allegorical depiction of usury and userers. Note: text boxes has been captured in order: top left, top right, bottom, then the poem along the bottom border OPERA 〈◊〉 je croyois en Estra exc̄pt Et này pas cruqùun homme de monrang Eut estè menascè deses tourments. Apres avoir ètè ensuretesy tongtems. sy Democritcel Heraclite estorient au jourdhuy Que tùn pleureroit et làutre rirou des figures que lòn fait icy. je rend tout de moy-mesme Depeur dý être forcè Que chacum fassede mesmè Car ce nèste pas dubien amasse Il ne faui pas memettre a la gesne Chez Gailliard rue de Gesure A'aris Monsieur point de Compliment rendezvous notre Argent Souffle Souffle Enrozé les faites les cuire Et les mangera qui voudra ils sontdure Ferme Purgé Purgé Cést vn gros fermier Quel Diable d'Opera Et quels acteurs sont ce la Aton jamais declame par la Pour faire to uttes ces figures la Faut estre Soustraitant Maltotier ou Partisan Pour avoir dans ce temos Dans le derriere tant d'Argent Fameuse Uzuriere Que l'on fait tant boire Esce la Crainte de l'Enfer Ou la Question ordinaire Qui fait couler de votre derriere Vn inetail qui finy nos miscres. THE DEATH OF VSURY, OR, THE DISGRACE OF USURERS. COMPILED MORE PITHILY THAN HITHERTO HATH been published in English. Wherein Usury is most lively unfolded, defined, and confuted by Divines, Civilians, Canonists, Statutes, Schoolmen, old and new Writers. With an Explanation of the Statutes now in force concerning Usury, very profitable for this present Age. Ambrose in 1. Thessaly. 4. Chap. High petunt inferos, ut discant verum esse in morte quod in vita credere noluerunt. LONDON, Printed by I. L. for Robert Allot, and are to be sold by john Stafford, dwelling in Black-Herse-Alley near Fleetstreet. 1634. AUTHORS AND Writers used in this book beSIDES THE AUTHORITY of the holy Scriptures. A S. Augustine. S. Ambrose. T. Aquinas. Aretius. Alphonsus. Aristotle. B S. Barnard. S. Basil. Bullinger. Brentius. Bucer. Theo. Beza. Gabr. Biel. Brunnion. Balaus C S. chrysostom. M. Calvin. Camisius. 12. Centuries. Consilium Agathense. Consilium Nicen. Consil. Ma. papa. Coa. de Vsuris. Cato. D Danaeus. E D. Aepinus. Erasmus. G Gualther. Gerson. Graftons' Chronicle. H S. Hierome. Hemingeus. Hermenopolus. Hesiodus. I B. jewel. julius. justinius. K D. Kimhus. L Luther. Labother Lactantius. M D. P. Martyr. Melancthon Musculus Menander P Pagne. Pomerianus. Plutarch. Plato. R Rodulphus. S Bart. Sepolitanus. Septuaginta. T Tremellius. Tullius. W theol. Wittenberg. D. Wilson. Z Zwinglius. ❧ VSURA. IT is so called because it doth Constare dear. The word Vsura is taken in two senses or significations: properly. improperly. Properly it signifieth the use of a thing, as Erasmus hath well observed, that the name of Usury is taken from using, and is to be applied not only to this but to all other things: the very Etymology of the word showeth it; the Latins have these terms, Vsura Solis, Vsura Lunae, Vsura Terrae, etc. Hereof M. Bullinger said well, The name of usury is not evil, but the abusing of it in applying it to ill trades and actions. Improperly the name of Usury is so taken Causa pro effectu when we take usury for the increase and augmentation that arise of it, it is called usurae of the Latinistes, because there is received a certain recompense for the use of the money, the Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as it were a certain thing bred of the principal, the Haebricians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of biting. There be three kinds of Usuries, 1. Foenus naturale. 2. Foenus spirituale. 3. Foenus politicum. 1. Foenus naturale, is that which come and increase by tillage of the ground. This usury is lawful, because it is the ordinance of God in the beginning. Cain is called a tiler of the ground, many of our forefathers have grown rich by this usury as Abraham, Lot, and others. It is so necessary that no common wealth can stand without it; Menander doth call the land-iust, because in yielding fruit it doth the duty of a good ground and therefore we were unjust if we should not reap it. 2. Foenus spirituale, whereof be two sorts, 1. Giving of Alms. 2. Employing of God's gifts. Giving of Alms, is generally commended in the Scriptures, and he that giveth is as it were foenerator Domini and shall be well rewarded: for Solomon saith, he that giveth to the poor shall not lack. The employing of the gifts and graces of God doth yield in the end a spiritual increase, and that is meant by the Talon in Matthew. 3. Foenus politicum, whereof there be also two sorts, Foenus actuale. Foenus mentale. Foenus actuale, is committed when one doth any act for gain or increase, whereof there be two kinds Foenus liberale. Foenus ex pacto. Foenus liberale, is, when he that borroweth, desireth to make some recompense, the same which is received above the principal is Usury, and is not to be condemned in two respects. 1. because it is a duty of thankfulness to make amends for a benefit received. Tully could say, Ingratus est qui gratiam bene merenti non reponit: the Scriptures in many places condemn unthankfulness. 2. because it proceedeth of the giver's freewill: & volenti non fit iniuria, saith Tho. Aquinas: for what is more free than gift. Foenus ex pacto, whereof there be two sorts usura explicata. usura palliata. Vsura explicata, is such as it is indeed as when one doth covenant to take 10. in the hundreth for a year. Vsura palliata, is a close and cloaked usury, as when one dareth money and shroudeth it under some other bargain. Foenus mentale is when one dareth and doth not compact but hopeth for increase or gain. Sole hope maketh a man an usurer saith one of the Canonistes; he that dareth (saith Camisius) under the hope of gain is an Usurer: S. Augustine upon one of the Psalms saith, If thou dost but expect to receive more than thy own thou art an Usurer. What Usury is. THe civil Laws in the Code de Vsuris do call that Usury which is received above the principal. Aretius saith, whatsoever is taken above the principal is Usury. Rodulphus sayeth whatsoever in lending is taken above the principal is usury. D. Kimhus writing upon the 18. of Ezek. doth say that usury is expressed by this addition of the prophet, and receive no increase. This definition may stand so fare forth as it doth not condemn foenus liberale or gratuitum. In the Decrees cap. usur 14 cause. & 3. quaest. that is Usury when more is required then was delivered or given. Melancthon saith, usury is a gain demanded above the principal only for the pleasure or benefit showed in lending. Consilium Agathense say, when there is more required than is lent, that is usury. This definition differ from the former, here gain is required, there but offered or taken. And this definition doth cut off Interest, which Melancthon saith is a debt one own to another by the law of nature, & it is due by the opinion of Hemingeus two manner of ways: 1. ex damno habito, 2. ex lucro cessante. Ex damno habito, as when I borrow money for another and enter my bond for it, and take the like of him that receive the money. I may lawfully recover that I lose by the means of that money. Bishop jewel is of this mind also. Ex lucro cessante, as if a shopkeeper lend money freely to his neighbour till such a day, having then occasion to use it at some fair to lay it out in wares, if he break touch the shop keeper may lawfully take so much as he sustained loss for want of his money to lay out. Brentius saith, when men require a gain of the office of lending it is Usury. This definition is imperfect: for Hemingeus gives an instance, If I lend a merchant 100 pound under these conditions; if he gain, I will have the moiety of the gains: if he lose, if it be not ex culpa larga, I am content to bear half the loss: here is gain required of office but this contract is not offensive. The Divines of Wittenberg say, when a man require but an half penny or a drop of water for the money he dareth it is usury. S. Ambrose saith, that a dish of meat, a garment, or whatsoever cometh above the principal is usury. From the opinions and judgements of most writers Actual usury is thus defined. It is a lending for gain by compact. So that there doth concur necessarily 3. things in this kind of described usury. There must be a lending. a lending for gain. a compacting for gain. That the truth of this may pregnantly appear, every several point must of necessity be proved. 1. Usury is a lending. THat Usury is in lending it appeareth in the 22. of Exod. If thou lend money to my people, etc. and in Deut. 23. unto a stranger thou mayst lend upon usury. Bullinger entreating of this argument saith, that usury is committed only in lending. Brentius upon Leu. 25. saith as much. D. Wilson saith, there can be no Usury where there is no Lending. I had thought to have alleged that saying in the 6. of Luke, Lend looking for nothing again: but that M. Bucer and M. Calvin say it is not meant of usury at all. What Lending is. HEmingeus in his treatise upon usury defineth lending thus. Mutatio est contractus, etc. Lending is a contract which transfer the right & dominion of a thing to another without interposito praetio, but with promise to have the same thing delivered in specie. As if I end a man 100 pound for a year, I do not only yield the use but the property of it, only to have that I lend in the same kind without gain, or if I lend oil or wine or any thing subject to lending (which be such things as consist in Weight, Number, and Measure) I must observe the like course; yet Hesiodus speaking hereof willeth the borrower to deliver just measure & amplius siquidem possis that he may find his neighbour ready to pleasure him again si alias indigeas, or as Heming. saith, pertinebit ad gratitudinem. The Latins make a difference between Mutatio and Accommodatio, when any doth mutuum dare he looks but for his own in eadem specie, but when he doth Accommodare he looks to receive it in individuo, as if he lends his horse to have the same again and not an other, or if he lets his house, to have the same, and none other. 2. Usury is a lending for gain. THat usury is a lending for Gain it appeareth by the prophet's repetition: Thou hast taken usury & the increase, Ezek. 22.12. this word increase, is as much as gain? as when a man dareth 10. pound & take 11. pound: or 20 combs barley and take 22. for a year, he hath not incrementum ex usu. S. Ambrose commends him to be a good man that doth lend and take no increase. Nehemiah did lend corn, and money to his brethren without looking for gain. What it is to lend for gain. GAbriel Biel saith, that gain is the increase of money, or the value of any thing that may be prized and measured for money. Whosoever dareth his money, corn, wine, oil, and receive any thing for the use of it, is an Usurer. S. Ambrose and Hierome say there are many that will not take money, but certain other gifts, this is Usury: whatsoever it be they receive more than they lend, it is Usury, Musc. 579. Most writers condemn him which take money or moneys worth for lending. Hemingeus giveth some instances; one man borrows a hundreth pounds and offereth use for it, the lender refuse to take it, but tells him if he will bestow a gowne-cloth of his wife, or the pasturing of a horse, or some of S. Austin's works, or such like, he will let him have his money, this is Usury though it be cloaked. 3. Usury is a lending for gain by Compact. THat there is a compacting for gain, it appeareth Exod. 22. the Lord saith, Non impone usuram, etc. thou shalt not impose usury upon thy brother, by which appear to be a kind of compact. M. Beza terms him to be foenerator pacti, which take or exact any thing by lending, hereof the Statute made in anno 11. Henr. 7. chap. 8. did forbid usury of contract or covenant. What it is to Compact. THe Civilians term that a Compact, when as two men or more, do confer and consent together of a matter. The Lawyers say there are two kind of Compacts: Pactum tacitum. Pactum expressum. Pactum tacitum is this, when as consent or agreement is intended; an instance hereof appears in Numb. 30. as when the parents of two children do debate of a marriage between their children, the children stand by and hear all, but say nothing, by silence in the children intenditur consensus. Silence is many times to be taken as an answer between the Usurer and the borrower: as for example, if a man comes to an Usurer to borrow money, and tells him he will allow him after ten in the 100 although the usurer saith nothing, this is a kind of compact: or if one comes to borrow money, and the usurer saith he will take after ten in the 100, albeit the borrower saith nothing, but takes the money, it is a kind of Compact: and it is so usual, that M. Bucer saith, he is counted an impudent man that doth not offer usury. Pactum expressum is either Nudum. Vestitum. Nudum, the bare compact is, when one comes to borrow money, the usurer asketh him if he will give use for it, the borrower saith he will, this is so called, because the usurer depends upon the borrower what he will give. Vestitum, the certain or shrouded compact, is either in Verbis. Scriptis. In verbis, when the borrower passeth his promise for the payment of use. In scriptis, when the usurer takes specialty for the use of his money. How fare Usury extendeth. Usury is not only cloaked, but also committed as well in many other things as in money, and therefore the Lord doth not only condemn usury of money, but also usury of meat, usury of any thing is put to usury, Deut. 23.19. S. Hierome saith, some suppose there is no usury but in money. This did the holy Scriptures foresee, which take away increase in all other things. M. Bullinger saith, that usury is committed in the use of cattles, house and ground. Hemingeus saith, that usury is committed in lending of all things, and doth hide itself under diverse kind of contracts, as buying, selling, lending, letting, exchanging, giving to pawn, etc. By the opinion of the Schoolmen, usury is taken so largely that it comprehendeth buying and selling. M. Calvin saith, Multi contractus ab hominibus vafris excogitati sunt, quibus inopes expilarent, sine ignominia vel dedecore, atque hodie nulla crudelior estir apacitas quàm ubi ab sque mentione foenoris vectigal debitoribns imponitur. Calvin. in Harmo. So that this generally toucheth Merchants, Shopkeepers, Corne-mongers, and all others that have any trading and traffic in the commonweal. Yet we must take heed that we do not condemn all profitable and lawful contracts, as Hemingeus saith, praetextu usurae propter similitudinem: for that in no wise is just; no contract is to be condemned qui charitati proximi non adversatur. Since usury is committed in so many things, it wear necessary to know some of the greatest usuries that the worse might have his appearance. Which is the greatest Usury. IF our Usury in money were all one with that of the jews, the question were soon answered: for they took after 60.70.80. in the 100 It appears in Graftons' Chronicle that about the year of our Lord 1264. and in the 47. year of the reign of Henry the 3. King of England, five hundreth jews were slain by the Citizens of London, because one jew would have forced a Christian man to pay more than two pence for the usury of twenty shillings the week: as for our usury in money after the rate of 10. in the 100 it comes not to an halfpenny a week for twenty shillings: and therefore I take it to be the least usury that is used this day in the land. 1. Wares and Merchandise. HE that puts forth money dare not exceed the rate of 10. in the 100 but he that uttereth ware doth make his rate to his own contentment. In money they rest upon the conscience of the borrower what he will bestow (for our laws allow nothing for use:) In ware they use their own discretions in taking what they can get. In money there may not be taken after 10. in the hundred, but within the time without treble loss in ware they care not what they gain, nor how soon they make sale, so they may take money. In money, the allowance is seen and known to others after 10. in the 100 In wares, the gains that are got be secret and concealed to themselves. One will not let to boast he hath saved above 30. in the 100 when the other durst not say he hath taken above 10. in the 100 for money. It is ordinary with occupiers to proportion the price of their wares according to the time of payment as well as usurers. Many occupiers will often use these shifts whereof they have no use in money. They will mix their wares if they be ill with better, if good with worse, and so by chopping both away together deceive the buyer. They will give bad measure, and use false weights, whereof the Prophet Micah complaineth, Are yet the treasures of wickedness in the house of the wicked and the scant measure that is abominable, shall I justify the wicked balances and the bag of deceitful weights, Micah 6.10, 11. To set a fair gloss for gain of their counterfeit ware, they will use Lying and Swearing, they are so carried with the savour of gain, that they make no conscience of a lie, but as the Prophet saith, They have taught their mouths to lie. jer. 9.5. and that they may be the better believed when they lie, they will use swearing; for custom hath made it so common that they think perjury no impiety but worldly policy, and therefore it is true the same Prophet saith, As a cage is full of birds, so are there houses full of deceit, thereby they are become great and waxed rich, jer. 5.27. 2. Corn or Grayne. HE that puts out an 100 pound for a year, may not take above 10. pound for the lone, albeit the borrower may peradventure gain above 30. or 40. pound with the money, but he that layeth out 100 pound in Corn doth sometime gain above 50. yea sometime 100 in the 100 for not long since the price of Corn so increased, that necessity willed many rather to pay the penalty of their bonds, then to make delivery of their bargains; hereupon some unreasonable Cornmongers, Malstars, and such like were grieved because they took no bills, as discontent of double gains by their bonds. It is a common practice in this country, if a poor man come to borrow money of a Malster, he will not lend any, but tells him if he will sell some barley he will give him after the order of forehand buyers, the man being driven to distress, sells his corn fare under foot, that when it comes to be delivered he looseth half in half, oftentimes double the value. I have heard many of these forehand sellers say, that they had rather allow after 20. pound in the 100 for money, then to sell these forehand bargains of corn. These are most extreme Usuries, and they have no colour to excuse it, but a reason of Gabriel Byel: for that the price of Corn is casual in rising and falling: this is soon answered, howsoever it may seem casual at the buying, the commodity being delivered, it is certain at the receipt, and therefore this can be no excuse to warrant excessive gain. Malsters and Cornemongers may use more deceit than Mony-masters. IF money be not put forth there come no increase by keeping of it, that appears in the idle servant by the Talon, but they cannot be content to make present sale of their corn for a reasonable price, but many do hoard and keep their corn of purpose to enhance the price, and so oppress the poor, as the Prophet (speaking in their person) saith, That we may buy the poor for silver, and the needy for shoes, Amos 8.8. and by keeping of it they do not only raise the price, but impair the corn, making it unsavoury at the sale: therefore in the same place it follows, Yea and sell the refuse of wheat. In money they cannot be deceived of their just some, if they have their sight, but in Corn they will abridge the measure many ways by deceit, when one lest suspects, or can best see, which the Prophet well perceived: for he saith that they make the Ephah small, and the shekel great, and falsify the weights by deceit, Amos 8.5. In money they may not exceed the rate of 10. in the 100 In corn they gain by buying, and by giving day in the sale to others they will gain by the time. Aristotle saith well, foenus est quasi foetus: for I take this to be one of the most extreme Usuries in the land. Therefore M. Calvin saith, Vsura nihilo deterior erit quam emptio. in 8. praec. 375. 3. Lands and Tenements. THere are some that hire house and land after 20. pound the year, and are good gainers by it, and yet they let the same to others and make after 60. pound the year, this case is too common. I have known others that have laid out some 800. pound in purchase, and in less space than a year have sold the same again for 1100. to another and ready payment. I note these but by the way, but indeed if we would know the reason why Corn, Cattell, and such other commodities are so dear at this day, more than in other times before passed, we shall find this to be the cause; the racking and unreasonable rents of house and land: for it is now come to this pass, that Farmers can not afford their commodities at indifferent prizes, for if they should, their extreme rents would enforce them to run away. The Rents of house and land are almost come to the rates of money, which is very unreasonable if but in this respect, because Lands are immovable and certain, but money is subject to many casualties and adventures, as shall appear upon the handling hereafter of the Statute 13. Elizabeth. To speak generally of all kinds of usury were too tedious, but these may give a light to the rest, notwithstanding this is to be noted as an universal observation, that he which hath but 100 pound, and puts it forth, shall hardly maintain his family with the lone of 10. pound, & yet many an one maintaineth him self and his charge with less than 40. pound by employing the same in trading and traffic in other things. If the Lord will not permit any Usury in money, much less will he suffer others in their several callings to exact unresonable gain: for he doth not only forbid one but the other. Deut. 23. How and in what sort Usury is condemned by the word of God. THere be many places of proof for this purpose, some whereof follow. Exodus. 22. Levitic. 25. Deuter. 23. and Psalm. 15. Prov. 28. Ezek. 18. & 22. Some add these Psal. 55. Psal. 72 The whole Law is divided into three parts Moral. judicial. Ceremonial. It is much disputable among writers which of these three should apprehend Usury; it were in vain here to express their variable opinions: but I will briefly deliver the judgements of the learneder sort. The matter of usury is Political or judicial. So say M. Calvin in Octau. praeceptum. 375. Harmon. in Exod. Levit. etc. Philip. Melancthon in Epitome. Philosophiae moralis. Danaeus Aethic. super praecep. octav. and many others. That we are not tied to the jews Policies or judicial laws, Appears by M Calvin. in Institut. lib. 4. cap. 20. sect. 15.16. D. Pet. Martyr. sup. 1. lib. Samu. cap. 25. sect. 42. M. Beza. in decima Epistola, and many others. So that from hence is to be observed, that the approbation, disprobation, toleration, and moderation of Usury, depend upon the Magistrate. Hereof sayeth M. Calvin, The Usurer must take heed that he exceed not that rate of the Country where he liveth. Bullinger saith, The Magistrate must keep the Usurer in with good laws. Labother is of that opinion. Zwinglius de dupl. justice. saith, I think of Usury thus, when the laws of a Magistrate do permit it, it may be used, but if the Magistrate forbidden it, it must of all sorts be obeyed. Hemingeus is of that mind. Laws made against Usury. THe Emperor Leo did make a Law against usury that whatsoever any man did take, should be received into the principal. Hermenopol. lib. 3. tit. 7. Pope Martin in the counsel he called did forbid Usury, and centesimam usuram, and that gain which was got by any filthy trade. Ex council. Ma. Papa. Pope Leo did likewise forbid the same as sorry any Christian man should be an usurer. In the Synod of Nicen, wherein were assembled three hundred and eighteen fathers, in a Canon they made did condemn all usury. in Decret. 47. There were many decrees to forbid usury in the Clergy. If he did put out money to usury he should be none of the Clergy. 33. d. Martis d. 46. seditio. If he took 12. in the 100 more or less he should be degraded and made irregular. Concil. Nicen. 18. There were Canons made for the Laiety, being an usurer he was suspended from the Communion. excommunicated out of the church. not capable to make a will of his goods. not to be admitted to Christian burial. Yea, the Canon Law saith, No man need to care what become of an usurer. Laws made to moderate Usury. SOlon made a law among the Athenians and he did allow the centum aureis singulis mensibus aureus unus. Heming. The Roman Emperor justinius ordained a law in his time for the tollerating of 4.6.8.12. in the 100 according to the degrees of men. Heming. Tully maketh mention in his time of another Law, how at the first there was granted 1. in the 100 afterward 4. in the 100 The Civil laws in the Code de usuris do permit the hundred and half hundred part. By the law of Pandect and Constantine, Usury is tolerated in some sort. Statutes and Laws made by Kings and Governors within this land concerning Usury. IN and before the Rain of King Henry 3. the Laws for Usury did consist in the holy Canons of the Church and were punishable by them. I read of justinius the Emperor how in his Constitution he did ordain that the holy Canons of the Church should have power and authority against the Laws of Usury. These Laws being so strait and general, the said King Henry in the 20. year of his reign cap. 5. did make this proviso for the benefit of Orphans only. IT is provided and granted by the King that from henceforth usuries shall not turn against any being within age from the time of the death of his ancestor (whose heir he is) unto his lawful age. So nevertheless that the payment of the principal debt with the usury that was before the death of his ancestor (whose heir he is) shall not remain. Musculus saith, that our predecessors used the order of pupils and orphans before the pestilent plague of Usury had profaned and defiled the Church, and were contented to permit that in them, and in none else. It appeareth by this branch that all Usury is condemned save in orphans. 14. Edward. 3. Chap. 5. KIng Edward made this Law. The King and his heirs shall have the Conusance of Usurer's dead, and the ordinaries of holy Church shall have the Conusance of usurers on lief as to them appertaineth to make compulsion by the Censures of the holy Church for the sin to make restitution of the usuries taken against the laws of holy Church. This is the first law at large that I can find for Usury in the Statutes since Magnacarta, wherein all usury is generally condemned. 3. Henry. 7. Chap. 5.6. THis King made a strict law, especially for these damnable bargains of usury coloured by the name of new chenisance, such as dealt corruptly in it were to pay an hundred pound. Also if any man did lend 100 pound and took 120. more or less in money or merchandise etc. was to lose his principal. Here he condemned all usury, but in the 11. year of his reign chap. 8. he repealed the former act and enacted an other to this effect. All manner of person or persons lending money to and for a time, taking for the same lone, any thing more beside or above the money lent by way of contract or covenant at the time of the same lone (saving lawful penalties for default of payment) was to forfeit the moiety or one half of the principal there be other branches therein concerning corruption by way of chenisance, etc. I observe from this how no usury is condemned but that which is imposed upon the borrower by way of contract or covenant at the time of the lending, if there were no contracting for gain there was no breach of the Law, so that the borrower was not barred by this, but that he might gratify the lender at his own election. 37. Henry. 8. Chap. 9 KIng Henry repealed all the Laws and statutes made concerning usury before, and doth enact, that if any man take above 10. in the 100 for a year or more or less money after that rate, he should lose triple the value of the sum lent, it is so likewise in chenisance and wares, diverse other clauses and branches be therein. This Statute is entitled an act against usury, it doth not persuade any to take Usury, but restrain him to certain orders, the husbandman suffereth many weeds to grow in his ground he likes not, so this law doth tolerate that it allows not, it remits men of punishment that take but 10. in the 100 but it doth not warrant them to take any at all. Therefore M. Beza well noted, that the civil laws of Princes by reason of the impiety of the people are often times tolerated when they cannot be taken away. 5. & 6. Edward. 6. KIng Edward repealed the former act of King Henry 8. and forbiddeth generally all usury. He that took any should not only lose the principal with the use, but also be punished with imprisonment and make fine and ransom at the King's pleasure. The common saying is, some will take an ell where is given an inch: that liberty which that man of famous memory, King Henry 8. gave was abused, therefore his son to avoid an inconvenience did cut off the occasion: but as water being penned doth strive more upward, so the usurer being restrained he waxed worse, and therefore this Statute of King Edward continued not long. Of all these Statutes before mentioned none remain in force, but some of the branches of the Statute of K. Henry 8. now I think it very necessary to handle more copiously some of those particular and special clauses which be included in the last act against usury as a matter very expedient to be published, that many which know not how fare it extend may thereby avoid many extremities. 13. Elizabeth Reg. Chap. 8. Our gracious Queen Elizabeth repealed the former act of her brother K. Edw. 6. and doth revive the Statute of K. Henry 8. in this sort, that (whereas it is the honour of English laws to be favourable) the act of K. Henry should be most largely and strongly construed to the repressing of usury and punishing offenders therein. In the rest of that Statute which is now in most force there be 4. clauses or branches most specially and necessarily to be noted and explained. 1. Branch. All bonds and contracts etc. for money or other things whereupon shall be reserved or taken above 10. in the 100, shall be void, etc. This is a dangerous clause in two respects, & may happen to a man 1. by his own fault. 2. by the negligence of others. If a man for grippleness will reserve more than 10. in the 100 although he never takes it his principal is lost. And this I deem his own fault. If the writer deceive a man in the making or dating of a bond, without the lender's privity, his money is lost although he had no such meaning. And this may happen to many a simple man through the negligence of others. 2. Branch. He that takes above 10. in the 100 for money, wares, etc. shall forfeit thrice as much, besides imprisonment, fine, and Ecclesiastical correction. There is difference between reserving and taking Usury, he that reserves it, need not take it unless he will, but if he take it, he is sure of that he reserved: it is a lesser sin to promise, then perform ill, and a less hurt to reserve, then to take Usury: therefore this clause is more strait than the former. A man may hazard himself and his goods herein many ways. 1. If a man takes above 10. pound in the 100 directly, he is convicted by this branch. 2. If a man takes above 10. pound in the 100 indirectly, he is in great danger. Indirect taking, is many ways to be taken: but I will note 2. especially. The taking of money but a day less than a year, may endanger one, etc. There was one indebted to an Usurer in a great some of money, the borrower dwelling fare off, came a day or two before his day of payment, and (with a friend of his) requested the Usurer to take his money, saying that he came fare, and was at charges, and therefore would gladly give him his whole allowance; after many entreaties the Usurer took his money, but the borrower procured him a treble mischief afterward. He that takes but 10. pound in the 100 in money, and the borrower bestows some other gift of him, I cannot see how safely the Usurer may take it without offence to the Law, if the borrower be not the better man. I heard it credibly reported of one that lent 200. pound to two men for a year; the day being expired, and they unprovided to pay the money, brought not only the consideration, but to persuade the lender to let them have the money an other year, they would needs enforce upon him as a free gift a gown-cloath which he refused, nevertheless using apt persuasions, that they had gained greatly by the money, at length by their importunity, he took it, but how he was used afterward by the means of these men which gave the gift, it were too odious to open. It were pity that the oath of a borrower should be any way beneficial to himself about the thing he borrows, there are many will not stick to bestow an oath if their creditors do but cross them, or call for their own. 3. One mistaken word of a writer, or false oath of a borrower, may hazard a man herein. 3. Branch. He that takes above 10. in the 100 for money or wares, shall forfeit so much as shall be reserved by way of usury, etc. THis branch is more favourable than the former for two causes. 1. Because the Usurer shall be punished but with the loss of that he receive without peril of the principal. 2. Because he shall have no temporal or ecclesiastical correction, though he lose that which he taketh above the principal, so it be but, or under 10. in the 100 When K. Henry 8. did tolerate 10. pound in the 100 many abused that liberty under the colour of the Law, and when K. Edward 6. had utterly taken away all usury, this inconvenience came, few or none would lend because they might have no allowance, whereupon her Majesty to avoid this evil, made this remissive clause. This Branch doth allow no Usury at all, but doth leave it after a sort to the courtesy and conscience of the borrower: for as the Law doth convict no man without proof, or take knowledge of this offence without information, so it is to be presumed, that none can so fitly be an approover as he that findeth himself grieved, which of necessity must be the borrower because he payeth the usury. The borrower hath this liberty by this branch for his own benefit. 1. If he promise usury, he need not to pay it unless he will. 2. If he pay usury, he may recover it again if he be grieved. 3. If he be willing to pay usury, he is at his own choice to complain. Most of these common, or rather cunning Usurers, are come to this pass, because the law alloweth no usury, they will put in no use in their bonds, but leave it to the courtesy of the borrower, if he giveth use they will take it, if none, they will note him another time when he stands in need, and for this cause, because they are doubtful of men's dealings, they will not put forth their money above 3. months, that the borrower can hardly make any profitable return of it in so short time. 4. Branch. This Statute doth not extend nor shallbe expounded to extend unto any allowances or payments for the finding of Orphans according to the ancient rates or customs of London, etc. IT is a godly act, that those should be provided for that cannot provide for themselves; the Scripture willeth that the fatherless should be provided for. K. Hen. 3. K. Hen. 8. and our gracious Queen Elizabeth, have for good causes granted and continued this allowance: their allowance is 5. in the 100 which Hemingeus proves to be lawful, because it doth not fall into the contract of Usury: his reason is this, Nam nec tutores de alieno obligantur mutuare, nec qui mutuum accipiunt, ubi nulla, nec divina, nec naturalis praecessit obligatio seu debitum, iustè gratitudinem pro accepto beneficio recusare possunt. There is great reason why allowance may be granted to orphans, and not to men. Men have wit and discretion to employ their money in many things, though they lend not upon Usury. With their money they may buy house and land, and save by a reasonable rent, or wares, and make a reasonable gain, or come or cattles, or other commodities, and reap a reasonable commodity. The orphan as he is young in years, so he is in discretion, and wants that foresight in trading & traffic in the world, which experience of more years may bring at man's estate. But it may be objected, that the orphans money may be employed by an other, some other way then by allowance, so it may be alleged, unless the tutor or governor be an honest man, it will never be improved, but he may impair it under colour of many losses without just cause, and so defeat the poor orphan of his portion, therefore very convenient is this proviso; for whatsoever gain is got by the orphans money by others, yet the orphan shall be sure to have some allowance towards his education during his nonage, and his stock to be safe at man's estate for his maintenance. I have dilated this whole Statute for two causes: 1. The knowledge of the ignorant. 2. The benefit of the Usurer. There be many simple men which having no insight into this Statute, are not ashamed to say that it alloweth 10. in the 100 which indeed is a mere scandal and slander: for it inflicteth a kind of punishment, by the loss of the least Usury that is taken: therefore such as be ignorant of this Statute may now know it. The Usurer may see by this Statute, how many adventures he is subject to by lending his money to Usury; although he doth not quoad eventum like the husbandman that soweth his seed, or the merchant that cross the seas, adventure: yet for all he doth quoad media use all the best means to save his own, he may be intercepted, and therefore he may learn to employ his money otherwise to his benefit as well as others, and albeit his gains be greater many ways therein then after 10. in the 100 it willbe less noted, and himself better esteemed. The chief end I aimed at in the distribution of this Statute is, to draw an argument from the same to this effect, Those which writ and speak most for Usury, say it depends upon the positive Law of the land. But the positive Law of our land admits no Usury, but allowance for orphans. Therefore no Usury may be taken of any but allowance for orphans. Whether Usury may be taken of Rich-men. MAny are of the opinion that Usury may be taken of the Rich without offence to the word of God, by permission of the Magistrate. M. Calvin writing upon that place in the 22. of Exod. If thou lend money to my people, that is, to the porre with thee, thou shalt not be as an Usurer to him, maketh this exposition: Non nisi de pauperibus haberi sermonem, ideoque si cum divitibus negotium sit, liberum ius foenerandi permitti: his reason is this, Quia legislator rem unam notando, alter am de qua subticet, videtur non damnari, he saith by all necessary consequence, the express and special prohibition of the poor by name, doth give an intended and intellectual permission to others: insomuch as he flatly affirmeth in another place usuras quaslibet absque exceptione damnare nulla patitur ratio. octa. prae. 375. M. Bucer gives many instances to this effect, which for brevity I will omit. Hemingeus approoves this kind of usury even from the very law of lending: for he saith, Indigentibus solis gratuita mutuatio debetur: & non avaritiae insatiabili servire debet. Every contract which in his kind or by circumstances ought to be free, if there be a compact to receive any thing besides the principal est Vsurarius contractus, & properly this is called Usury. Gersonis regula. From hence Hemingeus saith, non esse usurarium contractum, which by circumstances ought to be free. The free contract of lending concerns the poor, but if the Rich borrow, he saith, dico Vsuram hic propriè non committi propterea quod beneficium istud fuit liberum ad quod nec divino nec nature all iure eras obligatus: and in another place he saith, Quid enim peccat qui pro beneficio expectat gratitudinem, and affirmeth that it is natural equity, that for a good turn quod non iure debemus another be done, that there may be equality. That the liberty may appear to be lawful for usury of the Rich, you shall hear the learned opinions of some upon the 15. Psalm. Lord, who shall dwell in thy Tabernacle? He that hath not given forth upon Usury. M. Calvin saith, that the name of Neseck which David useth, being derived of biting, declareth sufficiently that usurers are condemned so fare forth as they draw with them a liberty to pill and poll. In another place he saith, Si obijciant foeneratores à Davide & Ezech. in totum damnari, sententias illas ad normam charitatis exigi debere arbitror: ideoque non damnari nisi improbas exactiones, quibus creditor, posthabita aequitate, debitorem suum oner at, ac premit. D. AEpinus writing upon the 15. Psal. doth name 3. kinds of men, Mendicantium, Indigentium, & eorum qui sunt Locupletes, and after he hath learnedly and largely handled the matter, he concludes thus, in tertio or dine non committi usuram. Hemingeus upon the 15. Psal. saith, that it is manifest that the Psalmist doth there speak of biting usury, because he doth use this word Neseck. quod à mor su nomen habet: further he saith, that in this Psalm is forbidden but that usury quae ante in Mose fuit interdicta, and this is his reason, Prophetae enim nullam novam doctrinam afferunt sed tantum Mosis sunt Interpretes. fol. 958. S. Augustin hath a sensible saying, where things are more plainly uttered in the Scripture, there must we learn how they are to be understood in obscure and dark places. August. lib. 83. quaest. from hence some frame a reason thus; If all parts of the Scripture expound one an other (as they do by the opinion of chrysostom 2. Gen. homil. 13.) then ye must consider, that as all rivers run they never so crooked, have recourse from the fountain as the head, so all future places of proof concerning usury, seem they never so obscure, have reference and do rely upon the former, which M. Calvin and Hemingeus have expounded before to concern the poor. These learned men are to be reverenced for their opinions, because they reconcile themselves after a sort in their own sayings: for whatsoever they approve in particular & respectively for usury, they condemn generally by their conclusion. M. Calvin saith, Praeceptum mutuandi absque foenore, politicum est, and doth no further allow of usury than the law of the Magistrate permitteth. Hemingeus proves some usury lawful, but how? si servatur aequalit as quam Magistratus statuit. D. AEpinus though he saith in tertio ordine non committi usuram, yet he addeth this, modo alioqui ab aequalitate non decedatur, which is to be appointed by the Magistrate. These men do no further defend usury than they refer their judgements to the law of the Magistrate, we having no law to approve it, their opinions are satisfied. Certain reasons why some rich men ought not to borrow upon Usury. What should move a Rich man to borrow money, hath he not corn to make money of, yet he perceives that markets are little worth, and therefore he doth reserve it to that end the jews did at jerusalem, Amos 8. to make a dearth, and not as joseph did in Egypt to relieve the famished. Another hath great store of cattles, and may sell some of them for money, but it may be, that cattles bear no price, or his grounds be understored. Many have diverse other things which they may well forbear and sell in respect of any want which they do spare and retain upon some covetous forecasts: for they presume they shall lose less by allowing after ten in the 100 for money, then by present sale of any of their commodities at those ordinary prices. Rich-men I confess may sometime want money and borrow for good and necessary considerations, but most commonly what cause doth constrain most of them to borrow? alas, it is lamentable to express. One seethe an house and ground of his neighbours that were fit to be laid to his own, he will use all the means that may be to have it, (as Ahab did by Naboth he would needs have his piece of ground to make him a garden, because it was near his house 1. King. 21.2.) if he wants money to purchase it, he will take it up at Vsans. Another hath entered into a great purchase which hath a common appendent to it for the benefit of the poor, which he means to apron to his own use (a thing too common in these days:) the Prophet could see this in his time: for he saith, They covet fields, and take them by violence: and houses, and take them away, so they oppress a man and his house. Micah. 2.2. If he wants money to wade through withal, he will none stick to visit the usurer There be others which be the cormorants of a Commonweal that borrow money of purpose to buy corn, to hoard it up to enhance the price, to ship it away to make it scarce, using all policy against God's providence to make a famine and thereby procure the curses of the poor, Prov. 28. There be others that borrow money to consume in prodigal manner, in bravery, banqueting, voluptuous living, & such like: they consume that in waste which many poor doth want, the costly apparel on their backs do so stick in the mercer's books, and the dainty cates for their bellies, doth so soak their purses, and the riotous company they keep is such a moth to their money that they are enforced through folly to resort to the usurer as their best friend, and very glad are they if they may get money: though they obtain it by pawning their jewels, plate, or lands. If any of these or others like these do borrow money for these or the like purposes. He that doth lend them any doth procure a great mischief, or if he hath any foreknowledge of it or suspicion of such a pretence, he is partaker of the sin and curse whereof the borrower is culpable. Heming. saith, we ought not to lend to such neither by divine, natural, or humane law, which do abuse money to theirs and others destructions, his reasons follows. Nam qui occasionem damni dedit, damnum dedisse videtur, quamobrem fit reus alieni peccati ac sisiwm proprium onus sibi non satis esset. And it appeareth in the Roman. 1.31. that not only the followers but such as were favourers and furtherers of evil were reproved and punished. This inconvenience hath grown by reason of lending to the Rich, since they began to borrow the law of free-lendidg to the poor hath been laid aside: for it is now come to this pass that the poor man shall sooner beg then borrow, because the Usurer think all lost that is lent to him, or little to be got by lending unto him. He that will lend to the rich to serve his sinister commodity, when he ought to lend to the poor to satisfy his necessity, such thrift is a branch of theft by the opinion of D. P. Martyr upon the 2. Rom. and all his money will but turn to his own misery. The Usurer is taught generally in the word to lend, most especially to his neighbour in the time of his necessity Syrac. 29. Hemingeus writing upon this place, saith. Hic aperte sapiens restringit mutuationis debitum ad necessitatis tempus. It is commanded by Moses, Thou shalt lend him sufficient for his need which he hath. Deut. 15.8. It is commended by David, The righteous is merciful and dareth Psal. 112.5. It is imitated of the godly; I my brethren and servants (saith Nehemiah) do lend them money and corn. Nehem. 5.10. Sithence we ought especially to lend to the poor, even from the very nature of the law of lending itself, it were very necessary to distinguish the estates of men, that the poor man may be the better known, thereby to take away all colour of excuse from the Usurer. A description of some such poor men as WE ARE COMMANDED TO lend unto without Usury. THe beggar that liveth of Alms, such an one as is blind, lame, or having other defects of nature, to this man we are precisely enjoined to give & not properly said to lend, unless it be to the lord He that hath mercy on the poor, dareth to the Lord, Prov. 19 for he cannot restore that which he receive. Hereof saith the Preacher, Cast thy bread upon the waters. Eccl. 11.1. as a thing lost, this is none of those poormen properly to whom the scripture willeth any great sum of money to be lent, but otherwise to be relieved. These are to be noted Artificers Labourers Husbandmen Young mariedmen in the number of the poor. Artificers. THe Artificer which hath nothing but his bare fingers and tools to get his living respecting his charge is to be deemed a poor man: for as cunning without tools can do nothing, so tools without wherewith can not be set on work, and without work the man shall soon beg, yet having work he may live in want. To this man we must not only lend without usury, but (if we mistrust him) we must take such a pledge as he may well spare: it appeareth so in Deuter. 24.10. Thou shalt not go into his house to fetch his pledge, but thou shalt stand without, and the man that borrowed it of thee, shall bring the pledge out of the doors to thee. And this standeth with great reason: for if a man should take his tools to pledge, he shall not save so much by borrowing as he shall lose by his work for want of his tools. Labourers. THe Labouring-man that hath neither house or home of his own to hold his head in but liveth only of his bare & bodily labour is to be accounted a poor man, whose necessity is such sometime as he must needs borrow, and upon such a pledge as he cannot well forbear, as his garment or such like, therefore we must neither take usury of him nor detain his pledge; for it is written, If it be a poor body thou shalt not sleep with his pledge, but shalt restore it when the Sun go down that he may sleep in his raiment. Deut. 24.12. Exod. 22.26. and it is an horrible thing to withhold it, it is this that make the Prophet cry out against the Rich, They lie down upon clothes laid to pledge, Amos 2.8. & job describing the impiety of the wicked saith, They take the pledge of the poor. job 24.9. Husbandmen. THe Husbandman that hath but a simple cottage of his own and keepeth a beast or two upon the common to maintain his charge, is to be esteemed a poor man, whose estate is such as ministereth occasion to borrow; to whom we ought to lend without usury, and yet we must not take his cattles for a pledge: for it is reproved, You take the widow's Ox to pledge. job. 24.23. lest in so doing we sooner impoverish than pleasure him: and it is no more tolerable then to take the neither or the upper millstone to pledge. Deut. 24.6. for this gage is his living. Young married men. THe Young married man that is bare to begin the world and wants wherewith to furnish and follow his trade, is to be esteemed a poor man: the original of the custom of money-mariages was made as a mean for the benefit of new beginners, to the end they might gather some stock to set up withal, (which offerings are now commonly abused amongst the better sort.) For this cause many godly men have given great sums of money to remain as a stock for ever in the cities and towns where they dwelled, that it might be freely lent to benefit such poor beginners, therefore Hemingeus noteth this to be one, to whom we ought to lend without usury. Generally He is to be deemed a pooreman which hath need to borrow and hath nothing that he may conveniently forbear to make money of. He is a richman (in respect of the other) that borroweth when he hath somewhat which he might very well spare to make money of. To take Usury of these men or such like whose poverty appears either in our conscience or acquaintance, it is a most odious act: for not only the word of God but all Writers do especially condemn this. The places of Scripture are before expressed, the opinion of some ancient writers follow. An crudelior est, saith S. Augustine: Is he more cruel that taketh any thing by force from the rich, than he which doth crucify the poor with usury. Nihil usuris turpius. S. Chrysostom saith, there is no usury more filthy than that which is taken of the poor. Vsuras quaerere, saith S. Jerome. To take Usury of such it is all one to deceive or draw away by violence. Sine ferro dimicat. S. Ambrose to that effect saith he doth revenge himself without a sword that taketh usury. A praemonition for poor men. AS you are desirous to borrow when you need, so you must be careful to pay when you borrow, although you ought to pay no usury at all, yet I cannot find in all the scriptures but that you ought to pay your debts. The Psalmist saith, The wicked borroweth and payeth not again. Psal. 37.21. the poor widow made a conscience to pay her debts that had but a pitcher of oil, for this cause the Prophet did increase her oil, and willed her first to go sell some of it to pay her debts, & she and her children to live of the rest. 2. King. 1.2. there is now no fruition of the 7. year of freedom unless the Creditors of their conscience will release their debts. The opinion of Writers concerning VSURIE. S. Barnard calleth usury, venenum patrimonij, the poison of a man's inheritance, he saith in another place, Quid est usura legalis? latro praedicens quod intendit scilicet rapere. S. chrysostom saith, that usury in his time was accounted an extreme impudency. hom. 57 S. Hierome saith, usury is a special cry of sedition. S. Basil upon the 14. Psalm. saith that usury have been the means to bring many an one to the halter, his meaning is by paying usury they have grown poor, and so fall astealing, and at last come to hanging. justinius the Emperor in the civil law saith, that to take usury is to rob by order and sufferance of law. M. Beza sayeth, Christian charity forbiddeth a man to put forth money to usury. Bish. jewel saith, that usury hardeneth the heart: it is the curse of God and the people. S. Ambrose upon the 22. of Ezek. saith, See how the Prophet hath coupled Idolatry and Usury together that one might counterpoise the other in evil. Pomerianus saith, that usury is the present poison of the Church and commonwealth. Musculus saith, grant usury and then take away the law of love: he terms it in another place, the fire of Usury as a thing that consumes. Lactantius saith, let a Christian take this course, that in lending he take no usury, for that is against the law of lending. lib. 6. cap. 18. Vnaprincipalis ratio Bartholomei Sepolitanis. against usury, if a man should pay for that he borrow, he should give increase for his own, for he that dareth doth transfer the dominion and the use together. Melancthon doth allege the like reason, lending to Usury fighteth with equality: for the rule of equality saith it is not lawful to make again of another man's goods. Luther complained in his time that Usury had overthrown whole countries. The ancient Romans for a time abhorred Usury as a special enormity, but after they gave entertainment to it, it turned to to their destruction. Hem. Egypt was overwhelmed with usury, and so were the jarmyns. The Persians abstain it as a practice of lying and deceit. The Indians can not abide it, nor the Frenchmen. The Englishmen have loathed it as Chronicles record before the Danes and Saxons. Most countries have contemned usury, as a thing very odious and against nature, therefore many which were led but by the light of nature have inveyed against it. Aristotle sayeth, that usury is against nature: his reason is this, Pecunia natura non potest parere ergo usuram expecunia capere pugnat cum natura. Plutarcke saith, that it is against nature to take usury, for this cause Ex nihilo nihil fit. Alphon sus saith, that usury is the very death of nature. Cato being demanded what it was to take usury, answered, Quid hominem occidere? Plato made a law, that he which took usury, he should lose both the principal and the usury. And for that it was so execrable, he did expel all usury out of his commonwealth. in quinto de legibus. I could repeat many others to this effect, but we may perceive how usury hath been esteemed by these; although it be a principle in reason, that the practice being ill reputed of, the practitioner can have no better, yet it shall not be amiss to set forth the discredible account hath been made of Usurers in most ages and times. How Usurers have been accounted of. HEmingeus being a boy, saith he could not remember above 2. known Usurers in the land he lived in, they flourished a while, but their children after them came to poverty and reproach, so true is that verse, Ex male quaesitis non gaudet tertius haeres. In the 12. Centuries 4 chap. it is reported by those that wrote that ecclesiastical Story, that there was not an Usurer to be found in all the country, and if an usurer came to be known, his houses were called the devil's houses, his fields the devil's crop, etc. Brunnion preaching upon a time to his people in the presence of some usurers; he demanded if any usurer were present, not an usurer would speak: insomuch as he asked if any Scavinger were there: a Scavinger made answer he was one: hereupon the preacher said, the scavinger was of better account than the usurer: for the Scavinger was not ashamed to hear and answer to his name and title when he was called, but the usurer was. The Usurers are ashamed at this day of their title, more than other men: some writ themselves gentlemen, merchants: others, grocers, mercers, but they will not write themselves usurers': for indeed they are ashamed of the name and word of usury, and therefore they have got these fine terms: they will not say, let their money to usury; but to interest, or put it to usans, or they take consideration, rent, or an honourable reward. If they did think well of usury, they would never cloak it under other contracts. David praying against his enemies, Psal. 99 wisheth them this plague, Let the extortioner take all his goods. The Septuaginta, Pagne, Tremellius and junius translate this word extortioner, Usurer. Musculus commenting upon the same place saith, see how David prays that his enemies might light in the usurer's hands; noting thereby what a curse it was to go to an usurer, and how the usurer was the means to convey the same curse to others. The Prophet Amos chap. 8. cryeth out against such as sold the poor for old shoes. Gualther writing upon that place saith, it is common to all, but specially to the usurers. S. Ambrose complained in his time, that by the means of usurers, parents were enforced to set forth their children to sale, or bind them to captivity, for the payment of their debts, and yet never came to possess their inheritance. Luther reports that Caesar commanded that an usurer should not be counted and judged by law an honest person. M. Calvin saith, it is rare to see an honest man and an usurer. Baldus saith, an usurer is a defamed person, and shall not enjoy such goods as are given him. Hemingeus saith, the usurer might not make an offering at the altar, neither was he preferred to dignity or called to offices. Those which travel the low Countries say the usurer is so basely accounted of, that no man will be in his company, and you shall sooner get one to go to a brothel-house then to an usurer's house. The celebration of a mass would never suffer the usurer to kiss the pax; none would fetch fire at an usurer's house; the boys wondered and all men hist at an usurer. A thief was better esteemed then an usurer: for a thief was to make but double restitution, the usurer quadruple. Heming. jac. 5. Lycurgus would not suffer an usurer to dwell in Sparta, nor Plato any to dwell in Graecia. If the Scripture willeth us to shun things of ill report, what account shall we make of an usurer that hath so bad a report. Epiphonema. WHether we are to regard in these Writers, the time, because it is many years since some of them wrote; or the place, because most are foreign writers, where the generation of the jews are hardly rooted out; or any such like circumstances. Certes I would not wish the Usurer to stand upon such cavils, but seeing not only the word of God, but all ages, nations, laws, and sects of persons do condemn usury as a sin most odious and opprobrious, I would have him observe that same fast in Esay 58.6. to lose the bonds of wickedness. S. Hierome writing upon that place, understands by it the extreme bonds that Usurers wrap others in, So getting his goods in the fear of God, they will be to his comfort while he liveth, & without prick to his conscience when he dieth. FINIS.