviour tells us, that a woman when ſhe is in travail, has ſorrow, John 16.21. anſwerably whereunto a poor Uſurer muſt needs have ſorrow, eſpecially when he thinks he ſhall die; becauſe then that ſaying of David, Pſal. 15.1.5. Lord, who ſhall dwell in thy holy hill? he that has not put his monney to Ʋſury, and that of Ezekiel. Cha. 18.12, 13, 36. Has given forth vponupon Ʋſury, and has taken encreaſe, ſhall he then live, he ſhall not live, &c. and verſe 30, after this, therefore I will Judge you, O houſe of Iſrael, mark; Judge you, every one according to his wayes, (and ſo the Uſurer by the name, according to his Uſurious wayes) ſaith the Lord, which when the poor wounded Uſurer maketh a reflection upon, muſt needs exceedingly trouble his mind and perplex his wounded Spirit, his Conſcience telling him, that aſ ſoon as he ſhall be unmanned by death, he muſt forthwith come to his p…rticular Judgment, and Anſwer for all the Uſury money which he had taken, and that at that Great day of the General Judgment he muſt appear again and be judged for that great abomination which is called Uſury in Uſury; ſee and compare for it, theſe Verſes the 13. and 14. in Ezekiel 18. and let me tell the Uſurer, that the Very **Where note that a Sibyl was and is ſo called quaſi foreign after the Aeolian language, a conſiliis deorum, as Lactant. has it. l. 1. de falſa Relig. c. 6. and that thoſe Sibyls did foretel things divine afflatu miri…ico, by a miri…ick and divine inſpiration, as Juſtin Mart▪ info…s …, in Mocum patrum, Sibyl, O…ae. l. 2.Sibyls have foretold of the coming of the Uſurer to Judgment, as I will inſtance in one whoſe words are theſe,

— — — foreign

that is,

foreign

Then ſhall come before him Murderers, Adulterers, Drunkards p. 155with the ƲSƲRERS. So that this remembrance of both theſe Judgments cannot but make the poor Uſurer lie down in ſorrow, crying out and ſaying within himſelf: O woe is me that ever I was born to be an Uſurer! for now, I muſt come to an account for every Penny, Shilling, Pound, and for all thoſe hundreds of pounds which I have Uſuriouſly taken, and after that my Soul mu…c die, die, die, to all Eternity, and when Chriſt ſhall come to his General Judgment, my Soul and Body both will be caſt into the lake that burns with fire and brimſtone, which is the Second death, Rev. 21.8. which I muſt die by vertue of the unerring word of God, who ſaith in expreſs words of the Uſurer, he ſhall ſurely die his blood ſhall be upon him, Ezek. 18.13. And how! O how ſhall I be able to dwell in thoſe everlaſting burnings! Eſa. 33.…4. O Eternity, how formidable is the very thought of thee! for when I have lain in that lake of fire ſo many thouſand years, as there are hairs upon my head, piles of Graſs in the coloured Fields, Sands on the Sea ſhore yet even then, it may be ſaid, now Eternity beginneth: Ah poor Uſurer think upon this long, long, long, duration of Eternity, how the thoughts of it will torment thee in the hour of death, and how thy cruelly biting Uſury, and all thy bags and pounds of money which thou haſt gotten by it, will not yield thee one dram or drop of comfort in that ſad and ſorrowful time.

Num. 46. 2. But I muſt be briefer next in my ſecond branch, which concerns his Children and Poſterity, Which it ſo cruelly, wounds, and hurts, as that commonly,

1. They die after him, I mean ſuch as being led by his example follow the ſame trade, as it's written in Ezek. 18.10, 12, 13. If he beget a Son, that is a ſhedder of blood (as the Father is or was) and doth the like things, &c. and has given forth upon Ʋſury, and hath taken encreaſe ſhall he then live? He ſhall not live, &c. he ſhall ſurely die, I confeſs the Prophet ſpeaketh of a Son, that is begotten of a Father that is no Uſurer verſe 8. but if that Son which is begotten of a Father which never put his money upon Uſury, ſhall die, ſo that his Fathers righteouſneſs cannot ſave him, then how much more ſhall the ſon of a wretched Uſurer die, who lieth both under the guilt of his own Uſury, which he has taken, and of his Fathers Uſury, which he has taken, and ſhould have reſtored together with … own, and did not:

So that I would not be the Son of ſuch a Father for a world of Wealth: But I deſire here chiefly, to aggravate the ſin of a Father, which is an Uſurer and cruelly bit…, wounds, and hurts, yea * kills his Children, as * one faith, and that in two Reſ…ects.

p. 1561. In that his **Idem. So that he deſerves to be beaten and to ſuffer, which made Diogenes ſo beat a Father when his Son had committed a f…ult, becauſe his Fathers example made him do what he did. Which Crate; alſo did, as Quintilian aſſerts it.example maketh them Ʋſurers.

2. In that the mony left them is unto them the cauſe of eternal death, ſaith the ſame Author*: Pliny writeth of the Woolf; that he brings forth blind Whelps, and ſo doth the Uſurer commonly bring forth blind Children that cannot ſee what their Father left them, and then when the Father is gone to Hell for gathering, they follow after for ſpending.

2. But if this do not happen, becauſe they will be no Uſurers as their Father was, yet commonly the Uſurers Children and Poſtcrity loſe, by one means or other, that which he has wretchedly gotten, and come to poverty; his Goods being brought into the poſſeſſion of others, for the relief of the Poor, according to Prov. 28.8. He that encreaſes his Riches by Ʋſury and encreaſe, gathereth them for him that ſhall be merciful to the poor.

Hemingius inſtances in one certain Uſurer, who dwelt in Cherſoneſo Cimbrica, and grew exceeding rich by lending upon Uſury, died, having abundance of wealth, and yet after his death, the children that he left behind him, fell into extream poverty: in ſo much, that a daughter of his was found to have not ſo much as a Coat to cover her nakedneſs: And innumerable examples and inſtances more might be given, and ſuch as I have obſerved in my times of many rich Uſurers Poſterity, who have loſt that Land, thoſe Livings, thoſe Eſtates, which their Fathers and Grandfathers have purchaſed with Uſury money, and are now poſſeſſed by others, and others can and do teſtifie the ſame: Where let me mention but one godly and learned Miniſter more, who told me that with his eyes, he ſaw a Widow, whoſe Husband was worth 12000 pounds gotten by Uſury, beg a diſh of Porridge, which affected him very much, becauſe he had known them both in their Proſperity; and that muſt needs cauſe ſadneſs: So that Uſury may well be aſſimilated to Tyre and Sidon: For Tyre is ſaid to be the daughter of Sidon, and Tyre ſignifieth Affliction and Sadneſs, and Sidon, Venation or hunting, which p. 157may fitly be applyed to Uſury, which is a kind of hunting after wealth, and to Uſurers. which are hunters after the Gain that comes by Uſury; and then begets Tyre, that is much aff… ction to ſuch as are begotten by them, and to their Poſterity: So that I may well tell what a cruelly biting thing Uſury is in reſpect of this hurt it doth to the Uſurers Children and Poſterity.

Numb. 48.3. And doth it not cruelly bite, and biting wound, pain, hurt, and make ſad neceſſitous **Who for that cauſe is called in Hebrew foreign that is, bitten, even as for pain and dolour Ʋſury is alſo called foreign, which in it's primitive ſignification ſignifies a birth, next to which is the iſſue of it, namely dolour as Ambroſ. takes it. lib. de Tob. 1. c. 12.Tob 1Borrowers? O yes, I appeal for it to you Borrowers, who are in the Uſurers Books, do not you find it ſo? Doth not Uſury, though it be but Six in the hundred make ſad, yea almoſt break your hearts? doth it not make you wake and fetch many a deep ſigh, when others ſleep and take their reſt? Do not Uſurers arreſt you, if you come not off to a day? and make you ſell your Cattel, your Goods, and ſometimes your fields or means to half price, or at leaſt to your great loſs?

Some I believe do not feel that which others feel for the preſent, but afterward they cannot chuſe but feel it, ſo that divers Authors as Pliny, Baldus the Lawyer, Powel Turner compare the Uſurers to the worm which is ſoft to a mans touch, but biteth deep and after a while will be felt to ſome purpoſe.

But I have a mind to name two Authors more. And 1. Chryſ…ſtome, even as leaven which is put into meal infecteth the whole lump and drawing it to it ſelf, turns it into the nature of leaven: ſo when Uſury enters into any mans eſtate it draweth his ſubſtance to it and turns it into debt.

2. Baſil, when the Uſurer ſeems to have relieved a man, he caſts him into a deeper want; and cruelly it hurts, wounds, and ſads the poor and Commonwealth (to joyn them both) I begin firſt with the poor, whom he hurts and wounds grievouſly. How? the poor, ſome will ſay, is not the Uſurer all for the poor, when he quoteth theſe Scriptures, Exo. 22.25. Lev. 25.36, 37. And would not have the poor oppreſſed by Uſury, I know he is for the poor in words, but not in his practiſe: For he careth not what becomes of the poor, p. 158**Chryſoſtom. 12. to. 3. Where note again how for that holy man is from ſpeaking againſt cruelly biting Ʋſury only.when lending his money upon Uſury, he maketh the borrower ſell his Corn and ware the dearer to pay him his Uſury, and to make benefit of it for himſelf, whereby the poor uſually are bitten cruelly.

Num. 49.2. The Commonwealth is ſo much bitten hurted and ſadded by it, as that divers Commonwealths have baniſhed and driven out all Uſurers out of their Territories, Countries, and Cities: as Scicily, Sparta, and Worms that great imperial City within a mile of which I was born, who write this, and have ſeen ſix thouſand Jews (as it was ſaid) driven out for Uſury, which examples, with the conſideration of Uſurers cruelty, has cauſed Dr. Beard to publiſh to the World this wiſh of his. It is to be wiſhed, that ſome would examine the Ʋſurers Books, and make a bonefire; that ſome Lucullus would deliver Europa from that contagion, as the Romans did Aſia.

And now Secondly, I will ſpeak both of the poor and Commonwealth together, and for both quote famous Biſhop **B. D…nam upon Pſal. 15.Ps 15Downam, whoſe words are, Uſury is hurtful to the Commonwealth and eſpecially to the Commonalty (whereby I underſtand the poorer ſort) which payeth it, for whoſoever thriveth by occupying money borrowed upon Uſury, he has pitched ſo the prize of his commodities, as that, beſides a competent gain, raiſed for the maintenance of himſelf and his charge, he alſo has gathered up an overplus, and tenth part for the Uſurer: And thus by Uſury the prices of all commodities are inhanced, while the Sellers borrow upon Uſury, if they will thrive muſt needs make the buyers to pay two ſhillings in the pound more then otherwiſe were ſufficient, thus he.

I am neceſſitated to bring ſuch Authors, becauſe my Adverſary maketh ſuch a market man of me, as if none were like me, whereas now he may plainly ſee, that ſo great a man as this Biſhop is, Writes after the ſame rate of markets, as I do, ſo that I ſhall leave him now to diſpute it with great Downam, why he will buſie himſelf ſo much about Market affairs, to make the Uſurer a biter of the poor and commonwealth.

Laſtly, I ſay, that Uſury is a cruelly biting wounding ſadding thing, becauſe it cauſes moſt cruel and bitter curſing, for what ſaith Jeremiah, I have neither lent upon Ʋſury, nor men have lent to me upon Ʋſury, yet every one of them doth curſe p. 159me, Ch. 15.10. which has cauſed **Which occaſioneth me to mention an expreſſion of a godly man, which, as he told me, heard a pious man ſay, that it was pity but that mans tongue ſhould …ot in his mouth, who defends Ʋſury.Dr. Luther to ſay, That the Ʋſurer is the curſe of God, and of the people: where give me leave to declare. How he cauſes three ſeveral curſes, for,

1. The poor do curſe him, becauſe, as I ſaid, he is bitten through his occaſion in Markets and Wares, which he buyes, and becauſe he will lend no money to him though he be full of money: but only to the rich.

2. The neceſſitous borrower curſeth him, becauſe he muſt pay Uſe for his money, tho he neither buy an eſtate with it nor get by it, but only for bare need borroweth it; to free himſelf from an Arreſt, or to ſave, and keep what he has, that it may not fall into **D…or Williams in his true Church, p. 43….the Lords hand, or elſe to buy proviſion, when it is reaſonable to maintain his Wife, Children, and Family: tho Chriſt has ſaid expreſly, lend, looking for nothing again, that is, no Ʋſury for it, as expoſitors expound that place.

3. Both Fathers and Children, (which imitate their Fathers in the taking of Uſurie, or elſe riotouſly do ſpend what their Father has wretchedly gotten by Uſury) do curſe one another in hell, when they are there, moſt bitterly and everlaſtingly: And there is a famous Writer who deſcribeth their mutual curſing moſt pathetically thus, that in that infernal puniſhment Uſurers and their Children will **p. 16.curſe one another, the Father ſaying, curſed art thou my Son, becauſe for thy ſake I am tormented in this flame; for I became an Uſurer leſt I ſhould leave thee a begger, I gathered wealth that thou ſhouldſt not be poor, and I was contented to be poor in grace, that thou mighteſt be rich in goods, and therefore am now poor in all things, but in torments: and the Son on the other ſide will ſay to the Father; nay rather, curſed art thou, O Father; becauſe that thou gatheredſt thy wealth with iniquity and lefteſt unto me with a curſe which has conſumed it, and deſtroyed my Soul; and now let the Uſurer open his eyes and ſee what a cruelly biting ſin Uſury is, that he may leave it, and live, and not be curſed here and hereafter for ever, which God in mercy grant.

Num. 50. * The Champi…ns next work is to examine my inquiry p. 160how Ʋſury differs from other contracts and dealings, as intereſt, inter-uſury, Shiploan, &c. and to tell me. 1. That Regulated Ʋſury has the ſame plea from reaſon, that either of theſe has. Take three definitions, ſaith he, which he mentioneth together: whatſoever is more then the principal (ſaith Ambroſe) and all that a man takes over and above the money lent, &c. Take either of theſe definitions, without ſupplements, and you ſhall find, interuſury, Intereſt, and Shiploan to be Ʋſury, theſe being each ſomewhat above the principal: whereunto I anſwer,

1. That my three Definitions taken out of Ambroſe, and the Council of Agatha, &c. tho ſhort, yet make it evident in part what Ʋſury is, viz. an overpins beyond the principal, which cannot be denied, becauſe God himſelf calls it an increaſe, Ezek. 18.12. and to ſhew that they are not only againſt exceſſive, oppreſſive, griping Uſury, but that alſo which my Adverſary calls moderate; they add for example five in the 100. which alſo may ſerve to ſtop his mouth, for what he ſaith, that we muſt take theſe definitions without gloſſes, becauſe this Council, which is chiefly alleadged by me, uſes this gloſs as others alſo from time to time have foreign uſed theirs, after their ſetting down of their ſhort definitions, as for example, Balſamon in M. M. p. 43.

Bolton, p. 45. Dr. Fenton, and Turner eſpecially, p. 5. having thus briefly defined Uſury, that it is a gain by a compact for loan, expoundeth his ſhort definition by parts, ſaying there are five things belonging to Uſury. 1. A Principal. 2. Lending. 3. Gain. 4. A chief purpoſe by lending to increaſe the ſtock. 5. A Covenant for that; but I deſire to ſay a little more for the famous Council of Agatha which I moſtly aim at for its Antiquity, and Authority, that ſome Tranſlate it's words thus.

Given, or LENT FORTH: which maketh it's ſlot definition more full and plain, and others alſo, for ſeeing that brevity breeds **As ſaith my old Maſter, that moſt learned Logician, Mr. Hopſius in his moſt excellent Logick Dum brevis eſſe laboro, obſcurus fio.obſcurity, have therefore added loan in their ſhort definitions expreſly, as I will inſtance in one of the Ancient ones, who defineth Uſury thus, Ʋſura eſt id, quod ex mutuo ultra ſortem accipitur: that is, Uſury is that, (mark, that; (whatſoever it be) which is taken above the Principal for LOAN, whom the Modern Writers do follow. p. 161**Ludo…phus de vita Chriſti. c. 49.I add, that neither I nor my Brethren will be confined to ſuch ſhort and ſomewhat imperfect definitions only, and therefore beware of, or give other fuller definitions for men to take their choice.

To cloſe up this anſwer with God, I muſt ſend my Opponent to Gods own expoſitive way for condemning Uſury in Ezek. 18.12. he forthwith explaineth himſelf, and calls it ENCREASE, and more fully again gloſſeth upon it in Deut. 23.19, 20. And much more fully ANY ENCREASE, Ezek. 18.8. for which gloſſing and enlarging I ſend my Reader to that which I have written about it in my firſt Book againſt Uſury, p. 37

2. Theſe things premiſed, down totters what he inferreth, that we ſhall find in the ſaid

3. Definitions, Inter-uſury, and Shiploan, to be Uſury too, theſe being each ſome gain above the Principal; becauſe I hope that I have ſufficiently proved, gloſſing in ſhort diſtinctions to be admitted, tho by him cauſeleſly they be oppugned.

Num. 51. More could I ſay, how he by him mentioned Interuſury, and Shiploan, are not Uſury properly ſo called, though in each ſomewhat be taken above the Principal, but that I ſhall defer to declare in its more proper place, only this I will mention here about Shiploan, that what is taken, is taken not ſo much for loan, as for hazard and adventuring.

3. As for thoſe exacters in Nehemiah 5. I need not trouble my ſelf about them: becauſe that caſe will fall in the next when I come to anſwer him about Inter-uſury, which next follows to be treated of: only this I will ſay for the preſent that his thoughts, that they came under ſome incommodity, cannot oblige me to think ſo too, and that therefore it is needleſs for me to anſwer him to ſatisfie him whether they might take Inter-uſury, ſufficient it is generally to aſſert, and to prove that damage, alias Intereſt, may be taken, in caſe lender of money be really damaged by the borrowers not paying his money at the time appointed, and that according to the determination of a Judge, or Arbitrators, as I have formerly from the holy Scriptures ſhewn it.

Now 4ly. I will ſtep forward, even ſtep by ſtep to trace my Antagoniſt, ſaying, that he will trace me in each of the forementioned definitions. Mr. J…linger, ſaith Inter-Ʋſury is money received for an incommodity, &c. Retly: as if ma… that lend money do not feel an incommodity too in the abſence of their m… for moneths and years, &c.

Whereunto I anſwer, that I cannot but take notice of his ignorance, p. 162out of which he ſo miſtakes Inter-uſury, as that he utterly confounds the incommodities which a Uſurer may feel in the abſence of his money for months, or years, and the incommodity which he that taketh Inter-uſury doth feel, and for which ſo much money is by a Judge adjudged to him and for him: For ſo civilians define it, that it is intereſt cauſe, an intereſt of a cauſe **Exod. 21.22. By which Durham who yet ſeemeth to be for ſome Ʋſury) proveth damage alſo as my ſelf in his treat upon his Command.Exod 21:22which conſiſts in giving or doing.

Num. 52.2. He wrongs me, ſaying, that I define it to be money taken, for I do not ſay ſo, nor name money, but an incommodity as alſo Civilians do.

In the next place the Opponent progreſſeth to intereſt properly ſo called: Mr. Jelinger: Intereſt is money taken for the payment of money due to a day delayed or neglected: Reply. It ſeemeth then for money delayed beyond the day of payment I may take intereſt, (whether the forfeiture of double bond he tells not) but for money lent, this ſide that day I may not take any thing, ſalva conſcientia.

This is ſuch diſcourſe or reaſoning as I underſtand not: I am ſure ſuch niceties have little foundation in Scripture, which he pleadeth to be his guide, when in any thing it ſeemeth to ſerve his turn; and here he brings in Rivet, as if he were on his ſide.

For Anſwer whereunto I ſay.

Num. 53.1. That I do not tell whether a man may take the forfeiture of a double Bond to ſecure the Principal.

1. Becauſe I together with many others and even ſuch as are of his own ſide, do hold that in ſome caſes I muſt be contented to loſe the very Principal.

2. Becauſe a man muſt be ruled in ſuch a caſe by Judges and Arbitrators, as it has been formerly declared out of Exod. 21.22. And my ſecond Anſwer is for the lawfulneſs of taking intereſt or damage after the not paying of money lent for a certain time nominated, that, tho ſuch a thing is a diſcourſe or reaſoning which he underſtands not, how after the day of payment delayed, one may take intereſt, and this ſide the day he may not take any thing, yet others that underſtand * the Scriptures, which are for damage applicable to ſuch delayes, as it has been proved, do underſtand ſuch reaſoning well enough, and therefore have left their ſenſe wherein they harmonize p. 163with me, as I ſhall ſhew it, before I have done with my anſwer.

As for Rivet by him quoted, I ſhall not concern my ſelf to anſwer what he ſaith, becauſe he hath to do with Tollet, not me.

He goes on and ſaith,

Ship loan, ſaith Mr. Jelinger, is diſtinguiſhed from Ʋſury, for as much as that is upon adventuring upon a Ship Principal and all, ſo as that if the Ship be loſt all is loſt.

Reply, Seeing he ſends us to Scripture for a proof of the lawfulneſs of lending to the Rich for gain, let him prove from the ſame expreſly, the lawfulneſs of his Ship loan, &c.

Whereunto I anſwer,

1. There is no expreſs Scripture for Annuities neither, which yet are held lawful, becauſe Annuities are new things, and ſo adventuring is likewiſe, unleſs we will ſuppoſe that there were Adventurers, which adventured in Solomons Ships and the Kings of Tyrus, which ſailed to Tarſis for Gold, and that therefore no expreſs Scripture is to be expected.

2. That it is ſufficient for us to know, that adventuring is not interdicted, becauſe men take ſuch great gair, nor for their loan, but for their **Ʋnde condictio certi pro eo datur, Doctor Freigerius p. 333.hazard, which is ſo exceeding great, and makes the gain of it ſo uncertain, whereas lending upon uſury is certain.

3. That thoſe which call the Gain of adventuring mony Foenus Nauticum, Nautical Fenory, call it ſo not properly but equivocally, as a dead man, a man, and not Uſury neither, but Fenory, becauſe there is a difference betwixt Uſury and Fenory, as ſome ſay, Fenory being a more milder name than Uſury, as ††Peilic. in Comment. in Prov. 28.Prov 28Pellican would have it to be, whereof more hereof in liberal Uſury, by ſome ſo called.

4. And whereas the Opponent mentioneth Grotius again, I ſhall very little regard what he ſaith, becauſe he is Heterodox, and therefore not much to be credited, as failing in other great points, and being deceived. Nor do his words much contradict that adventuring which I am for, as being a mixt contract, as himſelf calls it, mixt I ſay, of Partnerſhip, which by all is held lawful, and of laying out ſo much money for ſo much gain, upon the ſafe return of ſuch a Ship having made a good and gainful Voyage, and not ootherwiſe. So Rivet my ancient Friend differs but little in this;

p. 164For, 1. He tels us, having ſpoken of trafficking between Party, and Party (under which cometh negotiating by Sea, in ſhips, and upon ſhips) that ſuch a Contract is lawful ſo counted on both ſides.

2. He ſaith, when ſuch gain comes, ſomething is Given, mark, given, (not as a mercenary Uſury) but as a recompence to him that laid out the ſame, I add, upon a Ship; For that is here in Queſtion.

Laſtly, I add, that I am not alone for this adventuring, but many worthy Writers, beſides me, are for the ſame alſo and give it their approbation; and

1. The **Dr. Vult. in ſua juriſpr. l. 1. C. 34 de Naut. fen. 22. D. 2.4. C. 33. Juſtin Conſt. ſub. Tit. 6.Doctors of the civil Law, who thus favourably define it, that it is the gain of a Creditor, which he has for his mony credited to a Sailor for the danger of his mony which he takes upon himſelf; mark, for the danger, even as I ſaid even now for his hazard; where let it be noted withall, that the Civil-law ſtints this gain for hazard, which is moſt juſt, that it ſhould be ſo cautioned.

2. Let me add bleſſed ††Bolton Con…. Ʋſury p. 43. See Doctor Fenton alſo p. 95.Bolton, ſpeaking of twenty in the hundred by Sea; There is great difference in the Merchant's Negotiation, there is hazard, &c. Then ſpeaking of the Uſurer, he ſaith, doth he bear any hazard? it is no part of his meaning?

Where by the by, I muſt needs anſwer this Objection, why then is Uſury called ſors in Latin, that is, chance.

I anſwer, no otherwiſe then foreign, that is, when men ſpeaking one thing will underſtand the contrary, as a Wood is called lucus a non lucendo, becauſe it giveth no light,; ſo Uſury ſors, or chance, a non ſortiendo, becauſe he hazards not]

3. And laſtly Biſhop ‖‖B. Down…m. upon Pſal. 15.5.Ps 15:5Downam (who is fulleſt) once more, becauſe my Antagoniſt doth ſo vehemently urge me to prove ſhip-loane to be lawful by poſitive Scripture, which is ſilent in it, becauſe there was not in old time ſo much traffick by Sea as now there is, and ſo conſequently ſuch adventuring upon ſhips, as far as we can perceive, unleſs we will gueſs it, as I ſaid already, by Solomon's and Hiram's Navigation: So that ſuch a worthy, learned and pious man's Opinion, will afford as much light, and ſatisfaction in this caſe of adventuring p. 165and maritime encreaſe. His words are theſe Maritime fenory is again or allowance made for mony which is tranſported beyond the Seas, at the peril or hazard of the Creditor, contrary to the contract either of gainful Ʋſury, or free Loan, and ſeemeth to draw near to partnerſhip; after which words he ſets down the manner of it; and brings in that moſt Godly and learned Lawyer Hottoman, approving and clearing it, by his diſtaſting of Gregories words concerning it, and affirming, that where is hazard, there may be gain required at the due prize thereof: and then concludeth thus, and therefore adventuring Ʋſury may be allowed

I add, that I wiſh ſuch Adventurers to be very cautious, that adventuring their money, they do not adventure and looſe their darling Souls by exceſſive gain exacted, eſpecially if a Voyage prove unproſperous, and by meerly pretended hazards.

Num. 55. From Nautical Fenory he paſſes to liberal encreaſe.

Mr. Jelinger, Ʋſury is different from liberal Encreaſe, in that it cometh unlooked for, and not the other

Reply. What he quotes afterwards out of Polanus for another purpoſe, ſeems to thwart what he ſaith of the lawfulneſs of a gratuity, mutatio debet eſſe gratuita abſque lucri alicujus captatione. Mr. Jelinger is forced to peece this ſentence of Polanus with his own Interpretation, but to me it ſeems to condemn all talking of gratuities, and ſo makes work for ingratitude, which is no ſmall piece of inhumanity, unleſs Polanus mean both one and the other with reſpect had to the poor.

For anſwer whereunto, I ſay,

1. That this Opponent by his, it ſeems, invalidates what he ſo inconſiderably aſſerts.

2. Let the Reader peruſe Polanus, and then judge, whether it be for my purpoſe or no what he ſaith; his words are theſe: **Polan. Syntagm. Where, becauſe Polanus is for me, let it he conſidered what a friend I have in him, he being ſtiled Europ's Ornament, and moſt eximious pattern of Holineſs in Clerks lives.Ʋſura lucratoria eſt furtum quod committitur cum quis lucrum accipit ſolius mutationis cauſa. Lucratory or gainful Uſury is Theft, when any receives gain only in lieu of lending; mark, only in lieu of lending; not denying, that ſomething may be taken as given out of gratefulneſs; ſo that his words, without exaction and captation of gain or p. 166acceptation of a gift do not thwart what I ſay, becauſe he explains himſelf, when he ſaith, that Vſury is gain taken only in lieu of lending, whereby room is left, and liberty given for taking of a free, unexacted, uncapitulated, unexpected gift, given as a gratuity due ex officio gratitudinis, by vertue of gratitude, which this Opponent need not preſs ſo much, as requiſite out of Cicero and Heſiodus. For I together with my Brethren am for thankfulneſs, as much as he is, or any other can be.

2. As for his queſtion about the poor, whether a rich Jew might take a gratuity of a poor Brother: I wonder why he will put forth ſuch a queſtion, when all without his queſtioning will grant, that the Rich ſhould rather give to, then take from a poor Brother, both under the Law and Goſpel.

3. To his aſſertion, that what is lawful for the Borrower to give, no doubt muſt be lawful for the lender to receive, and then he may lawfully take encreaſe. For this gratuity is no other. I anſwer thus, that this is a fallacy of conſequence: for it is as if a man ſhould ſay, that it is lawful for a Thief to take a mans purſe, becauſe as Divines ſay, it is lawful for a man to give to a Thief his purſe to ſave his life, for which he is thankful too, becauſe he ſaves his life, ſo that ſome have offered to give their purſe and all that they have to Theives to ſave their lives; I have done ſo my ſelf, when in the German Wars, I was beſet by the Enemies Horſe, which threatned to piſtol me in a Wood.

Where let it be remembred what Polanus ſaid but now, that Uſury is Theft, when any receives gain only in lieu of lending, which mainly thwarts my Adverſaries, ſaying that the Lender may receive increaſe for his lending, for this gratuity is no other.

Numb. 56.4. As for his quoting of Perkins, that which the Debtor may give, having himſelf an honeſt gain beſides, and no man any wayes endamaged, the Creditor may lawfully receive.

To that I anſwer,

1. That his words following ſhew his meaning, viz. That its convenient, that he that is benefitted by anothers mony, ſhould ſhew all poſſible thankfulneſs to him by whom he is enriched, which I ſay likewiſe, yea farther, that the Lender may take what ſo cometh, I mean cometh unexpectedly.

2. I add that holy Perkins is ſo far from being againſt me, as that in his Writing upon Chriſts Sermon upon the Mount he doth evidently declare to the World, that he is only for recompencing and liberal Vſury, as that holy man Mr. p. 167**Bolton p. 5, 4.Bolton obſerves it alſo, who likewiſe, together with others, aſſerts the ſame thing, that liberal increaſe is lawful, ſaying,

Liberal Ʋſury is only a gratuity, or free gift, which the Borrower finding himſelf much benefited by the Lenders courteſie, doth of his own accord, in teſtimony of his thankfulneſs, freely give to the Lender, though neither intended when he lent, nor expected any gain, much leſs covenanted for it.

And then ſaith further,

But in this caſe, although the Lender receive ſome allowance above the principal, yet he commits not Ʋſury, becauſe neither the contract, which he made, was lending for gain, neither is the over-plus, which he receiveth gain for, either covenanted or intended, or required for loan, but a gratuity or thankful courteſie, which may with a good Conſcience be given and received from an able and willing giver.

With this worthy man will I joyn two more. And

1. Biſhop Downam, who calls it a voluntary increaſe and free gift and gratuity, or reward, which the Borrower having gained by the money borrowed, voluntarily, and freely gives to the Lender in teſtimony of his thankfulneſs.

2. I will quote the words of the Author of that excellent Book called a brief Treatiſe Of Uſury.

Not only the taking of any thing above the principal, but alſo the looking for it doth make him guilty before God, who hopes or lookes for it by reaſon of the loan: but it is otherwiſe, if any man give or offer any thing not in reſpect of the loan, but to ſhew himſelf mindful of a good turn received. For that which is ſo offered may be lawfully taken without any Ʋſury committed: ſo that there be no fraud uſed therein, but that the intent and conſcience of the Receiver be upright, and free in that behalf, which laſt words cauſe me to ſubjoyn

3. Famous Doctor * Chemnitius, who writes thus, even juſt like Mr. Perkins, If the Debtor have gained much by his borrowed money, or eſcaped a great loſs, he is certainly obliged by the office of thankfulneſs, and mutual reſpect of Charity to antidotes, and retributions; for its truely ſaid in the office of charity, that in the firſt place, we are bound to thoſe of whom we acknowledge to have received a benefit. Nor doth the creditor ſin if he take a gratuity. For the offices of charity and Ʋſury differ one from another (juſt as I ſay alſo) but ſo by moſt ſlight occaſions and praetexts are ſought for Ʋſury: For if either a compact or intention preceeds, ſo that the creditor would not have lent his money, p. 168††Downam upon Pſal. 15.5.Ps 15:5‖‖Dr. Chem. loc. com. de paup. p. 5.8.if he ſhould not receive ſomething above the principal, its cerainly Ʋſury, whatſoever name you call it by.

But here the Opponent oblatrates and fain would ſet my old friend Rivet and me by the ears, whoſe words by him quoted, ho they be ſo me what large, yet are ſoon to be anſwered.

For 1. He brings Syracides an Apochryphal Author for his aſſiſtant, which invalidates and enfeebles altogether what he ſaith, and 2. Comes in with his videtur, it ſeemeth, which weakens his aſſertion alſo, as the Reader will ſee it preſently, if he weigh in an even balance what Rivet brings for his proof, and what Anti-uſurarians alledge for themſelves, having the Canonical Scriptures on their ſide, when the defendants of Uſury, as bleſſed Bolton tells them, cannot bring one Scripture rightly underſtood to make for them; if learned Rivet could have brought one, he would not have cited an Apochryphal.

3. I can name a greater man then Rivet is, who militates for me, viz. great Beza, whoſe words I will commit with Rivets, who inſiſts on publick authority moderately prefixing a recompenſation for which the Creditor may ſtipulate or come to a compact with the debtor, which Beza anſwers thus, as I ſaid once already.

That Chriſtian charity forbids to lend upon Ʋſury, which notwithſtanding, becauſe many Magiſtrates do ſee, that in reſpect of traffick, and dealings among men they cannot ſimply forbid Ʋſury. Therefore (which is the only thing which remains for them to do) they ſtint Ʋſury; but may a man therefore with a good Conſcience, LEND UPON USURY? No SURELY: thus this great and renowned author. Now whom ſhall a man believe? The Senior or Junior Author? The Greater or the Leſſer? The more renowned or the leſs renowned? One that hath maintained a publick diſpute againſt the Church of Rome before a great King and Queen, and the Peers and People of France in that great City of Paris, or him that hath not?

As for me I do and ſhall ever honour my great and old friend Rivet, who has been pleaſed to Write his great name and pious motto for me in my book of friends among other great and learned perſons (which then were the luminaries of Europe) for a perpetual teſtimony of his favour and reſpect which he had for me, but yet I muſt needs prefer famous Beza before him, having lived in both ††Leyden and Geneva.Univerſities, where both did flouriſh: becauſe I have heard ſuch extroardinary Encomiums p. 169**See Downam, p. 306.of that learned man Beza in the latter of theſe two Univerſities Leyden and Genevah I mean, which Brightman calleth Harmageddon, that is a Mountain of delight, according to Rev. 17.

Num. 57. Pardon me courteous Reader, that I do ſo expatiate, I cannot rule my ſelf, when I come to ſpeak of either of the now mentioned places, or perſons, or both.

Now having ſaid ſo much to anſwer great Rivet, my great friend, I am the leſs ſolicitous to anſwer ſo obſcure an Antagoniſt as mine is; for what he ſaith deſerveth no other anſwer then this, that whereas he ſaith, that the Creditor is bound not to hope or expect ſome recompence for his money lent, and by which he hath gained, is as much as to ſay, that the creditor is bound to hope or expect that the debtor will not prove an honeſt man, or do that which by the rules of gratitude he is obliged unto: Chriſt himſelf freeth me from ſo great an abſurdity by his own words ſaying, lend, hoping for NOTHING AGAIN, or, FROM THENCE, and ſo do all theſe holy men whom I have cited, affirming, that in lending we muſt neither hope nor expect nor intend any gain by our lending, and that if we do, it is moſt certainly Uſury, by what name ſoever men may call it (to uſe the very ſelf ſame words of learned Dr. Chemnitius, which I formerly quoted.) But let us ſee what the Ch. ſaith farther,

Num. 58. Mr. Jelinger, Ʋſury is differenced from letting and ſetting, becauſe ſuch things are (properly) not lent as Ʋſury money is, but hired or put out to be occupied, as ground. And why may you not as properly ſay ſuch money put out is hired, or put out to be occupied. He knoweth what is commonly ſaid in this caſe, and never ſolidly anſwered, &c.

Not ſolidly anſwered? who will ſay it, but one, who has not read the hundred part of what has been ſolidly written concerning this thing. As for my part, I ſhall anſwer him that ſaith ſo, preſently and thus briefly. 1. That we may not properly ſay of money lent to Vſury that is hired, becauſe hiring and ſo ſetting and letting is lawful as being no where in Gods word prohibited, and condemned, but rather approved and by Gods Saints uſed, as it is to be ſeen, Act. 28.30. how Paul hired a houſe.

But lending and putting out money to Uſury is unlawful interdicted and condemned by the law of God and man.

1. By the law of God, viz. Deut. 23.19. Exod. 22.25. Luk. 25.35, 36. Neh. 5.10. Pſal. 15.5. Ezeck. 18.12, 13. and ch. 22.12. Luke 6.35. And many more, which I ſhall bring to condemn Vſury, where let it be noted, what bleſſed p. 170**Not only the law of God but alſo Lawgivers and Philoſophers have utterly condemned Ʋſury. Bodin de Rep. l. 5. c. 2.Bolton quoting ſuch places, ſaith to his adverſaries now againſt theſe many places condemning Vſury, bring you ſo much as one to allow it: you are not able to bring one rightly underſtood: thus he, which words I alſo ſay to mine.

2. By the † law of man: where, tho I could be prolix to my hearts contentent, yet I will cite but one Act, which I did not quote yet, viz. Queen † Elizabeth which (tho ſome abuſe it as making for Vſury, becauſe of ten in the 100, yet in truth it doth not ſo much as permit it, much leſs allow it) I ſay. 1. It doth not permit it, becauſe it is an Act againſt Vſury and only reſtrains it.

2. Much leſs allow it, calling it a ſin, yea, and a deteſtable ſin, and adding that all Ʋſury is forbidden by the law of God.

2. I anſwer to his addition, ſuppoſe a man hires a field worth 6 l. what matter is it whether he pay ſix pounds for the field, or for the money lent him, or, where is the oppreſſion in the one more than in the other, or am I bound to lend him my money gratis, when I may my ſelf buy the field field therewith, and ſo let it out to hire? to this I anſwer thus,

1. It is a matter, whether I pay ſix pound for the field, or for the money lent; becauſe the one is for lending, Vſury I mean, which excludes men out of heaven, to uſe the very words of Biſhop Sanders, according to Pſal. 15.5. and which hath been from time to time counted theft, yea worſe then other theft, as ſaith that other great and famous B. Downam, whereas they that beſtow their money in a field to buy it, and then received rent for it, were never counted theeves, nor can be, becauſe they do the thing that lawful is, and commended too in the word of God, as the vertuous woman in the Proverbs will ſerve for the proof of it, for is ſhe not commended for ſeeing a field and buying it, Prov. 31.16. but where will y…u find any man or woman in all the Bible commended for Vſury, which is oppreſſion, Ezek. 22.12. There is the**Bol… ▪ in his Diſ…ourſe. oppreſſion, and extortion enquired after by the Ch. ſaying, where p. 171**Anno 13. Elizab. c. 8.**Biſhop Sanders on Rom. 13.8, 9.Rom 13:8Rom 13:9**Biſhop Downam on Pſal. 15.5.Ps 15:5**Becauſe he has greedily gained, as Ʋſurers uſe to do. …oidem.is the oppreſſion? ſo Nehem. 5.7. you exact Ʋſury. He tells us farther, am I bound to lend him my money freely when I my ſelf may buy the field therewith and ſo put it to hire? whereto I anſwer alſo thus. O yes, the Champion muſt lend his money gratis freely: for ſo Chriſt will have it, as ſome render his words Luk. 6.35. lend freely.

And becauſe he goeth a ſtep farther, telling us, that he might himſelf buy the field and put it out to hire, I ask him, and why will not you? ſeeing it is in your power to do ſo, and to keep your money as Peter ſaid to Ananias, and beſtow it your ſelf, which is lawful? muſt we needs run and adventure upon things which are unlawful and prohibited, when we may ſafely employ our money by buying and purchaſing, as the virtuous woman did? but I know where it ſticks, when the Uſurer lends his money he is ſure of ſix in the 100. if he buy a field or living, lives may die, and then he is a looſer, which he will not be if he buy Land that will not yield him ſix in the 100, he knoweth, for it is valued at five in the 100. and charges and taxes muſt be undergon, ſo that I have heard wiſe men ſay, that they can hardly make four at the 100. clear, which cauſeth the Uſurer to put out his money to Uſury rather, becauſe then ſix in the 100. flows in without labour, without taxes, without charges, without repairs, and by this I ſuppoſe I have hit the Uſurers right vein, which muſt be hit, if he ſhall be let blood duly and ſucceſſively for the ſaving of his life and ſoul that he may not die as he is menaced, Ezek 18.12, 13.

But it ſhould ſeem he has ſome Phyſicians about him, which ſpeak him fair and put him in ſome good hopes, that without this blood letting he may live, and therefore he tells me, take reaſon from men that underſtand it.

And ſo brings againſt me again Rivet, and Windelin.

Whereunto I anſwer. And ſo let him take reaſon from men that underſtand it, as well as his men do, and it may be a little better.

For, 1. Rivet cometh in again with his non vi…ctur, it ſeemeth not to be ſo: but not with Scripture, which is ſure: and ſaith poſitively thou ſhalt not lend to thy brother upon Ʋſury (whether it be to buy a farm or field by the contract of Emphytenſis, or any other thing to receive for it ſo much money or Corn yearly) Deut. 23.19. where note, that this word Emphytenſis makes for me not a little, for it is for ever as the Doctors in the Civil Laws tells us, ſo as that a certain rent muſt be forever paid for it, whereas things riſe and fall, and changes happen and may happen to the great detriment and p. 172loſs of the occupier, which notwithſtanding the lender or Uſurer which lendeth the money, which buyeth this field, or living, by the contract of **Emphytenſis eſt contractus quo predium perpetuo fruendum alieui traditur, ut quam diu Domino penſionem, ſeu redituum …anonem pro eo praeſtat, tamdiu neque haeredi. ejus auferre id liceat. Doctor Frigius Rudim. Inſtit. p. 335.Emphytenſis muſt and will be paid whether he grow backhanded or no his ſix in the 100. which they count moderate Uſury and profit.

2. As for Windelin, who alſo is of the ſame mind, that it is **Which is 4 s. 6. d.all one to buy a farm for an 100 **Dr. Vulteius De Contr. Adjunctis l. 1. c. 34.Rixdollars, or to lend ſo much to another, and to receive ſo much yearly for it, I wonder how he can be ſo confident us to aſſert ſuch a thing: Scripture he has not on his ſide, for that is againſt it, and ſo is reaſon: for what reaſon is there for it that the Uſurer, who is loth to adventure his 100 Rixdollars by buying a farm for lives, which may die, or land, wherein he may be deceived, becauſe of morgages or other conveiances, will lend thoſe 100 Rixdollars to another, who muſt adventure upon all hazards to pay him ſix in the 100. which is the general and uſual penſion by the borrower to be paid, whether he win or looſe; is this Windelins perinde eſt?

Num. 59.2. Now take reaſon from men that underſtand it.

And, 1. From Lawyers. 2. Divines.

1. Lawyers, and

1. From Dr. Vulteius, who

1. Maketh lending a **Idem c. 35.free contract, and ſetting and letting mercenary: See the ††Contractuum quidam ſunt gratuiti, quidam mercenarii: Gratuiti ſunt, mutuum, Commodatum, promutuum: Caeteri mercenarii, & in his alii magis alii minus, magis ut locatio, conductio, minus reliqui.Margin

2. **Doctor Frigius, p. 335.Defineth location, and conduction, that is ſetting and letting and hiring thus, that it is a contract of conſent, concerning a certain thing to be done, or uſed for a certain hire, which ſheweth what a great difference this great Civilian puts between lending, which muſt be free, and location and conduction which is and may be mercenary.

2. From Dr. Frigius, who defines lending to be a contract, whereby a thing which is mine becomes thine, ſo as that the ſame thing, which conſiſts in number weight and meaſure is p. 173**Biſhop Downam upon Pſal. 15.Ps 15not to be rendred: but that which is of the ſame nature, and quality, whereas in location and conduction, that is, in ſetting and letting, and giving, the ſame thing is rendred, as for example, the ſame horſe, houſe, field.

2. He alſo maketh ſetting and letting mercenary, which lending is not, ſo that his definition of location is this, it is an obligation of conſent for a certain thing to be done or uſed for hire.

2. From four Divines.

And, 2. Biſhop Downam.

Ʋſury is diſtingniſhed from lawful location, or letting to hire, which is the rather to be obſerved, becauſe ſome imagine, that money and other things, which are lent upon Ʋſury, may as well be let as other things; and what ſay you to this Champion? is not this your opinion? but hear what this great man ſaith, who underſtands reaſon as well as you, or your two Authors, but he goeth farther this my great Author, as thus:

Thus by Scripture he proveth it, whereas my Adverſary hath no Scripture on his ſide. For the very contract of mutuation includeth in it an obligation, binding the borrower that he ſhall reſtore the full value thereof at the day appointed, &c.

2. From bleſſed Bolton,

Whoſe words I ſhall ſet down but in part, becauſe Biſhop Downam hath ſome of the ſame things, with him.

The 1. Difference between Ʋſury and ſetting and letting (ſaith he, is this. The land hath a fruitful uſe in it ſelf anſwerable to rent: both without mans help, as in Meadows, Paſtures, Woods, Mines, &c. as alſo in arable grounds, where the rent is proportioned, according to the fruitfulneſs thereof. But money being ſpent in the uſe thereof, the gain that is raiſed thereby is not the **See Fenton, alſo p. 93, 94, 95▪fruit of the money, but of his skill and induſtry that employes it, and therefore muſt needs be uncertain. So thou demandeſt thy gains our of the fruit of his pains and induſtry, not out of the fruit of the money, &c. let the Reader himſelf read the reſt.

2. They often inſtance in the letting of an houſe, ſaying, why may not a man as well take ten in a 100. for a year, as well as 10 l. for an houſe in ſome great City, which coſt him an 100. I anſwer, the uſe of the houſe is habitation; and tho it be kept tenantable, yet it groweth worſe, and towards ruine in the more ſubſtantial materials. But in money its otherwiſe, &c. ſee the reſt in his own book, p. 27.

3 A thing that is hired if it periſh without the default of the hirer it periſhes to the owner. 1. Becauſe he is the owner, 2. Becauſe it went for the hire according to the equity of Gods law, Exod. 22.15. thus he alſo proveth what he ſaith by Scripture, which the opponents two Authors do not. After all this he concludes thus.

But if there were nothing elſe its more then ſufficient, that letting land to Tenants is not diſallowed by Gods word, or any other learning in any time or Age. But lending for uſe is condemned by God; book, and all other learning, and in all Ages, thus holy Bolton.

p. 175The 3. is holy **Greenham alleadged by B. Bolton p. 27.Greenham who ſaith, Recompence is to to be made, where the thing is the worſe for uſing (as in Location) But mony is not the worſe for lending, therefore nothing is to be taken for lending of it. ††Geminianus l. 8.1.78.Geminianus alſo ſaith the ſame with theſe, in his Summe fol. 225. Now let the Reader judge and chooſe whom he will follow, the Ch. two Authors, or theſe whereof two give their opinion for law, and two being great and godly Divines, who together with the two commodating Legiſts underſtood reaſon as well as the Opponents two Authors; thus overmatched both by number and ſtrength of reaſon, as their expreſſions ſhew it.

Num. 60. I ſhould have differenced it alſo from commodating and ſociety: But there is yet time for me to do it. And therefore I will begin with the firſt of theſe viz. Commodating, which is as ‖‖§ D. 13. C. 23. P. 2, Sent. 4.Civilians define it, a contract whereby he to whom a thing is freely granted to be uſed, is bound to return the ſelf ſame thing, which is not Ʋſury: as has been already oſtended and ſhewn.

And its **Doctor Vult. juriſpr. l. 1. c. 33.twofold.

1. Properly ſo called, whereby a thing is given for a certain uſe and end, to be uſed, after which end it is to be returned and not before.

3. Precarium or precarie is, which is given to a man to be returned whenſoever the Commodator pleaſeth.

And the difference between the two kinds of lending is, that when I lend ſuch a thing as is not ſpent ordinarily with the firſt uſe, the thing lent remaining ſtill my own, as a houſe, or horſe, it is called commodation, but when it is ſpent as Corn, and Wine, and Mony, it is alienated, and ſuch a contract is called mutuation, whereby the property of the thing lent paſſeth from one to another, even to him that borroweth it, and good reaſon why. For all ſuch things are ſo principally made of God for one certain uſe (as bread to be eaten, wine to be drunken) ſo as that the uſe differs not from the thing it ſelf; becauſe they cannot dure any longer when they are once uſed, but ſtreight are conſumed, and become either another thing, or at leaſt another mans goods: Inconſideration whereof he that lendeth me ſuch things, by the lending looſeth the very propriety of them; for elſe I ſhould ſpend another mans goods to his p. 176injury; which is both againſt reaſon, and alſo againſt his will and intent: For as he would have me take the commodity of his Goods by uſing them: So would he not hinder himſelf therewithal. But if I ſhould borrow a buſhel of Wheat of another mans, and yet the ſame buſhel of Wheat ſhould ſtill be his, I ſhould either not uſe the Wheat at all in making bread thereof, or occupy it otherwiſe (and then it doth me no ſervice) or elſe I ſhould ſpend it being his, and thereby he ſhould ſuſtain farther loſs than himſelf would agree to: For if I do ſpend another mans Goods by his conſent, I am anſwerable unto him for them, no more than I ſhould anſwer him his Oyle again, who ſhould bid me throw it in the fire.

Num. 61.2 I come to Society, which **Inſtitut. de Societ. l. 3.26.17. D. 2.4. C. 37.Civilians define this.

That it is a contract of conſent concerning the having it by ſome▪ in common

And it is about either Things and Goods, or Doings.

1. Things by one or all Partners to be looked after, and that both in gain and loſs.

And it lieth wholly in Negotiation, ſaith the Civil Law: And is two fold, Firſt all Goods, and ſo is called general, or ſecondly ſome, and ſo is ſpecial.

2. Doings in ſociety, are pains, and the induſtey of partners.

They have another diſtinction alſo, ſaying, that there is 1. an accidental 2. conventional.

But I deſire to ſhew, as ſpeedily as I may, how Uſury and Society do differ.

In the Contract of partnerſhip, as a learned * Author writeth of it, a man, having perhaps no ſkill in Merchandize, commits a ſtock of mony to another, being a Merchant or Tradeſman (ſome name a Tucker) to the end, that he may employ the ſame in ſome lawful traffick, and covenants with him not only to be partner with him in a proportionable part of his gain, if it pleaſe God to make him a gainer, but alſo to pertake with him in the loſs which without his default he ſhall ſuſtain. And here, altho there be expectation of gain, yet there is no Uſury: For in partnerſhip the property of the mony is not transferred unto him that receiveth it, but remaineth in him which did deliver it, and at his hazard and peril it is employed; and therefore in partnerſhip there is not ſo as much loane, and p. 177††B. Downam upon Pſal. 15.5.Ps 15:5much leſs Uſury: For, as † Molinaeus averreth it in partnerſhip the ſubject of Uſury ceaſeth, viz. loan, for in loan the property is transferred to the Borrower, and with the property and hazard; ſo that if the Principal miſcarry, it miſcarrieth to the Borrower: It is ſafe to the Lender by the very contract of mutuation or lending, wherein the Borrower ſecureth the Lender by ſuch ſecurity as the Lender thinketh ſufficient, whether it be his Word, Bill, or Bond, or Pawn or Surety for the repayment of the Principal. In this contract of partnerſhip he that delivereth his mony to the other, doth not covenant abſolutely for the reſtitution of his principal, much leſs for gain; but conditionally, according to the event or ſucceſs of the Negotiation, covenanting as well to be partaker of the loſs as of the gain; but the contract of the free lending binds the Borrower by an abſolute covenant to reſtore the principal; and the contract of Uſury binds the Borrower by an abſolute covenant not only to repay the principal, but alſo to yeeld the overplus covenanted for.

So that whether there be a covenant or intent of gain by loan, whether it be in the firſt act of lending, or afterwards in forbearing, it is USURY, ſaith that renowned Biſhop, and contrarywiſe where the is neither a covenant, nor intent of gain in lending, or forbearing, there is no Uſury; tho there be overplus or encreaſe received over and beſides the Principal.

And this abſolute Covenant (ſaith that renowned B.) is not an abuſe beſides the nature of this contract, as ſome have imagined, but as the abſolute covenant of the reſtitution of the principal is included in the contract of mutuation, ſo the abſolute covenant not only of repaying the principal, but alſo of paying Uſury is included in the contract of actual, or, as they call it formal Uſury: For if there be a covenant only in eventum lucri, to gain, if he gain, or have expectation of gain for loan, without any further covenant, but for the reſtitution of the principal, then is the former not formal Uſury, tho it be mental, and actual in part, and the latter is but mental Uſury and not then neither; if as on the one ſide there is a covenant of partaking gain, if there be gain; ſo on the other ſide, if there be a covenant of partaking loſs, or as there is expectation of gain if the Borrower gain, ſo there be an unfeigned bearing part of the loſs which the**In contract u S…cietatis ceſſat ſubjectum Ʋſur. & M…lin. p. 178Borrower without his default ſhall ſuſtain. For then the former is the contract of partnerſhip, and the latter in reſpect of the outward act is the contract of lending, but in regard of the purpoſe of the heart, intending gain, where there is gain, and purpoſing to bear part of the loſs where there is loſs it is partnerſhip.

Thus much concerning the difference, which is between Uſury and Partnerſhip.

Num 62. In the next place the Ch. examineth Uſurie's age.

Mr. Jelinger 5. How old is Ʋſury? What generation and kindred hath it? For its Father, quoteth he, it hath the Divel, whoſe work it is, being Murder. Reply. Whether he that takes any thing above the principal from a perſon ſufficient be a Murderer, will admit an uſe of Addubitation, that is, none at all. Whereunto I anſwer.

1. That, whereas here he jeereth me for mentioning **In my ſeverally Printed Books.ſometime ſuch an uſe of Addubitation, I would have him know, that I have this Addubitation matter from that famous and ſerious man P. RAMUS, who died in the Pariſian Maſſacre a glorious Martyr, and therefore is infinitely to be preferred before a Jeerer at godlineſs.

2. That I ſhall ſend him to renowned Calvin for an anſwer, ſaying upon 15. Pſal. 5. verſe, concerning Uſury which in Ezeck. 18.12, 13. called Tarbit, encreaſe, that Cato did not without cauſe place committing of Uſury very neer in the ſame degree with Murther. Now why and wherefore they both, Cato and Calvin do thus make Uſury Murther, they will anſwer him at that great day, when both muſt be reſponſible for this name, which they have given to Uſury, animating me thereby to call it ſo too.

But the Devil was a metaphorical Ʋſurer from the beginning to Adam and Eve, ſaith Mr. Jelinger. Reply. Strange arguing! My anſwer is, as ſtrange as he makes it, ††With whom I could if I would joyn HUGO who attributeth to the Devil two Daughters, Avarice and Luxury beſides Ʋſury; in Gloſs in Teſtivet.better and abler men than he uſe it, who alſo if they were now alive would ſtop his mouth, which now he opens againſt them and it: As for me it is enough to me that I have ‖‖But the two Authors by me cited may ſuffice.two ſuch ſeconds on my ſide as Ambroſe and Auſtin (which names he p. 179conceals) who by all learned men will be preferred and beleived before him, and all his.

And I hope that theſe holy Fathers may very well make the Devil a metaphorical Uſurer, as the defendants of Uſury make that **The Ʋſury here in the text is taken metaphorically, as Aquinas obſerves, for ſpiritual thriftineſs and the encreaſe of ſpiritual tifts and graces 2.2. q. 78. a. 1.metaphorical Uſury in Matt. 25. Uſury properly ſo called, quite contrary to Chriſts meaning, who called the well imploying of gifts and parts, and the ſpiritual gain gotten thereby Ʋſury, as being like it. Where let the Reader give me leave by the by, to mention what a famous ††foreign.Preacher in Print doth ſay concerning the metaphorical Uſury viz. Becauſe this text (Thou ought to have put out my mony to the Exchangers, otherwiſe Table-mates, Campſores or Ʋſurers, as ſome render the word, and then at my coming I ſhould have received mine own with USURY) has been urged by ſome to prove the lawfulneſs of Uſury, and that I have ſo opportunely met with this ſin, ſo frequently practiced, ſo ſeldom preacht againſt; nay ſome that ſhould tell Juda of his faults, and Iſrael of his tranſgeſſion, Eſa. 5.8.1. are ſuch as the Prophet ſpeaketh of, where the Prophet is very bitter againſt men looking after their own wages, every one for his own advantage, and for his own purpoſe, are practiſers thereof themſelves, ſo I ſhall not go far beyond the limits of the text, if I a little proſecute this ſin. Thus learned Mr. Turner with whom my opponent muſt bear, if he hit him for one.

As for his ſaying, Scriptura ſymbolica non eſt argumentum, we that are againſt Uſury do not deny it, but uſe it as well as he, in the interpreting of Matt. 25.27. as even now it was ſhewn, ſo that he might have forborn to bring in ‖‖Mr. Turner upon Matt. 25.27.Matt 25:27Chriſt as a metaphorical Uſurer; only let, me add that the Arabick renders that expreſſion with Uſury cum lucro ſuo with its gain, not Ʋſury,

As for the Mother and Siſters and Daughters, he counts it but froth of uncharitableneſs, and not worth ſpending time and Paper in, &c. but I would have him know that it is ſuch froth (if I muſt needs call it as he calls it) as has been made uſe of by better men then himſelf, viz. R. Turner a late Writer and * St. Baſil, an ancient one, who maketh p. 180foreign, the only **Powel maketh the devil the chief, and principal cauſe of Ʋſury.Fathers of Uſury, St. Auguſtne and Ambroſe the devil, and BORROWERS the only **As Wit. in his Commonwealth, p. 291: makes covetouſneſs Ʋſuries Mother.MOTHERS, to bring forth this unnatural brood of Vipers, which eat through the entrals of their Mother, for ſo doth the borrower bring forth Uſury to the Uſurer, to the deſtruction of himſelf and family, ſaith my laſt Author.

Let my Adverſary now diſprove and check this great and holy Father, if he think it to be his beſt way, for uſing ſuch a frothy compariſon, and ſo others; to me it is enough, that I have ſuch a Kingly father on my ſide, in this thing to free me from frothineſs: and whether it be for my purpoſe, what I ſay, let theſe ſame holy men be conſulted with, who agree with me in Uſuries definition. But he miſlikes Ʋſuries Siſters alſo, Mrs. GREEDY eſpecially: For ſo he adds, only a word to what he ſaith concerning Greedy, telling her Siſter Uſury ſtill, we muſt not let our money lie idle.

Reply. I wonder how he finds Greedineſs in the inquiry it ſelf, wherein there may be ſo much charitableneſs unto others, &c.

Whereunto I anſwer, 1. That I find this greedineſs in Gods own word: Ezek. 22.21. Thou haſt taken Ʋſury, and encreaſe, and haſt greedily gained, &c. ſee the place.

And I find it in thoſe Authors, who make the Uſurer a greedy Dog, as **Accounting it doubtleſs but froth, tho other Writers as well as my ſelf, and famous Smith by name, who ſaith, that bribery and ſimony are her Siſters, goodly Siſters indeed. Smith in his. 1. Serm. p. 73.Baſil, yea, worſe an old Dog, as Mr. Trap.

Num. 63.2. And whereas he tells ſo much of the good, which the Uſurer doth by his lending to ſuch as redeem eſtates and purchaſe and buying for their families ſeaſonably, &c. I will cite ſuch learned and famous Authors, as will tell him the quite contrary, &c.

1. Plutarch who compareth Ʋſurers to Vultures, and Ravens, who pick out the guts of a mans belly.

2. Coelius Secundus, who calls Ʋſury a deadly and contagious Ague.

p. 181**Baſil in Pſ. 15.Ps 15**Mr. Trap in Prov. 28.Prov 28**Plut. l. de non faenerando.**Caelius ſecundum lect. Antiq. l. 12. c. 20.3. B. Jewel who, **B. Jewel: Serm. in Theſ. 46.defines Ʋſury as has been declared, tells us that Ʋſury undoeth houſholds, draweth dry hundreds, yea, thouſands of people, and is the utter deſtruction of infinite families.

Thus B. Jewel; now let the Ch. ſhake his boaſts of the great good, which Uſurers do, ſome good they may do ſometimes, but that is not their chief aim, but their own gain, and inriching of themſelves, whether the borrower win or looſe, which cauſed Leo the Great to ſay, what event ſoever betide the borrower, gain he or gain he not, the courſe of lending upon Ʋſury is, EVIL and ƲNGODLY.

3. And ſeeing the Champion doth ask me, whether I let my money lie idle by me, or whether I do well in ſo doing, &c.

I anſwer, that as my caſe ſtands now, I cannot have money lie idle by me, livings being brought ſo low by theſe dead times, but when I had any, I beſtowed it in means, which now muſt maintain me and mine, and which is lawful. But, I perceive that the Champion is moſt of all diſpleaſed with and about Uſuries two Daughters LOW and WOE, becauſe he feareth that they will be chargeable unto him, charging him ſtill, the one being able to bring a man low indeed: and the other crying continually, even day and night within; woe, woe, woe, to him that lendeth his money upon Uſury, and encreaſe: For he ſhall die, die, die to all eternity, and his blood ſhall be upon him, Ezek. 18.12.

His great miſlike he diſcovereth two wayes.

1. Mr. Jelinger, p. 19. Tells us, that in Lev. 25.37. and Deut. 23.19. over brother and money there is an accent put, which ſhews that, as Hebrecians ſay, the word muſt be ſung with a low voice, becauſe Uſury afflicts and brings low.

Num: 65. Reply, to one that contended about a word 'twas replyed, that Caeſars fortune did not depend thereon, whatſoever this punctation or accent be, I hope that the ſouls eternal ſalvation doth not depend upon Criticiſms, &c.

Whereunto I anſwer, that I do not by mentioning this, collocate or place mans eternal ſalvation in a dependance upon criticiſms, but only make uſe of criticiſms, as other divines alſo do, who have Written whole Books, which they call Criticks, and which may ſerve to illuſtrate things, which appertain to life and ſalvation: where let it be remembred what the p. 182**…eô i Serm. 6 de jejun. 10. Menſ…s, c. 3.Hebrew Rabbies write concerning accents, as I quote them in my Uſurer caſt, p. 6.

2. He adds to ſhew his miſlike and to diſprove, me I confeſs, that it is the firſt time, that ever I heard, or read, that theſe books were marked out to be ſung.

Whereunto I anſwer, that this very thing will diſgrace him, more than any thing he wrote yet, for thus it is.

By this he bewrayeth his ſhameful and groſs ignorance, even in Grammar principles, tho he be a Schoolmaſter.

Hebrew Grammar principles, I mean, amongſt which there is one (as the greateſt of Hebrecians **Buxtorf. in ſuo Theſauro Grammat. l. 1. c. 5. p. 33.Buxtorf my old friend and inſtructer has it, in his Grammatical treaſure,) … accentuum triplex eſt; primus deſignat muſicam ſive rationem cantus apud Judaeos, qui textum Biblicum non legunt ſed cantillant, That is, there is a threefold uſe of accents: the firſt deſignates muſick or the manner of ſinging among the Jews, who do not read but * ſing the Bible text, mark, he doth not ſay, that they ſing the Pſalms, but the text of the Bible, and ſo this book alſo.

So that, if this great Hebrecian were now alive, I ſhould adviſe him to leave his teaching of his Schollars to Write, and to travel to the Univerſity of Baſil, where I have been and taken this great mans adviſe about the Hebrew, and to learn of the ſame famous Hebrecian the Hebrew a little better, that he may write of Hebrew better himſelf than here he doth, to his foul diſgrace I write it.

Num. 66. I ſhould have ſaid ſomething concerning Caeſar's fortune by him mentioned, but that will and does come elſewhere to his confuſion.

Chap. 5. He is conſidering, ſaith the Champion, what reach Ʋſury has; and he grants it reaches very nigh over all the World. For

1. ‖‖Where he leaves out Worms, Aſia, Italy, Germany.The Jews who are ſcattered over the world are great Uſurers.

2. Particularly it reacheth **By Spinola the Spaniſh general.to ſome great Scholars, as Seneca, and to ſome learned men in the Church in Chryſoſtom's time.

2. Some Princes and great Lords in Germamy do eſpouſe it, ſome whereof were well ſerved in the German warrs when they ††I have heard them do ſo my ſelf in their Synagogues.loſt their Uſury mony.

p. 183Reply, What remarkable providence or wonder was it, if they ſmarted by thoſe Wars, under which the Country groaned, and he adds: that at ſuch times the good and bad are commonly involved under one common lot, or rather the former ſmart moſt, mark, the good ſmart moſt, ſpeaking thus favourably of the Uſurers by me mentioned: For Uſurers will take one the others part: where before I go further, I muſt do right to Seneca, whom I fear I have injured, quoting the words of Reynolds concerning him, that he was the greateſt Uſurer that ever he read of: For ſince that time, I met with ſuch paſſages of the ſaid Seneca formerly cited, which will evince the contrary, and becauſe he was one of the ſtoicks, which were ſo exceeding ſtrict, as that they would ſpeak moſt bitterly againſt all ſorts of vices; and laſtly, becauſe divers Fathers, as **That very ancient Father, who lived near to the Apoſtles timeTertullian, Auſtin, and Jerome write, that he was converted by Paul, and did for two years before his death withdraw himſelf from Rome to his Country houſe for his ſouls good. As for Tacitus, who ſaith, that, dying he called upon Jupiter, to that I anſwer, 1. That Tacitus, as it is obſerved in him, Writes many lies. 2. That ſome excuſe him ſaying, that his words were miſprinted, naming Jovem for Jeſum.

Num. 67. Mr. Jelinger, it reaches alſo many great * profeſſors of Godlineſs.

Reply, And yet all theſe cenſured by him to damnation too, without a particular repentance if they took but a mite above the principal.

Whereunto I anſwer, that I never preſſed the taking of a nine as he has often charged me, for I do not think, that any ever took or gave a mite. Only I quoted others, very learned men, who uſe that expreſſion to ſhew that whatſoever is taken above the principal by a compact explicite or implicite is Uſury.

Num. 68.2. That ſome ſuch profeſſors may profeſs that they know God, and deny him in their deeds, as thoſe in Tit. 1.16. He adds, Mr. Jelinger. I hear that ſome ſuch are lately departed this life, and have left behind them their money lent upon Uſury for their poſterity. O ſad! ſad! for they have plunged thereby their poor Children into the ſame gulf of the damnable ſin of Uſury.

Num. 69. Reply. They are more beholding to him for his pity than for his charity: and why ſo ſad? if according to his now caſuiſtical divinity they do but ask forgiveneſs of the parties concerned, all is well.

p. 184Anſwer. 1. That my caſuiſtical divinity concerning forgiveneſs of reſtitution to be made is not now, as he maketh it, nor mine only; for I ſhall hereafter bring mine Authors for it, which are old and able enough to anſwer him, and to maintain what they and I aſſert in this matter, the Doctors which write upon the Canonical law eſpecially.

2. That other grave, learned, and godly Divines alſo have their moſt pitiful and lamentable expreſſions concerning Uſurers and their Children that imitate their Parents, whom I mean curſing one another in Hell: The words of one of them at preſent ſhall ſuffice.

In HELL, ſaith Mr. **Non inducit liberam remiſſionem Joh. Baptiſta in Jus Can.Smith (who alſo defineth Uſury as it is in the margin) the Uſurer ſhall cry to his Children; You were the cauſe of theſe torments: For leſt you ſhould be poor, I was an Ʋſurer, and robbed others to leave riches to you; to whom the Children ſhall reply again (in hell) Nay curſed be you. ††Mr. Smith, like Doctor Williams formerly cited in his ſecond Serm. upon Ʋſury.Father; For you were the cauſe of our torments, for if you had not left us other mens goods we had not kept other mens goods. I add, and we had not been Uſurers too, if you had not put out your mony upon Uſury for us to take up the ſame trade, and to do as you did, and therefore I may well ſay again. O ſad! ſad!

After all this the Champion cometh to examin my Reaſon… Mr. Jelinger. What Reaſons has this Doctrine?

Now we come to try his ſtrength, and indeed he needs to have good Supporters to bear up ſuch aſſertions as he has laid down. &c. Anſwer, I need not fear that I ſhall want ſupporters, I have at leaſt thirty Arguments and Reaſons more to come.

Mr. Jelinger. 1. Reaſon becauſe this, Ʋſury, which is here treated on is prohibited in both Teſtaments▪

1. In the old, 2. in the new.

1. In the old, Exod. 22.25. Lev. 25.36, 37. Deut. …3.19. Reply. 1. To theſe in general: It will be hard to proove his difinition of Uſury condemned by him from theſe or any other text in the old Teſtament.

Whereunto I anſwer.

1. That it will be no more hard for me to prove what I p. 185‖‖Idem ibid. Ʋſury is that gain g…tten by lending for the uſe of the thing lent, covenanting before with the Borrower to receive more that was borrowed.**Th… you were a great Profeſſor.ſay, that this Uſury, which here I treat of, is condemned in both Teſtaments and firſt in the old, then it has been for others before me,

Whole Councils have ſaid the ſame. And

1. The Council of Nice has theſe words, becauſe many Clergy men **Council. Nic. c. 18.following after filthy lucre out of covetouſneſs, have forgotten the divine Praecept, which ſaith Pſal. 15.5. he that hath not put his mony to Ʋſury, turn Ʋſurers, &c. Mark, they call David's words a Divine Precept, which forbids Uſury

2. So that great Council of Paris ſets down this dreadful ſentence: Among many and innumerable evils, whereby God is highly offended, there is extant one eſpecially moſt execrable, and to God a deteſtable kind of Covetouſneſs, whereby without doubt he is highly provoked to anger, becauſe thereby men inſult over his precepts, mark, Precepts and arguments of damnation are prepared, in that ſome Clergy-men, mark, Clergy-men, and ſome Laicks (note that too, becauſe that ſome ſay that Miniſters only are forbidden to become Uſurers) take ſuch moſt filthy gain &c. forgetting that PRECEPT, which ſaith Thou ſhalt, not give thy mony to Ʋſury, nor exact any encreaſe for thy fruits &c. (mark, nothing above the principal) Any Encreaſe as it is in Ezeck. 18.8. And again in another Chapter ſaith the ſame Council: For the Lord doth moſt horribly and minaciouſly prohibit Uſury both in his Legal and Prophetical Oracles &c. And leſt men ſhould think, that they ſpeak againſt oppreſſive Uſury; they cire St. Jerom. defining Uſury thus: ſome think that Uſury is committed only in mony, which the Scripture, mark, Scripture foreſeeing, takes off all that, which is over and above the principal, that thou takeſt no more then thou gaveſt or lendeſt. Lo, how this holy Council conſpires againſt thee, O Uſurer, and brings in Gods Word to condemn thee, as more fully yet it will appear by that which they ſay farther.

Of Ʋſury not to be committed, &c. we have left us the Oracles of Both Teſtaments (juſt as I ſay, ſo ſay they, ſo that I am not alone) and the ſayings of the Holy Fathers, which ſay, that they which follow after Uſury ſhall not live nor dwell in the holy Hill, but rather becauſe they have not been merciful, ſhall be puniſhed, with that purple and covetous Dives; and p. 186††Here let thoſe many Clergy-men, and Miniſters, which now are Ʋſurers alſo, ponder theſe words of this holy Council,‖‖Council. Pariſ. l. 1. c. 53.ſo ends that holy Council thus tragically, ſo ſad a Tragedy concerning Uſury, and Uſurers.

And therefore how dareſt thou, being a Miniſter, who above all men ſhouldeſt not be an Uſurer by this ſame Councils prohibition, live in this execrable ſin of Uſury, as it cals it, and thou alſo that art a private Chriſtian, how canſt thou read thoſe words without trembling? me thinks thy knees like Belſhazers Dan. 5. ſhould ſmite one againſt another, and thy guilty heart ſhould ake within thee, when thou peruſeſt ſuch dreadful expreſſions, uttered and thundred out, not by a deſpicable Miniſter, nor any other ſimple perſon, but ſo many Godly Fathers, and learned men againſt thee from the holy ſcriptures. But this is not all: For not only theſe ancient Councils and Divines, but latter ones alſo, and even an whole Univerſity of learned men, I mean, that already mentioned of Wittenberg, ſaith the ſame.

Whereas Uſurers are not only by a poſitive Law, but alſo by both Old and alſo New Teſtament, as in themſelves unlawful, are forbidden of God &c.

And then: But theſe are Uſurers, whoſoever by a compact take five in the hundred &c. I cut ſhort becauſe I made uſe of this determination above already.

Bleſſed Bolton **Where note that in the Hebrew Ʋſury is not called foreign biting but foreign a burden as indeed it is, to cut off that cavil that only biting Ʋſury is forbidden in Scripture, and that the Defendants of Ʋſury ſay, that by Maſhah moderate Ʋſury is ſignified which alſo they hold to be all wed. B. D. P. 97. contrary to this Scripture.I ſhall quote laſt, tho he be not the leaſt, his words are, But let us come to Scriptures, and dare you indeed M. S. ſtand to that tryal of that pure and heavenly touchſtone? Anſwerably whereunto I ſay to my Adverſary ſo too; and dare you ſtand indeed to that ſame moſt ſure and heavenly touch-ſtone?

Conſider then theſe places, with the ſame holy Authors, even as I do alſo;

Exod. 22.25. Lev. 25.36. Deut. 23.19. Pſ. 15.5. Ezek. 18.13.7. and 22.13. Prov. 10.8. whereunto I now add, Nehem. 5.10. I pray you let us leave of this ††Bolton ſpeaks it, not I.Ʋſury. Now M. S. againſt theſe many places condemning Uſury bring you ſo much as one to allow it. ‖ How do you like this Champion?

Num. 71. Secondly The Ch. replyeth, that theſe texts p. 187for bid lending to the poor only upon Uſe either explicitely or implicitely.

I anſwer, No ſuch matter: for 1. Deut. 23.19. forbidds lending upon Uſury to a brother, and ſo to the **B. Jewel.rich, as well as the poor, becauſe both are brethren; ſo B. Jewel expounds the place, and before him that moſt learned and moſt ancient Father ††Clemens Alex. From l. 2. formerly alleaged alſo. To both theſe may two more be added 1. Dr. Taylor, who in his progr. of Saints p. 96. ſaith about the poor, thus: Men are deceived in their diſtinctions; for God doth not diſtinguiſh in the caſe of Ʋſury between Rich and Poor in Iſrael, but between Cananites and Iſraelites. The word poor in Exo. 22.25. doth not reſtrain the law, but is ſet down for example.Exod 22:25Clemens Alexandrinus, ſaying, The Law forbidds to lend upon Uſury to your brother, under the name of brother, comprehending not him only which was born of the ſame Parents, but alſo who was of the ſame Tribe, † and of the ſame opinion, and partakers of the ſame Word: Now whom ſhall a man believe in the expreſſion of the name brother? this Novice? or theſe far more abler Divines which I have cited? Let the Reader judge; conſidering withal how in the Chaldee there Uuſury is not called foreign Biting but foreign a burden, or oblivion as indeed it is.

2. Not only in Deut. but alſo in Pſal. 15.5. and Ezeck. 18.12.13. The poor are left out of purpoſe to prevent miſtakes, as if only to the poor we were not to lend upon Uſury.

3. If the law of Uſury did only forbid men to lend to the poor upon Uſury, and allow ſuch lending to the rich, who will lend to poor decayed trades-men and others? ſo that ſuch a law ſo to be underſtood would have proved to the hurt and ruin of ſuch poor decayed perſons.

3. He ſaith this law was political, and the Jews intreſt was peculiarly heeded in it &c.

A. Soon ſaid, but not ſo ſoon proved; I have on my ſide (beſides Scripture, which makes it moral, reckning Uſury ſtill among the ſins which are committed againſt the moral law, as Pſ. 15.3.5. Ezeck. 18.11, 12, 13. and Ch… 22.9.10.11.12.) at leaſt two moſt ancient, moſt renowned, moſt learned Fathers, Authors and Writers, who aſſert and prove it to be moral and not political. viz.

Origen. Clemens Alexandrine, Gregory Nyſſene, St. Baſil p. 188St. Chriſ. St. Auſtin, St. Jerome, Tho. Aquinas, Dionyſius Carthus, Gabriel, Biel, Lyra, Raynerus, Luther, Melanchton, Brenchius, Muſculus, Chemnitius, Aretius, Hemingius, Wigandus, Zegedinus, Molanus, Viguerius Wolvius, enough for the preſent.

Mr. Jelinger. 2. It is forbidden in the new Teſtament, Luke 6.35. lend freely, hoping for nothing again.

Num. 72. Reply. There are ſeveral interpretations of this, that to me carry a greater probability, than that he pleads for: but if taken in his ſenſe, I ſhall proove it will not reach the ſenſe he driveth at; that is, to a prohibition of all Uſury &c.

He driveth at 1. to a prohibition of all Uſury &c

Whereunto I Anſwer, I know it well enough that there are ſeveral ſenſes given of this place by ſeveral Authors: which notwithſtanding in every ſence they command the duty of free lending; ſaith famous **B. Downam in Pſal. 15.Ps 15Biſhop Downam, whereby it followeth, that all Uſury properly ſo called is thereby forbidden, which I drive at, and ſhall demonſtrate more and more before I have done.

But 1. If this text be underſtood of a free gift, ſaith the Ch. it quite ſpoils his market, and overthroweth his definition; and ſo there be thoſe that underſtand thoſe words without any wreſting of them: and here he brings in the old tranſlation, Lend freely, which maketh altogether for me, and Pſal. 37.21. which I do not deny, and then cites Jeremiah Taylor, the learned Caſuiſt, whoſe words are, give, looking for nothing again, and Deodate, interpreting the words of a perpetual giving, and after him Rivet, affirming that Chriſt doth not immediately here ſpeak of Uſury &c. and Spanhemius, aſſerting the ſame of giving, all which quotations the inquiſitive Reader may read over himſelf (becauſe they are too large to be inſerted) if my Adverſary print them, or in his written papers, which he hath ſent abroad, giving out far and near, that he hath confuted me. But my Anſwers for my ſelf herein are theſe.

1. Anſwer. That he may well ſay thus doubtfully, by way of if; if this Text be underſtood of a free gift, viz. generally, becauſe there are more that deny it than there are which aſſert it, as it will be made to appear.

Num. 73.4. He names for himſelf, Taylor, Deodate, Rivet, Spanhemius.

1. Taylor. Whom to anſwer I ſhall commit ††Doctor Taylor in his progr. of Saints p. 96. with Biſhop Taylor.Doctor p. 189Taylor▪ with B. Taylor, ſaying, in my behalf as much againſt Uſury as a man can ſay, as namely, Men deceive themſelves in their diſtinctions in caſe of Ʋſury. And yet farther, if learned men allow that Ʋſury, which is commonly practiced, I oppoſe the word of God againſt them, and 2. A far greater number of late learned men, beſides Fathers and School-men who do not. 3. if thoſe Divines be Ʋſurers themſelves, then no wonder. This by the by, to ſhew how much this great man is my friend in writing againſt Uſury, as contrary to this place in hand.

2. To anſwer the words cited againſt me, I muſt needs confeſs that they are not to be miſliked by a charitable giver, but that they croſs lending I cannot ſee at all.

2. Deodate is another, which he quoteth againſt me, a man whoſe memory is precious to me, becauſe I have heard him uſually both preach and read his Divinity Lectures at Genevah, when I manſioned in that Academy, and know what a Godly life he did live, but why he ſhould oppoſe him againſt me I wonder, ſeeing he requireth no other thing, but that we ſhould lend with intent to looſe whatſoever we lend, if our Neighbours wants do require it, &c. which no good man can miſlike, yea, which Land my friends require alſo.

3. As for my ancient friend Rivet, he alſo doth not much croſs me: For I ſhall eaſily grant, that as he ſaith, Chriſt doth not immediately forbid Uſury by this Scripture; but I add that conſequently he doth, as Beza alſo, who is greater than Rivet, doth averr the ſame, as I have formerly ſhewn.

4. So my dear Couſin Spanhemius and I do not diſagree ſo much as the Ch. pretends: For he doth not ſay that Uſury is not to be underſtood in that place; but that Chriſt in and by that place would have us to erogate our mony to the poor, when they need it, even them from whom we can have no hope to receive either gain or principal; which ſheweth that he underſtands Chriſt's words of lending properly ſo called, and not of giving properly ſo called. For when a thing is properly given, there can be no looking for either gain or principal: and beſides, if my Couſin Spanhemius ſhould confound one with the other as to make lending giving, and giving lending; he cannot evince it by an un undeniable demonſtration, that Chriſt meaneth Alms giving.

Laſtly. Whatever his meaning then was, he is now on my ſide.

p. 190**We muſt lend not only freely without gain, but alſo, tho it be to the loſs of the mony lent. Powel p. 4.As for that place in the Prov. 19.17. it doth not prove it, becauſe that ſpeaks of a metaphorical lending; and Chriſts words of that which is proper.

Num. 74. But what doth Mr. Jelinger ſay againſt this interpretation, ſaith the Ch.

Mr. Jelinger. It cannot be underſtood of giving, becauſe giving to the poor is ſpoken of there diſtinctly from lending by Chriſt, who would not uſe a tautology.

Reply. And yet he can bring in God ſpeaking a tautology within ſix lines after this paſſage. But by his leave it is no tautology; For what more common in Scripture than for the ſame thing to be laid out in various expreſſions &c. Here is the whole, that he hath to ſay to weaken that ſolid interpretation, or ſtrengthen his own, what force or cogency it is, let it be conſidered.

I anſwer.

1. Do I bring in God as ſpeaking a tautology? becauſe I ſay he would not uſe a tautology? Here let the Reader judge in which of the ſix lines I ſay it.

2. I would have him know that this is not the whole that I have to ſay to weaken his Interpretation.

For 1. It cannot be that by lending muſt be underſtood giving, becauſe lending is another thing, diſtinct from giving: For lending is a real contract whereby we deliver a thing conſiſting in quantity, ſo as that he which receives it is to return it in kind and not in its ſpecies.

So **Dr. Vulceus in ſua Juriſpr. l. 1. c. 31. And Paulus that great Lawyer writes the ſame. That we lend with a purpoſe to receive idem genus, the ſame in kind. For if we receive again another thing, a… Wine for Wheat, it is not mutuum or lending, ſaith he.Civilians define it.

And it is twofold. 1. vera, true. 2. quaſi, as it were.

1. True, which is in the beginning by and by perfected by the tradition and reception of a thing.

2. The other, tho at firſt it was not, yet afterward is introduced, and that two wayes. Either by man, or by law, ſo the law ſets it forth.

But giving is when a man beſtoweth a thing upon another, with this intent, that he would preſently have it become his that doth receive it, and never in any wiſe to be returned again to himſelf (whereas mony lent is to be returned) p. 191So **Donariff. F. de donationibus et Donot F. de Reg. Jur. and it is twofold 1. mortis cauſa, for deaths ſake. 2. inter vivos among the living. Dr. Fregius in ſuo pedagogo p. 226.Donariff the Lawyer defines it, where it will concern me to occur two objections.

The 1. Objection is, that ſome of my own friends call lending giving, as Dr. S. and others, which I anſwer thus.

I know ſome do, but they call it giving to loan to difference it from other giving; the one being a giving for a time, as for a half year or ſo, the other a perpetual to uſe my Adverſaries own word.

Num. 75. To make this a little more plain, I will add two things.

1. That the Lender can do no other then ſo give away what he lends, and that is to ſay, to make it his for a time to whom he lends it, as for that cauſe its alſo called in latin ††Mutuum quaſi de meo tuum. Sic Calepinus. Mutuum dicitur ab eo quod de meo tuum ſit,mutuum, becauſe of mine it becomes thine, the reaſon is becauſe if it ſhould not be his, but he ſhould be forced to render the ſame mony in kind, and in the very ſame pieces which he has received, he cannot uſe it at all, ſeeing that by uſing it, he changes it, and puts it away from him: which has cauſed one to ſay, that when mony is delivered to be uſed by a man, its not poſſible that the Deliverer ſhould remain ſtill Lord and Owner of the ſaid ſelf ſame mony.

2. That the Lender will no other but give it, that is, alienate it, and make it his to whom its lent, becauſe elſe the danger of looſing would be his; and this is the greateſt ground of Uſury ſaith he, in that men will not hazard at all their principal ſum of mony (otherwiſe perchance they might have more gain, and that lawfully too, in the trade of merchandiſing, either by themſelves or in fellowſhip together with others) but whiles they will by all means be ſure of their principal, and will adventure nothing; they are doubtleſs of this mind, not to have it loſt, and periſh from them; but will have it made his own mony who borroweth it, (and ſo to give it, as it were, making it a mutuum quaſi, as Civilians call a kind of lending, as I ſaid even now) and to have him Debtor not of the very ſame again, but ſo much in quantity, ſo as that Uſurers mony is ſtill ſafe and cannot periſh in that reſpect; For no general quantity doth ever periſh, but only the particular things, which are within ſome p. 192certain place, or circumſtance; and has not my Adverſary well gotten by his giving?

Num. 76. The ſecond Objection is, that the Scripture it ſelf calls lending for gain giving in ſeveral places, as namely, Lev. 25.27. Thou ſhalt not give him thy money to Ʋſury, and Pſ. 15.5. He that giveth not his money to Uſury, as ſome tranſlations have it: and Ezek. 18.13. Has given forth upon Ʋſury.

Whereunto I anſwer firſt, we muſt not be ſo ſimple as to gather from thence that the Uſurer practiceth the contract of giving properly ſo called, for as much as he intendeth for the return of every, 100 l. and for ſix over and above: So that the Prophet Ezekiel notably addeth to giving taking, even taking of encreaſe, which ſheweth what a GIVING is meant, viz. ſuch as carrieth taking again with it, and a returning again of the principal with an encreaſe, whereas in giving properly ſo called there is no returning.

2. I anſwer, that as the Opponent brings his four Authors, as making againſt me and being for him in the ſenſe of GIVING, ſo I ſhall adduce more then four as able Divines as any of his, which really are for me (whereas his do but ſeem to be ſo) And, 1. Powel, in that Chriſt ſaith, LEND, he bids not to give but he would have the principal reſtored.

2. A learned profeſſor of Loſanna, called Aretius, whoſe words are theſe upon Luke 6.35. which ſentence all do not take aright, for there are which judge that the very principal is not to be recalled for, nor to be expected (which implyeth GIVING) whoſe ſentence I do not approve.

For of gratuitous beneficence Chriſt had ſpoken before, ſed quod mox additur foreign, that he by and by adds lend, he ſpeaks not of the ſame ſpecies now, but expreſly of loan whether the pricipal be to be recalled, or not to be hoped for, it is not now lending, and Chriſt ſhould not ſpeak RIGHT (mark what he ſaith) lend, hoping for nothing from thence, but that ſhould chearfully be granted to him, without hoping for any gain counting it ſufficient for thee to receive the principal in its proper time and place, &c. Thus Aretius. [Unleſs ſome intervening caſes require it to be otherwiſe as has been formerly ſhewn] which exegetically I add.

p. 193**Aretius probl. Theolog. loc. 50, p. 627. With Aretius I may joyn Powel againſt giving upon Luk. 6.34. If you lend to them of whom ye hope to receive, ſupple non ſortem, ſupply, not the principal, elſe it would be a gift, not a loan.Luke 6:342. And doth not Saint Jerome render Chriſts ſaying, foreign, in the ſame ſenſe lend, not give, in his old verſion.

3. So all manner of Tranſlations do they not ſo too, as namely.

1. The Ethiopick, lend, not give.

2. The Perſick, lend, not give.

3. The Syriack, lend, not give.

4. The Dutch. Leihel, not give.

5. The French alſo.

6. The Engliſh, lend, not give.

4. I add, the famous Author of the brief Treatiſe of Uſury, who not only uſeth the ſame verſion lend, but alſo tells us, that to lend is to deliver preſently to another man ſuch ſtuff as is ſpent with the firſt natural and proper uſe thereof with a bond to have him repay ſo much and ſo good again. And thus the Greeks, and the Latines, the Jews, the Philoſophers, the Lawyers, the Diviness and generally all the Heathens and Chriſtians take that to be the nature and true definition or diſcription of loan: So that by this his ſaying he makes it to appear that lending here required is not giving, becauſe in giving is nothing repay'd

5. With this Author I joyn Gratian, ſaying, that in lending I ſay do, ut des, do ut ſatias, I give thee that thou mayeſt give me, or I give thee that thou mayeſt do to me that, which is not ſo in perpetual giving: So that I wonder, when I conſider what this Author and others write of Lending, how they can ſay that giving by Chriſt is meant.

4. And yet I have more to ſay: viz. That other places alſo of holy writ do evince it, that lending and not a perpetual giving away is meant by Chriſt, as namely

1. Luke 6.30. And then verſe 35. where Chriſt diſtinctly ſpeaketh of giving firſt v. 30. and then of lending next, which ſheweth what he meant when he ſaid and lend, not p. 194**And Doctor Vultius the Lawyer whoſe juris prudentiam I have extracted and learned by heart, I cannot ommit here, who, to avoid this miſtake of giving, has changed the name mutui datum, into mutuation l. 1. c. 31. And Phil. Melanchton I muſt needs ſuperadd in the Margin too, to ſecond Aretius. Chriſt ſaith Luk. 6.35. lend, looking for nothing again thereby, which ſaying ſhould not be ſo perverted, or fooliſhly underſtood. Nor that one might reaſon thereby that the principal ſhould not be rendred: For then it would be giving and not lending, in his Annot. upon Matth.Luke 6:35lend, but and lend, requiring ſomewhat more beſides giving: viz. lending alſo. 2. v. 34. Where lending is twice mentioned, from whence I gather, that lending and not giving is to be underſtood verſe 35. alſo, as anſwering the lending of ſinners, only with this difference, that in lending we muſt not expect any thing from thence, as they do.

3. Deut. 15, 8, 10, 11. If there be among you a poor man, that is one that is decayed, not a begger, of one of thy brethren, (by an high pallage) &c. Thou ſhalt ſurely lend to him ſufficient for his need, in that which he needeth. There is lending (and no giving) and lending requireth reſtoring, and that, as Authors ſay, after the ſeventh year, becauſe elſe it would be a meer donation, ſaith Lyra, which cannot be granted in ſo great a plenty after the ſeventh year: But then after this lending in cometh Giving v. 10. Thou ſhalt verily give him, and thine heart ſhall not be grieved when thou giveſt unto him. Where note that giving is mentioned twice in Engliſh, and three times in Hebrew, and that with a dageſh ſort, to enforce the Notableneſs of it.

4. Matt. 5.42. Give unto him that asketh thee, and from that would Borrow of thee turn thou not away: Where AND comes in again, diſtingiſhing giving from lending, and requiring both, juſt in the ſame manner, as in Luke 6.34, 35.

Num, 77.2. But there is another interpretation of this text, ſaith the Ch. which ſerves not his turn any more than the former. v. 34. If you lend to them of whom you hope to receive, what thanks have yee; for ſinners alſo lend to ſinners to receive as much again. This is not to be underſtood of increaſe or Uſe, but the like kindneſs again. foreign aequalia, as ſuppoſe they ſhould lend a horſe to their Neighbour from whom they expected to be befriended in the like kind, and ſo inſtances in a ſum of mony. Thus to do was lawful enough, yet Chriſt thinks it not enough for his Diſciples; they are to lend not only to ſuch as will lend to them again, but alſo to the poor and neceſſitous, yea, to their enemies if ſtraitned and pinched, from whom there was little ground to expect an equal favour again, and here he quotes Grotius, Janſanius, Zanchie, and the Aethiopick verſion.

For anſwer whereunto I ſay,

1. That the Ch. is much miſtaken in this, that he ſaith, p. 195**Tantundem quantum dedit, ut patet ex ſeq. that is ſo much as was given or lent as the words following ſhew. Piſcator. in Loc.that this interpretation ſerves not my turn more than the former, v. 39. For this very verſe maketh altogether for me; For ſinners therein are ſo juſt, that they will lend without Uſury, deſiring nothing but their own again, foreign that is, **For in mutuation we do not look to receive the ſame particular again, as in commodation, but foreign ſo much aequivalent thereunto B. Downam. p. 228.the like ſum, as ††Powel. p. 50.Divines expound that expreſſion, out of which place ſaith a moſt learned Author, we that bear the Livery of Chriſts name, and have undertaken an holy profeſſion, may learn how we ought to lend unto our needy brother, and whether we ought to take Uſury of him or no… (The Perſick leaves out foreign but who can like it? This by the way.)

So another, ††Which is when a man lendeth ſomething and looketh to have the ſame again in his own individual property; as if I lend a horſe, I look to have the ſame horſe again, and not another: Whereas Mutuation is, when a man lendeth any thing and looketh but to have his own again in the ſame …ind. Powel 10.11.The Goſpel makes theſe ſinners (Uſurers) worſe than other ſinners, when it ſaith ſinners lend to ſinners, to receive as much again, but theſe to receive more:

And how it makes for me beſides, by the word LEND not give, I have formerly ſhewn; ſo that I cannot by any means miſlike this 34. verſe.

2. Both he and Grotius are mightily miſtaken in a horſe by confounding ‖‖Trap. upon Prov. 28. p. 328.Prov 28commodating with lending: and the ſame horſe minds me of a certain ſort of Uſurers, which call Uſury horſe mony, by the name of a beaſt, anſwerably whereunto theſe two men cloak Uſury by the name of a horſe, making that lending properly ſo called, which is not but commodating.

3. As for the ſame Grotius his ſaying, that the Uſury Queſtion doth not properly belong to this place, I do not weigh much, becauſe he is not only an erroneus Writer, but alſo confeſſeth againſt himſelf, that by moſt of the ancient Fathers the matter of Uſury is handled and ſpoken againſt by them upon the ſaid place; as learned Pool alſo treats of Uſury at large upon the ſame, and ſets down Uſury, as meant in the very firſt place; where let the Reader chooſe whether he will ſtick to the Ch. and his Grotius, or to Pool and all or p. 196**Luke 6.35.Luke 6:35moſt of the holy Fathers, beſides our **As Eraſmus, Melanchton, Xiſtus, Be…eus.cheifeſt Proteſtant Authors, who prove Uſuries unlawfulneſs by Luke 6.35. As for Janſenius I do not ſee why he ſhould be brought againſt me, ſo Zanche both of them, extending Chriſts words to the ungrateful, and the poor, and enemies, and ſaying, that it doth not follow that we muſt not love thoſe which love us, becauſe we are to love thoſe which do not love us &c. For who of us reaſons ſo? and beſides, do not the greateſt Anti-Uſurarians ſay the ſame, that is here ſaid? I'le inſtance only in one now, We are to lend not only to our friends, kinſmen, and brothers, but alſo unto ſtrangers,, yea, and to our enemies, Luke 6. Matt. 5. Thus Gabriel Powel.