A
BRIEFE
TREATISE
OF
VSVRIE
.
The
occasion
of
this
Treatise
,
and
the
argumentes
which
are
commonly
made
for
the
defense
of
vsurie
,
and
what
is
vsurie
.
The
first
Chapiter
.
I
Did
not
intrude
my selfe
(
good
Reader
)
to
make
this
Treatise
,
but
was
forced
thervnto
,
by
verie
necessitie
:
except
I
would
wilfully
suffer
my
Christian
brethern
to
runne
hedlong
into
vice
,
and
to
defend
that
for
lawful
,
which
is
vtterly
against
the
ordinance
of
God
.
And
suerly
when
I
saw
,
that
a
sinne
was
not
only
committed
(
which
cometh
of
the
frayltie
of
man
)
but
was
also
defended
:
then
I
tought
it
my
dutie
,
not
to
holde
my
penne
any
longer
.
The
matter
I
speake
of
,
is
vsurie
,
in
defence
whereof
thus
I
haue
heard
diuerse
men
reason
at
seueral
tymes
.
I
haue
(
sayeth
he
)
a
poore
stocke
of
money
lawfully
gotten
,
it
lyeth
by
me
idely
,
and
it
will
quickly
be
spent
,
if
it
be
not
occupied
.
I
was
not
brought
vp
in
the
trade
of
merchandise
,
I
haue
wife
and
children
,
who
are
like
to
begge
,
vnlesse
I
prouide
some
perpetuall
reliefe
for
them
.
In
this
case
what
shal
I
do
with
my
money
but
imploye
it
so
,
that
it
might
not
be
lost
,
and
yet
might
bring
me
some
yearely
profite
?
Agayne
,
I
lend
it
to
such
a
merchant
whom
I
knowe
to
take
commoditie
and
no
hurt
therby
:
why
then
may
I
not
take
profite
of
mine
owne
money
●ogether
with
him
?
or
why
should
he
enrich
him selfe
with
my
money
,
and
not
be
bounde
to
geue
me
some
part
of
his
gaine
?
Hereunto
when
I
made
answer
,
Here
began
a
new
disputation
,
which
is
the
true
Churche
,
and
what
power
positiue
lawes
haue
.
Yea
the
word
of
God
(
according
to
these
new
interpretations
)
is
also
brought
forth
,
that
such
vsurie
as
byteth
him
sore
who
boroweth
,
is
in
dede
forbidden
(
for
in
the
Hebrew
vsurie
is
named
of
byting
)
but
not
suche
as
doth
bring
commoditie
,
as
well
to
the
borower
,
as
to
the
lender
.
I
wondered
to
see
what
shift
the
deuill
made
,
to
maintaine
that
most
heinouse
crime
of
vsurie
,
in
so
much
that
he
hath
found
the
pretense
of
holy
scripture
and
of
Gods
word
for
it
.
To
make
short
the
disputation
,
and
to
cut
of
th'
vnprofitable
talke
of
wordes
and
names
,
I
sayd
at
the
last
(
which
nowe
God
willing
I
wil
proue
)
vsurie
is
vtterly
against
God
and
Nature
,
euen
as
mankilling
is
.
And
therefore
whatsoeeuer
the
holy
Scripture
or
the
Catholike
Churche
hath
decreed
thereof
,
yt
hath
decreed
yt
as
against
one
of
the
greatest
mortal
sinnes
that
can
be
.
So
that
nowe
it
is
my
part
to
shewe
,
how
vsurie
is
not
only
against
the
counsel
of
God
expressed
in
the
holy
scriptures
,
but
also
against
his
will
and
commaundement
:
the
breach
whereof
is
euerlasting
death
▪
as
it
shall
appere
both
by
the
circumstance
of
the
places
wherein
it
is
forbidden
,
and
also
by
the
reason
of
the
forbidding
,
this
only
being
first
knowen
:
that
,
vsurie
is
all
maner
of
gaines
,
which
is
either
bargained
or
hoped
for
by
the
force
of
the
contract
of
geuing
to
lone
,
whether
monie
be
lent
,
or
oile
,
corne
,
wine
,
or
any
like
thing
that
is
spent
with
the
first
natural
and
proper
vse
thereof
▪
for
when
the
vse
of
that
thing
which
can
be
but
once
vsed
of
the
borower
without
the
spending
thereof
and
which
by
the
very
deliuery
to
th
end
it
may
be
vsed
,
That
vsurie
is
forbidden
by
Gods
lawe
,
vnder
the
paine
of
euerlasting
damnation
.
The
second
Chapiter
.
IF
men
had
now
that
obedience
and
faith
which
they
once
had
,
and
stil
should
haue
:
it
had
sufficed
to
haue
sayed
in
one
woorde
,
The
Church
condemneth
vsurie
,
and
forbiddeth
it
as
a
mortal
sinne
.
He
that
heareth
not
the
Churche
,
is
to
be
taken
as
an
heathen
and
a
Publican
.
But
nowe
if
we
answer
so
,
they
will
demaund
which
is
the
true
Church
,
where
is
it
,
or
how
can
we
be
assured
,
that
it
erreth
not
?
For
whiche
cause
I
am
constrained
,
to
geue
an
accompt
of
the
Churches
doctrine
touching
vsurie
.
And
for
as
muche
as
the
authoritie
of
the
Church
being
once
called
into
question
,
the
Scriptures
also
(
whiche
were
geuen
onely
to
the
Churche
,
and
are
knowen
by
her
tradition
,
and
by
her
vnwritten
witnesse
)
can
not
keepe
their
creditte
,
but
are
expounded
accordinge
to
euerie
mans
lust
and
phantasie
:
I
must
also
be
forced
,
to
resort
vnto
natural
reason
,
and
thereby
to
shew
,
that
vsurie
is
of
it selfe
naught
and
vniust
.
For
albeit
the
rule
of
reason
may
not
stil
be
folowed
,
for
as
much
as
the
articles
of
our
faithe
depend
not
vppon
natural
reason
which
is
common
to
all
men
,
but
vpon
the
reuelation
of
Iesus
Christ
who
powreth
his
giftes
into
the
hartes
of
the
faithfull
abundantly
:
yet
nowe
it
shall
not
be
amisse
to
proue
,
that
vsurie
is
against
natural
reason
,
because
it
is
a
matter
of
iniurie
and
of
ciuil
iniustice
,
whereof
reason
may
iudge
.
But
who
so
is
not
able
to
reache
vnto
the
depth
of
reason
,
that
he
may
at
the
least
not
lacke
the
authoritie
of
Gods
word
:
I
wil
first
declare
,
that
the
word
of
God
sheweth
vsurie
to
be
a
great
sinne
.
witches
should
be
suffered
to
lyue
,
or
those
that
had
lyen
with
beastes
,
or
those
that
should
offer
sacrifice
to
any
,
sauing
to
God
alone
.
The
people
were
also
forbidden
,
to
hurt
a
childe
,
or
a
widow
.
After
which
preceptes
,
this
of
vsurie
foloweth
.
Seing
then
it
is
ioyned
with
those
commaundements
,
which
if
they
be
not
kept
,
the
breaker
is
guyltie
of
euerlasting
death
:
we
must
thinke
also
the
verie
same
of
vsurie
.
Neither
may
it
iustly
be
layed
against
me
,
that
not
euerie
vsurie
is
forbidden
,
but
onely
that
whiche
wringeth
and
byteth
the
poore
:
for
both
euerie
vsurie
dooth
wring
and
byte
,
and
euerie
lending
ought
to
be
made
vnto
the
poore
.
For
lending
is
a
kind
of
charitie
,
or
of
almosedeedes
,
which
was
instituted
chiefely
and
only
for
the
poore
.
Who
seeth
not
then
,
that
it
is
an
abuse
to
lend
monie
to
him
,
who
hath
as
much
,
or
more
,
then
he
that
lendeth
yt
?
If
then
thou
lend
to
the
poore
,
saith
God
(
meaning
,
that
for
other
men
the
contract
of
lending
was
not
made
)
thou
shalt
not
byte
him
nor
wring
him
.
To
lende
vnto
the
poore
,
that
is
in
dede
a
counsel
rather
then
a
precept
,
and
therefore
it
is
not
said
,
thou
shalt
lend
monie
to
the
poore
man
.
But
if
thou
doe
lend
him
mony
,
it
is
the
commandement
of
God
,
not
to
take
vsurie
of
him
,
because
that
were
to
wring
him
,
and
to
byte
him
.
Now
as
it
can
not
be
but
a
great
fault
,
to
wring
or
byte
any
man
:
so
is
it
much
more
,
to
wring
or
byte
him
,
who
is
alreadie
poore
and
miserable
.
Moreouer
,
It
is
here
farther
to
be
noted
,
that
vsurie
consisteth
not
only
in
taking
gaynes
of
monie
,
but
also
in
corne
,
or
any
other
kynd
of
thing
whiche
may
be
geuen
to
lone
,
as
it
shal
afterward
be
declared
.
For
al
that
which
by
the
way
of
lone
is
hoaped
to
be
restored
aboue
that
which
was
lent
,
maketh
the
lender
guyltie
of
vsurie
,
and
consequently
of
death
,
as
in
Ezechiel
also
we
reade
:
Also
when
Dauid
had
asked
,
he
that
hath
not
geuen
his
monie
to
vsurie
,
meaning
,
that
whoso
hath
geuen
his
monie
to
vsurie
,
shall
not
dwel
with
God
.
Last
of
al
Christ
him selfe
saith
:
Date
mutuum
,
Whence
bargaines
proceede
,
and
why
Almosdedes
are
so
acceptable
to
God
.
The
third
Chapiter
.
SVche
bargaines
,
couenantes
,
contractes
,
and
obligations
,
as
do
vsually
passe
emong
men
,
either
proceede
from
liberalitie
,
or
els
from
the
necessarie
vse
of
trafique
.
Those
procede
from
liberalitie
,
wherein
the
one
partie
alone
taketh
commoditie
,
as
in
all
free
giftes
and
legacies
.
But
those
bargaines
which
are
practised
to
and
fro
,
for
the
necessitie
of
eche
partie
,
ought
to
bring
losse
or
gaine
equally
to
eche
of
them
:
as
in
byeng
and
selling
,
setting
,
and
taking
to
hyer
,
in
felowship
of
merchandise
,
and
in
such
like
cases
it
cometh
to
passe
.
My
purpose
is
at
this
time
to
speake
only
of
the
first
kind
of
couenantes
,
and
yet
not
of
all
them
,
but
specially
of
geuing
to
lone
or
lending
,
which
in
Latin
is
called
Mutuum
.
Now
albeit
a
donation
or
free
gift
,
when
it
is
really
deliuered
,
is
not
properly
a
contract
:
yet
because
many
times
a
man
bindeth
him selfe
by
solemne
promise
afore
hand
,
to
geue
a
thing
afterward
,
in
this
case
there
is
a
certain
couenant
betwen
them
,
which
must
be
kept
.
Once
that
kind
of
doing
or
of
bargaining
,
which
is
most
liberall
,
or
hath
least
hope
of
gaine
or
reward
to
be
returned
,
is
of
all
other
most
acceptable
to
God
,
and
most
honorable
in
it self
,
as
coming
nighest
to
the
nature
and
working
of
Almightie
God
:
we
are
stil
vnprofitable
seruantes
,
as
touching
any
gaine
that
may
rise
to
him
by
our
seruice
:
but
only
he
of
his
botomelesse
mercie
spreadeth
his
goodnes
vpon
vs
,
to
enrich
our
miserable
pouerty
with
his
vnspeakable
treasures
and
glorie
.
For
this
cause
Almosdedes
are
so
much
commended
in
holy
Scriptures
:
as
in
the
which
we
geue
and
presently
deliuer
,
or
bynde
our selues
to
geue
and
to
deliuer
our
superfluouse
or
profitable
goodes
,
to
our
poore
neighbours
for
Gods
sake
,
and
that
although
there
be
no
hoape
to
receaue
lyke
kyndnesse
againe
of
them
.
Now
yee
Pharisies
do
make
cleane
the
outmost
part
of
the
cup
and
of
the
platter
,
but
that
which
is
within
you
,
is
ful
of
rauening
and
of
iniquitie
.
Ye
fooles
,
did
not
he
who
made
that
which
is
without
,
make
also
that
with
is
within
?
Howbeit
geue
almose
of
that
which
is
ouerplus
in
you
,
and
lo
,
al
thinges
are
cleane
vnto
you
.
By
which
testimonie
the
truth
it selfe
doth
witnesse
,
that
euen
our
dayly
sinnes
and
inward
vncleannesse
,
are
made
cleane
by
Almosdedes
.
And
therfore
when
Zacheus
had
saied
,
Behold
,
I
geue
halfe
my
goodes
to
the
poore
,
and
if
I
haue
deceaued
any
man
,
I
restore
fower
dubble
:
Iesus
answered
,
that
the
same
day
saluation
was
made
to
that
house
,
for
that
he
also
was
made
the
sonne
of
Abraham
.
Yea
the
very
perfection
of
a
faithful
man
is
shewed
by
Christ
to
consist
,
in
selling
away
al
thinges
that
he
hath
,
and
in
geuing
yt
to
the
poore
.
Which
who
so
doth
and
foloweth
Christ
,
shal
haue
a
treasure
in
heauen
.
In
so
much
that
on
the
day
of
Iudgement
Christ
sheweth
,
those
who
haue
done
the
workes
of
mercie
,
for
his
sake
,
shall
haue
heauen
for
their
reward
,
and
those
who
haue
not
done
them
,
shal
go
into
hel
fyer
.
This
being
so
,
yt
should
not
seme
any
vnwonted
sute
to
Christian
men
,
if
I
should
exhorte
them
to
geue
away
al
their
goodes
to
others
who
lacke
,
and
so
to
follow
Christ
.
But
now
I
aske
not
so
much
.
It
is
now
no
world
wherein
to
require
any
such
perfection
.
I
would
thinke
my selfe
happy
,
if
I
were
able
to
persuade
men
to
geue
away
onely
that
which
they
haue
superfluous
and
more
then
is
needful
.
Nay
neither
that
do
I
now
aske
which
yet
in
cases
of
other
mens
neede
,
they
are
bound
to
do
.
But
I
aske
and
beseche
men
only
to
auoyde
and
eschew
those
,
whiche
are
extreme
great
sinnes
,
and
most
enemies
to
Almosdedes
,
I
meane
,
vsury
,
and
Symony
.
Of
which
Symony
is
committed
in
spirituall
causes
,
vsury
in
temporal
and
secular
matters
.
Of
Symony
I
wil
not
speak
,
either
because
the
matter
is
not
so
hard
,
or
intricate
,
and
therefore
is
not
lightly
committed
but
vpon
malice
,
which
commonly
is
incurable
:
or
els
because
those
of
the
clergie
,
who
most
commonly
are
the
men
that
fall
into
that
horrible
vice
,
are
them selues
,
or
at
the
least
should
be
so
farre
lerned
,
Symon
Magus
(
vnlesse
he
repented
)
had
the
sentence
of
damnation
pronounced
by
S.
Peter
vpon
him
,
because
he
went
about
to
bie
the
giftes
of
the
holy
Ghost
with
money
.
And
he
that
bieth
or
selleth
a
benefice
,
or
any
thing
wherevnto
the
administration
of
the
giftes
of
the
holy
Ghost
is
annexed
,
is
in
the
same
case
for
his
degree
with
Symon
Magus
,
except
he
so
repent
as
he
ought
to
do
,
and
be
absolued
according
as
the
Church
hath
euer
vsed
to
absolue
such
crimes
.
But
the
matter
of
vsury
is
not
so
easie
to
vnderstand
,
as
that
of
Symony
,
and
therefore
it
needeth
a
longer
discourse
to
declare
the
iniquitie
thereof
,
which
being
one
of
the
verie
greatest
,
yet
through
the
ignorance
or
blyndnesse
of
men
,
is
now
growen
out
of
knowledge
,
and
is
taken
to
be
either
none
at
al
,
or
suerly
no
verie
great
fault
.
But
how
can
that
be
a
smal
fault
,
which
is
contrarie
to
so
great
a
vertue
as
almosdeedes
is
?
Truth
must
be
heard
with
patience
,
good
Reader
.
The
woundes
of
him
that
loueth
,
are
better
then
the
deceitfull
kysses
of
him
that
hateth
.
Vsurie
of
it selfe
is
more
contrarie
to
almosdeedes
,
then
commonly
robberie
or
theft
is
:
because
theft
is
most
tymes
committed
of
them
that
lacke
,
but
vsurie
is
committed
only
of
them
who
are
riche
.
The
theefe
as
nighe
as
he
can
,
wil
neuer
robbe
a
poore
man
:
the
vsurer
doth
commonly
robbe
poore
men
most
of
al.
Theft
is
punished
by
open
lawes
,
vsurie
is
winked
at
,
because
it
is
a
gentill
manly
theft
.
Al
men
are
ashamed
of
theft
,
but
many
men
professe
vsury
,
and
blush
not
much
at
yt
,
for
that
euil
custome
hath
so
long
tyme
borne
with
it
.
I
speake
not
this
of
al
kind
of
vsurers
,
but
of
the
worst
sort
of
them
,
whereas
yet
there
is
none
at
al
good
.
But
there
is
great
oddes
betwene
open
bargaining
for
vsurie
,
and
priuie
expecting
of
some
reward
.
That
is
done
without
the
feare
of
God
,
and
therefore
it
is
harder
for
to
obteine
pardon
,
and
neadeth
the
greater
penaunce
:
this
is
done
with
remorse
of
conscience
,
and
therefore
it
may
the
more
easely
be
forgeuen
,
if
vpon
better
information
the
grace
of
God
be
called
for
,
who
would
all
men
to
come
to
the
knowledge
of
the
truth
,
and
so
by
his
mercie
and
Sacramentes
to
come
to
saluation
.
But
you
wil
say
perhaps
,
that
some
men
sette
out
their
monie
to
vsurie
,
to
th'
end
they
may
be
able
to
do
good
dedes
with
that
gayne
with
ariseth
to
them
by
vsurie
.
But
as
wel
might
he
say
,
that
he
would
robbe
one
man
,
to
geue
almose
to
another
.
For
to
such
the
Apostle
saith
:
Euil
thinges
are
not
to
be
don
,
that
good
things
may
follow
thereon
.
God
in
dede
vseth
to
turne
euil
into
good
.
But
that
is
able
to
be
don
of
him
only
,
who
can
of
nothing
make
somewhat
.
For
an
euil
thing
in
that
respect
as
it
is
euil
,
is
nothing
at
al
,
but
is
only
a
defect
and
fayling
from
som
goodnes
or
other
.
But
man
,
who
is
not
able
to
turne
nothing
into
somewhat
,
or
euil
into
good
,
may
not
presume
to
do
euil
vpon
hope
of
a
good
thing
to
follow
,
sithens
it
is
Gods
only
choise
,
whether
any
good
shal
follow
thereof
,
or
no.
And
who
so
presumeth
that
vpon
his
euil
fact
God
wil
work
a
good
effect
,
he
presumeth
of
God
.
And
least
I
might
seeme
to
write
so
weighty
a
matter
vpon
my
own
head
:
S.
Ambrose
saith
without
any
exception
:
Si
quis
vsuram
accipit
,
rapinam
facit
,
vita
non
viuit
.
If
a
man
receaue
vsurie
,
he
committeth
violent
robberie
,
he
lyueth
not
euerlastingly
.
And
S.
Augustine
saieth
,
Nolite
eleemosynas
facere
de
foenore
&
vsuris
,
(
&
pòst
)
Dona
iniquorum
non
probat
Altissimus
.
Be
ye
not
of
the
will
to
geue
almose
of
that
which
is
gotten
by
multiplieng
your
stock
,
or
by
vsurie
.
The
most
high
god
alloweth
not
their
giftes
,
who
gette
the
goodes
which
thei
geue
vniustly
.
And
S.
Gregorie
saith
:
That
Almose
pleaseth
God
,
which
is
geuen
of
goodes
,
rightly
gotten
.
Thus
we
see
,
that
it
is
not
the
geuing
of
almose
which
can
make
good
the
vsurers
fault
:
but
when
he
hath
rendered
his
owne
to
him
whom
he
vniustly
hath
oppressed
,
then
lette
him
followe
Zacheus
,
in
geuing
away
his
owne
goodes
(
and
not
other
mens
)
vnto
the
poore
.
Of
geuing
to
lone
or
of
lending
,
which
are
naturally
free
contractes
.
The
fourth
Chapiter
.
THe
first
degree
then
of
worthines
in
any
kinde
of
external
trafique
appertaineth
to
almose
deedes
,
as
I
shewed
before
,
because
they
come
nighest
to
the
great
goodnes
of
God
,
who
freely
,
The
next
degree
of
worthines
after
free
giftes
,
belongeth
to
that
liberal
contract
,
which
in
Latin
is
called
Mutuum
,
in
English
it
is
named
,
geuing
to
lone
,
or
lending
.
The
Latin
name
is
compounded
of
two
wordes
,
meum
and
tuum
myne
,
and
thine
,
as
if
we
might
say
in
english
Mynethine
:
whereby
is
ment
,
that
the
thing
which
before
was
myne
,
is
by
lending
made
thine
,
to
the
end
thou
maist
vse
it
,
being
thine
owne
,
and
the
value
thereof
must
again
of
thine
be
made
myne
when
it
is
restored
back
vnto
me
:
so
that
geuing
to
lone
for
the
time
that
it
dureth
,
differreth
not
from
a
free
gift
,
but
is
as
much
to
say
as
a
gift
for
so
long
,
whereas
a
free
gift
is
a
gift
for
euer
,
without
any
restitution
at
al.
But
whiles
the
thing
it selfe
is
in
thy
handes
,
it
is
not
now
mine
,
nor
in
it self
neuer
shal
be
,
but
I
haue
only
a
right
to
so
much
in
quantitie
,
and
to
so
good
a
thing
in
qualitie
,
as
that
was
which
I
lent
.
In
a
free
gift
then
I
can
not
aske
againe
neither
the
thing
it selfe
,
nor
such
an
other
thing
:
but
in
lone
,
I
may
require
such
an
other
thinge
,
but
not
the
self
same
which
I
lent
.
The
better
to
vnderstand
this
kind
of
bargain
,
it
to
be
knowen
,
that
there
are
two
kindes
of
lending
▪
for
whereas
euerie
lending
is
to
th
end
the
thing
lent
may
be
vsed
of
another
man
without
my
losse
:
the
vse
of
a
thing
may
be
after
two
sortes
.
And
first
to
beginne
with
one
,
I
may
lend
such
a
thing
as
without
alienating
or
perishing
maybe
vsed
of
another
man
,
as
it
chanceth
when
I
lend
him
my
howse
,
my
horse
,
my
plate
or
vessel
.
He
then
that
taketh
my
house
to
dwel
in
,
may
vse
my
house
this
day
,
and
again
to
morrow
and
so
for
many
monethes
or
yeares
together
,
and
yet
my
howse
shall
still
remaine
vnperished
,
although
it
may
wast
more
and
more
.
And
the
like
doth
chance
in
my
horse
,
or
any
such
thinge
as
is
not
spent
with
the
first
vse
thereof
.
On
the
other
syde
,
I
may
lend
such
a
thing
as
can
not
be
imploied
to
his
natural
and
proper
vse
,
except
either
the
proprietie
of
the
same
be
alienated
,
or
the
thing
it selfe
doe
perish
:
for
example
,
yf
I
lend
you
a
barrel
of
beere
,
you
can
not
vse
that
beere
to
suche
a
purpose
as
beere
is
ordained
vnto
,
except
you
drink
it
,
or
bestow
it
where
it
may
be
drunken
.
Now
when
it
is
once
drunken
,
yt
can
be
drunken
no
more
,
but
it
perisheth
and
ceaseth
to
be
any
longer
beere
.
The
like
is
seene
in
corne
,
in
oyle
,
in
wine
,
and
in
such
other
things
as
we
vse
to
number
,
weigh
,
or
measure
:
the
chief
vse
of
all
which
is
to
be
spent
with
the
first
vse
of
them
,
and
not
to
remaine
stil
his
,
whose
they
were
before
they
were
vsed
.
Whereas
then
some
thinges
may
be
vsed
of
him
to
whome
they
are
lent
,
without
spending
of
them
,
as
howses
and
horses
,
but
other
thinges
can
not
be
vsed
,
except
they
be
alienated
and
spent
,
as
corne
,
and
wine
:
these
two
diuerse
vses
haue
caused
and
made
two
diuerse
contractes
and
bargaines
.
For
that
contract
wherein
the
thinge
dooth
perish
together
with
the
vse
,
is
called
in
latin
Mutuum
.
The
other
wherein
the
thing
lent
remaineth
stil
in
his
vse
to
whom
it
is
lent
,
is
called
in
Latin
Commodatum
.
In
english
both
contractes
haue
commonly
one
name
,
and
are
eche
of
them
called
Lone
.
But
the
natures
of
the
thinges
being
diuerse
,
do
require
a
diuerse
handling
of
them
,
albeit
both
haue
one
name
in
our
tonge
,
which
may
chance
either
thorow
the
barraines
of
the
tonge
,
or
ells
thorow
the
ignorance
of
the
common
people
,
who
vse
not
to
name
that
diuersly
,
wherein
they
perceiue
not
an
euident
difference
.
But
we
may
reasonably
englishe
Mutuum
,
a
geuing
to
lone
:
and
Commodatum
,
a
lending
without
any
gift
.
For
Mutuum
is
more
then
a
lending
,
sithens
the
thing
is
both
geuen
and
lent
:
geuen
from
me
concerning
the
proprietie
,
and
lent
to
another
concerning
that
I
bind
him
to
restore
the
like
quantitie
of
the
same
kind
of
things
.
This
first
is
common
to
both
kindes
of
lending
,
that
the
thing
lent
,
must
be
lent
freely
and
without
bargayning
for
any
certaine
hyer
or
wages
.
For
if
I
lend
my
horse
vpon
a
dayly
pension
,
it
is
the
contract
of
Location
or
of
setting
out
to
hyer
:
and
not
the
contract
of
lending
,
or
of
geuing
to
lone
whose
nature
is
to
be
alwaies
free
and
francke
.
The
difference
then
betwene
the
two
kindes
of
lending
,
is
,
that
when
I
lend
such
a
thing
as
is
not
spent
ordinarily
with
the
first
vse
,
the
thing
lent
remaineth
stil
mine
owne
.
For
when
I
lende
my
booke
to
my
frind
(
whiche
is
a
common
thinge
emong
scholars
)
I
doe
not
alienate
the
booke
from
me
,
but
I
remaine
still
the
lorde
and
proprietarie
of
it
,
lending
my
frind
the
vse
thereof
.
But
when
I
geue
to
lone
such
a
thinge
,
as
is
straight
spent
with
the
first
vse
thereof
:
then
not
onely
the
vse
,
but
also
the
proprietie
and
dominion
thereof
passeth
from
me
to
him
who
boroweth
yt
▪
and
good
reason
why
.
For
al
such
thinges
are
so
principally
made
of
God
for
one
certaine
vse
(
as
bread
to
be
eaten
,
wine
to
be
drunken
)
that
the
vse
differeth
not
from
the
thing
it selfe
.
Because
they
can
not
dure
any
longer
when
they
are
once
vsed
,
but
straight
doe
perishe
,
and
become
either
another
thing
,
or
at
the
least
another
mans
goodes
.
In
consideration
whereof
,
he
that
lendeth
me
suche
thinges
,
by
the
very
lending
,
leeseth
the
propriety
and
dominion
of
them
▪
for
ells
I
should
spend
another
mans
goodes
to
his
iniury
,
which
is
both
against
reason
and
also
against
his
wil
or
intent
.
For
as
he
would
haue
me
take
commoditie
of
his
goodes
by
vsing
them
:
so
would
he
not
hinder
him self
therewithal
.
But
if
I
should
borow
a
bushel
of
wheat
of
another
man
,
and
yet
the
same
bushel
of
wheat
should
stil
be
his
,
I
should
either
not
vse
the
wheat
at
al
in
making
bread
thereof
,
or
occupieng
it
otherwise
(
and
then
it
doth
me
no
seruice
)
or
els
I
should
spend
yt
being
his
,
and
thereby
he
should
sustaine
farther
losse
,
then
himselfe
would
agree
vnto
.
For
if
I
do
spend
another
mans
goodes
by
his
consent
,
I
am
not
answerable
to
him
for
them
:
no
more
then
I
should
answer
him
his
oyle
againe
,
who
should
bid
me
throw
it
into
the
fyer
.
So
that
if
he
that
boroweth
corne
,
should
not
straight
become
lord
and
maister
of
the
corne
,
either
he
should
neuer
spend
yt
(
and
then
yt
serueth
him
not
)
or
he
should
spend
yt
with
the
lordes
owne
consent
,
and
then
he
were
bound
to
restore
nothing
at
al
,
sithens
the
lord
consented
wittingly
to
the
spending
of
his
own
corne
.
Which
if
it
were
so
,
no
man
would
euer
lend
such
thinges
as
be
spent
with
the
first
vse
of
them
,
except
he
were
disposed
to
geue
them
away
.
And
seeing
fewe
men
are
prone
to
geue
much
,
many
poore
men
should
perish
for
lacke
of
sustenance
.
God
therefore
hath
more
sweetely
prouided
,
that
in
suche
thinges
as
are
spent
and
alienated
from
vs
when
we
once
vse
them
,
the
dominion
and
propriety
should
be
in
the
borower
and
spender
of
them
,
to
th
end
he
might
boldly
spend
his
own
▪
and
yet
he
should
be
bound
to
restore
so
much
again
in
number
,
or
weight
,
or
measure
,
as
thei
came
vnto
.
Whereby
the
lender
and
also
the
borower
is
wel
prouided
for
.
Herevpon
yt
insueth
,
that
who
so
boroweth
those
thinges
which
are
geuen
to
lone
,
and
are
spent
with
the
first
vse
,
must
beare
all
maner
of
peril
▪
bicause
euery
thing
is
alway
at
the
losse
of
him
,
who
is
lorde
and
maister
thereof
.
If
then
you
borowe
of
me
a
pype
of
wine
,
and
immediatly
the
wine
be
taken
from
you
by
theues
,
or
be
otherwise
lost
:
I
am
not
bound
to
beare
any
of
the
losse
,
but
he
only
that
boroweth
it
,
because
it
is
his
wine
,
and
not
myne
.
But
it
is
otherwise
when
I
lend
my
horse
to
a
man
.
For
if
the
horse
perish
,
without
any
maner
of
his
fault
who
borowed
it
:
I
loose
the
horse
,
and
not
he
(
except
some
expresse
couenant
be
made
to
the
contrarie
)
because
the
horse
tarrieth
still
myne
,
and
was
not
his
at
al.
Wherevpon
Iustinian
saith
:
Qui
mutuum
accepit
,
These
thinges
being
so
,
it
is
to
be
knowen
,
that
al
coyne
and
monie
,
whether
it
be
of
gold
,
of
syluer
,
of
brasse
,
or
of
leather
,
is
to
be
reputed
and
numbred
emong
such
thinges
as
are
spent
with
the
first
proper
vse
of
them
.
For
monie
is
not
like
a
booke
,
or
a
horse
,
which
being
vsed
to
day
,
may
be
vsed
againe
of
the
same
man
to
morrow
,
and
so
one
day
after
another
:
but
monie
is
like
to
wheat
,
and
to
wine
which
as
soone
as
it
is
vsed
to
that
end
whervnto
it
was
chiefly
ordained
,
is
spent
and
alienated
from
him
that
borowed
it
.
For
if
I
borowe
tenne
poundes
of
monie
,
I
can
not
vse
those
tenne
poundes
(
in
spending
them
,
so
as
monie
is
commonly
vsed
)
except
I
geue
yt
,
pay
it
out
,
or
bye
somewhat
therewith
.
And
in
al
those
cases
the
monie
goeth
from
my
handes
,
so
that
I
haue
no
more
power
vpon
it
:
neither
can
I
vse
it
agayne
,
as
vpon
the
former
lone
,
except
I
come
by
it
againe
by
a
newe
bargaine
.
For
this
cause
al
the
lawiers
and
Philosophers
,
aswell
those
that
were
before
Christ
,
as
those
that
were
after
,
and
likewise
all
the
Christian
Doctours
,
Bishopes
,
and
learned
men
haue
with
one
accord
rekoned
al
mony
and
coyne
,
yea
al
mettalles
which
serue
to
bie
or
to
paie
withall
,
emong
those
things
which
are
spent
when
they
are
first
vsed
.
These
are
the
wordes
of
Iustinian
th'
emperour
:
Mutui
datio
in
ijs
rebus
consistit
,
Here
we
haue
not
only
a
plain
authority
,
that
mony
is
one
of
the
things
which
is
geuen
to
lone
:
but
also
we
haue
a
reason
ioyned
therwith
.
For
if
al
things
that
consist
in
measure
or
weight
,
or
number
,
be
of
those
thinges
which
are
geuen
to
lone
:
seing
it
is
euident
,
that
mony
may
be
both
weighed
and
numbered
,
yea
sometymes
also
measured
:
it
is
clere
,
that
mony
is
emong
those
thinges
,
which
being
geuen
to
lone
,
are
spent
with
the
first
vse
,
and
not
emong
those
,
which
being
lent
,
do
stil
remaine
safe
with
him
who
vseth
them
.
Now
the
reason
why
geuing
to
lone
doth
consist
in
such
thinges
as
are
weighed
,
numbered
,
or
measured
,
is
,
for
that
those
thinges
,
which
can
not
be
them selues
restored
againe
to
the
former
lord
and
maister
of
them
,
ought
to
be
brought
to
an
exact
certainty
,
to
th'
end
it
may
be
euidently
knowen
,
what
he
oweth
who
boroweth
them
.
For
no
reason
would
,
that
he
who
lendeth
me
his
goodes
freely
should
thereby
take
any
losse
.
Verely
an
exact
certaintie
is
knowen
by
numbring
,
measuring
,
and
weighing
.
For
these
tryals
neuer
faile
.
If
then
I
lend
a
quart
of
old
french
wine
,
although
I
can
not
aske
the
selfe
same
quart
againe
:
yet
the
measure
of
a
quart
maketh
it
certaine
,
how
much
he
must
paye
who
boroweth
the
wine
of
me
.
And
he
must
paye
not
only
a
quart
,
but
a
quart
of
that
kind
of
wine
,
and
of
that
goodnes
whereof
it
was
.
Hytherto
we
haue
learned
,
first
,
that
geuing
to
lone
is
a
contract
in
nature
next
vnto
almose
deedes
,
or
to
a
free
gift
,
not
differing
at
al
from
it
,
for
the
tyme
that
it
dureth
.
Secondly
,
that
yt
ought
allwaies
to
be
free
:
otherwise
it
is
no
lone
at
al
,
but
a
selling
or
setting
to
hyer
.
Thirdly
,
that
yt
differeth
from
simple
lending
,
because
the
proprietie
of
the
thing
geuen
to
lone
,
becometh
his
owne
who
boroweth
yt
,
which
is
not
so
in
simple
lending
.
Fourthly
,
it
insueth
herevpon
,
that
in
geuing
to
lone
,
the
danger
and
losse
is
his
only
who
boroweth
,
and
not
at
al
his
who
geueth
to
lone
:
because
the
lord
of
euerie
thing
alwaies
beareth
the
losse
,
and
not
he
who
had
nothing
to
do
withal
.
Fifthly
,
thinges
geuen
to
lone
be
such
as
consist
of
weight
,
number
and
measure
:
as
wine
,
oyle
,
corne
or
graine
.
Last
of
all
,
monie
is
of
those
thinges
which
are
geuen
to
lone
,
and
consequently
he
is
not
lord
of
yt
who
lent
yt
,
but
he
only
who
boroweth
it
.
And
therefore
if
the
mony
lent
,
be
stolen
,
or
doe
perish
by
what
soeuer
mischance
,
without
any
default
in
the
world
of
him
who
doth
borowe
yt
:
yet
he
that
gaue
it
to
lone
,
may
with
safe
conscience
aske
so
much
again
as
he
lent
,
and
the
borower
(
if
he
be
able
)
is
bound
to
repaie
yt
.
How
much
it
importeth
,
that
the
boundes
and
limites
of
euerie
contract
belonging
to
the
law
of
nations
,
should
be
inuiolably
kept
and
maintayned
.
The
v.
Chapiter
.
WHereas
al
good
and
honest
lawes
ought
to
be
duly
kept
and
obeyed
,
as
by
which
the
common
weale
doth
chiefly
stand
:
yet
specially
those
lawes
are
aboue
al
other
to
be
euery
where
mayntayned
,
which
belong
not
only
to
particular
cyties
or
states
,
but
euen
to
the
whole
societie
of
all
nations
,
and
to
the
vniuersall
felowship
of
all
mankind
.
For
as
the
particular
lawe
is
made
vpon
the
particular
reason
and
consent
of
some
one
people
:
so
the
generall
ordinances
of
all
countries
are
made
,
vpon
the
general
reason
and
consent
of
al
men
in
the
whole
world
.
Any
one
people
may
be
sometymes
either
blinded
with
affection
,
or
deceaued
for
lacke
of
good
instruction
.
And
therefore
their
law
being
sometime
vniust
,
may
in
that
case
be
iustly
neglected
.
But
that
which
pleaseth
al
men
of
al
religions
,
of
al
studies
,
educations
,
and
sortes
,
can
not
suerly
be
erroneouse
or
wrongfull
,
sithens
the
common
discourse
and
consent
of
al
men
cometh
only
of
God
,
who
is
the
maker
and
gouernour
of
al.
And
consequently
that
wherein
all
men
agree
,
must
needes
be
suche
a
thing
,
as
either
nature
it selfe
taught
them
al
,
or
els
great
necessitie
,
publike
profit
,
and
long
experience
forced
al
men
to
agree
vpon
.
And
therefore
who
so
breaketh
that
general
decree
and
law
of
al
nations
,
he
is
an
enemie
to
the
peace
of
mankind
,
and
is
vnworthie
to
lyue
in
any
part
of
that
felowship
,
whose
vnitie
,
concord
and
consent
he
goeth
about
to
sette
at
diuision
,
discord
,
and
variance
.
He
is
proud
,
seditiouse
,
foolish
,
vnkind
,
and
to
saye
all
in
one
woorde
,
vnreasonable
.
If
no
man
shal
at
al
haue
to
doe
with
another
,
then
is
there
battell
byd
to
God
him selfe
,
who
made
man
in
such
sort
,
that
he
should
be
cumpanable
and
inclined
to
lyue
in
societie
with
other
of
his
owne
kind
.
And
seeing
so
many
kindes
of
byrdes
and
beastes
kepe
companie
together
accordingly
as
their
nature
prouoketh
them
:
shal
only
man
,
who
is
made
lord
ouer
them
all
,
be
yet
behind
them
all
in
this
condition
?
To
what
purpose
seemeth
the
gift
of
our
speache
,
if
we
should
not
lyue
with
them
who
may
heare
and
vnderstand
vs
?
But
if
one
man
must
and
shal
kepe
companie
with
another
,
is
yt
not
reason
,
that
such
order
be
taken
in
common
for
all
,
that
euerie
one
may
without
iniurie
to
him selfe
,
or
to
his
neighbour
,
prouide
for
him selfe
,
and
followe
that
vocation
wherein
he
is
called
?
And
whereas
euerie
countrie
hath
not
euerie
thinge
,
but
one
countrie
hath
that
which
another
lacketh
:
nature
,
reason
,
experience
,
and
common
profit
hath
caused
such
orders
generally
to
be
agreed
vpon
,
that
euerie
man
of
what
soeuer
nation
or
tong
he
be
,
may
bargaine
or
exchange
his
wares
with
another
in
such
sort
,
that
althinges
shal
be
done
to
eche
parties
commoditie
,
without
losse
or
iniury
to
either
of
both
.
For
seeing
euerie
man
for
his
part
is
a
member
of
the
whole
felowship
of
mankind
,
he
must
so
keepe
his
owne
place
in
the
bodie
where
he
liueth
,
that
he
neither
put
an
other
out
of
his
roome
,
nor
fayle
to
supplie
his
owne
▪
so
that
al
things
must
be
don
in
such
sort
to
our
neighbours
,
as
we
would
haue
them
to
do
towardes
our selues
.
Which
rule
of
nature
is
〈◊〉
true
,
so
necessarie
,
and
so
profitable
to
al
men
,
that
when
Christ
gaue
to
his
disciples
the
preceptes
not
only
of
this
mortal
and
transitory
life
,
but
also
of
life
euerlasting
,
yet
he
saied
vnto
them
:
Prout
vultis
vt
faciant
vobis
homines
,
&
vos
facite
illis
similiter
.
Euen
as
you
would
that
men
should
doe
vnto
you
,
do
ye
also
lykewise
towardes
them
.
And
S.
Paule
teacheth
,
if
any
man
deceaue
his
brother
in
any
matter
,
God
will
reuenge
yt
.
In
somuch
that
yt
were
better
not
only
to
suffer
hurt
and
wrong
then
to
do
yt
:
but
also
when
he
hath
suffered
it
,
rather
to
forgeue
yt
,
Sauiour
Christ
so
great
a
fault
,
without
cause
to
call
our
broother
foole
:
but
because
in
deede
it
is
a
great
fault
if
any
man
play
the
foole
,
or
doth
become
as
though
he
were
not
partaker
of
witte
and
reason
?
For
as
yt
is
a
great
reproch
and
slander
to
cal
him
traytour
,
who
is
not
knowen
so
to
be
:
and
as
the
reproche
is
so
great
,
because
the
fault
of
treason
is
most
great
:
euen
so
is
it
a
great
reproche
for
a
man
indued
with
reason
,
to
be
called
a
foole
,
because
it
is
a
great
fault
in
him
to
do
otherwise
then
reason
would
haue
him
do
.
For
when
S.
Paule
called
the
Galatians
foolish
:
He
that
cometh
to
bargayne
with
another
man
,
either
he
hath
a
good
intent
,
or
an
euil
.
If
it
be
euil
,
he
is
rather
malitiouse
;
then
foolishe
:
if
yt
be
good
,
seeing
the
kyndes
of
bargayning
are
knowen
,
let
him
vse
some
one
of
them
.
He
may
lawfully
bye
or
sel
,
lend
or
borrowe
,
sette
or
take
to
hyer
,
trafique
in
merchandise
,
or
ioyne
in
felowship
,
as
he
thinketh
best
for
him selfe
.
But
if
he
wil
after
fiue
thowsand
yeares
wherein
the
world
hath
stoode
,
and
hath
by
common
consent
ordered
and
disposed
al
couenants
which
belong
to
mans
lyfe
:
If
nowe
he
will
vpon
his
own
hed
deuise
a
new
kind
of
bargaine
,
or
els
wil
change
the
former
nature
of
the
old
bargaynes
:
doubtlesse
(
whether
yt
be
for
lacke
of
wytte
,
or
of
vertue
)
he
is
no
meete
man
to
lyue
in
any
common
weale
,
or
to
be
admitted
to
the
societie
of
reasonable
men
.
My
talke
goeth
to
this
purpose
,
that
the
vsurer
may
vnderstand
,
the
first
point
of
his
iniustice
to
be
,
in
that
he
vseth
a
contracte
vnknowen
to
mankind
,
suche
as
breaketh
many
other
contractes
,
and
is
a
monsterouse
deuise
,
more
lyke
to
an
Idol
,
that
is
,
to
an
idle
imagination
of
his
owne
couetouse
hart
,
then
to
any
kind
of
couenant
that
men
haue
hitherto
inuented
,
as
yt
shal
more
playnly
appeare
by
that
whiche
foloweth
.
And
surely
when
S.
Paule
doth
cal
couetousnes
the
bondage
or
seruitude
of
Idols
,
he
there
paynteth
out
no
man
so
much
,
as
he
doth
the
vsurer
,
to
whom
most
properly
that
name
doth
belong
,
for
many
causes
which
shal
appeare
by
that
tyme
this
discourse
be
ended
.
In
the
meane
season
if
I
proue
the
vsurer
to
breake
the
contract
of
geuing
to
lone
,
which
yet
he
doth
and
necessarily
must
vse
:
I
doubt
not
but
any
reasonable
man
wil
confesse
,
that
he
doth
against
the
law
of
nations
,
which
assigned
certaine
limites
and
boundes
to
that
contract
.
And
consequently
that
he
is
a
great
offender
:
as
who
doth
iniurie
to
his
neighbour
,
and
doth
not
kepe
the
rule
of
reason
which
God
gaue
,
as
to
this
ende
,
that
we
should
lyue
togethers
,
as
yt
becometh
reasonable
creatures
to
lyue
.
And
surely
he
that
breaketh
the
sweete
and
gentill
ordinaunce
of
God
:
shall
be
sure
in
th'
end
to
be
brought
vnder
the
rule
of
his
seuere
righteousnes
,
and
iudgementes
,
for
that
before
he
refused
to
lyue
vnder
his
mercyfull
order
▪
and
so
he
that
would
not
do
to
another
that
which
he
would
wishe
to
be
done
vnto
him selfe
:
shall
suffer
in
him selfe
iustly
that
,
which
he
vniustly
layed
vpon
another
.
That
the
vsurer
in
setting
out
his
mony
for
gayne
,
doth
,
and
can
not
but
geue
his
monie
to
lone
.
The
vi
.
Chapiter
.
IT
may
be
,
that
some
man
reading
this
my
declaration
of
the
nature
of
geuing
to
lone
,
will
graunt
in
dede
,
that
if
the
vsurer
intended
to
geue
his
monie
to
lone
,
he
did
amysse
.
But
(
saith
he
)
perhappes
the
vsurer
is
not
of
the
mynde
,
to
geue
his
money
to
lone
:
but
to
make
some
other
kinde
of
bargayne
.
For
he
is
not
bound
,
when
he
doth
geue
out
his
mony
,
only
to
intend
to
geue
his
monie
to
lone
:
seeing
there
are
other
kyndes
of
bargayning
made
by
consent
of
both
parties
,
some
of
the
which
the
vsurer
may
and
doth
imbrace
.
To
answer
this
obiection
,
it
is
nedeful
to
shew
,
how
the
vsurer
,
(
wil
he
,
nil
he
)
only
myndeth
and
doth
geue
his
mony
to
lone
.
And
yet
seeing
he
breaketh
the
whole
nature
and
euery
poynt
belonging
to
lone
,
it
wil
follow
thereof
,
that
he
must
and
doth
vse
that
contract
of
nations
,
which
yet
he
doth
not
kepe
in
any
poynt
,
but
vtterly
breaketh
and
abuseth
the
same
.
To
geue
to
lone
by
the
law
of
al
people
and
countries
is
,
to
delyuer
presently
to
another
man
such
stuffe
as
is
spent
with
the
first
natural
and
proper
vse
therof
,
with
bond
to
haue
him
repay
so
much
and
so
good
againe
of
the
same
kind
.
Thus
the
Grekes
,
the
Latins
,
the
Iewes
,
the
Philosophers
,
the
Lawyers
,
the
Diuines
,
and
generally
al
the
heathens
and
Christians
take
to
be
the
nature
and
true
definition
or
description
of
geuing
to
lone
.
Now
the
vsurer
deliuereth
his
mony
or
corne
presently
to
another
man
,
the
proper
vse
of
the
which
mony
,
and
the
natural
vse
of
the
which
corne
,
is
,
to
be
spent
and
alienated
from
the
borower
when
soeuer
he
vseth
them
.
And
the
borower
is
bound
to
repay
the
stock
againe
,
to
wit
,
the
mony
and
the
corn
,
as
good
,
and
as
much
as
he
receiued
.
Therfore
the
vsurer
doth
and
must
nedes
vse
the
contract
of
geuing
to
lone
.
For
his
very
fact
and
dede
necessarily
importes
somuch
.
And
if
we
go
by
name
through
al
the
other
contractes
that
euer
haue
ben
deuised
emong
men
:
it
shal
wel
appere
,
that
the
said
fact
of
the
vsurer
can
be
taken
to
be
no
other
contract
,
but
only
the
contract
of
geuing
to
lone
.
If
it
were
any
other
contract
in
al
the
world
,
it
should
be
the
contract
of
putting
out
to
hyer
.
For
it
seemeth
that
the
vser
would
set
out
his
monie
to
hyer
from
moneth
to
moneth
,
or
yeare
to
yeare
,
as
some
men
do
their
horses
from
day
to
day
.
But
the
vsurers
deede
can
not
be
that
contract
.
For
in
putting
out
to
hyer
,
the
thinge
which
is
set
foorth
,
remaineth
his
owne
,
and
he
onely
is
lorde
and
owner
thereof
who
setteth
it
out
:
and
the
selfe
same
substance
which
was
deliuered
,
is
restored
againe
to
him
without
any
change
:
As
,
he
is
lord
and
owner
of
the
horse
who
setteth
out
his
horse
to
hyer
.
For
he
letteth
out
only
the
vse
of
his
horse
to
another
man
,
reseruing
the
proprietie
and
lordship
to
him selfe
,
and
the
very
same
horse
is
restored
to
him
againe
.
But
nowe
when
monie
is
deliuered
to
be
vsed
of
an
other
man
,
it
is
not
possible
that
the
deliuerer
should
remaine
still
lorde
and
owner
of
the
said
selfe
monie
,
in
such
sorte
that
the
borrower
should
restore
those
verie
peces
which
he
had
taken
▪
for
then
he
should
not
vse
the
monie
at
all
:
seing
that
by
vsing
yt
,
he
changeth
yt
,
and
putteth
yt
away
from
him
:
so
that
he
can
not
haue
the
same
monie
againe
to
restore
yt
to
the
first
delyuerer
therof
.
Wherefore
when
mony
is
deliuered
to
be
vsed
,
yt
can
not
possibly
be
the
contract
of
setting
to
hyer
.
Moreouer
the
vsurer
is
not
of
this
mynd
him selfe
,
to
haue
the
mony
tarrie
his
owne
stil
.
For
then
the
daunger
of
leesing
yt
should
be
his
also
.
But
nowe
yt
is
the
greatest
ground
of
vsurie
,
in
that
men
wil
not
hasard
at
al
their
principal
somme
of
monie
(
otherwise
perchaunce
they
might
haue
more
gaine
,
and
that
lawfully
to
,
in
the
trade
of
merchandise
,
either
by
them selues
alone
,
or
in
felowship
together
with
others
.
But
whiles
they
will
by
all
meanes
be
sure
of
their
principall
,
and
will
aduenture
nothing
:
they
are
doutlesse
of
this
mynde
,
not
to
haue
it
perish
to
their
losse
.
If
they
will
not
haue
it
perish
from
them
,
they
must
nedes
haue
it
made
his
owne
monie
,
who
boroweth
it
,
and
to
haue
him
dettor
,
not
of
the
very
self
same
againe
,
but
of
so
much
in
quantitie
.
For
whiles
the
hundred
poundes
which
I
lend
,
is
his
to
whom
I
lend
it
,
and
whiles
he
oweth
me
not
the
selfe
same
hundred
poundes
,
nor
any
one
thing
that
can
be
pointed
to
,
but
another
hundred
in
a
general
somme
:
therby
my
hundred
poundes
are
stil
safe
,
and
can
neuer
perish
.
For
no
general
quantitie
doth
euer
perish
,
but
only
the
particular
thinges
with
are
within
some
certaine
place
or
circumstance
.
If
then
aboue
al
other
things
the
lender
wil
be
sure
of
his
principal
:
consequently
his
chief
wil
and
intent
is
necessarily
to
alienate
the
principal
somme
from
him self
,
and
to
bring
it
to
a
general
dette
of
a
like
somme
in
what
so
euer
other
mony
or
thing
.
So
that
come
what
chance
shall
to
the
borower
,
the
hundred
poundes
lent
,
may
not
perish
,
because
they
are
limited
no
where
,
and
thereby
they
are
subiect
neither
to
fyre
,
nor
to
water
,
nor
to
enemies
,
nor
to
theues
.
If
then
the
lender
wil
haue
his
principal
safe
in
al
euent
,
and
yet
it
can
not
certainly
be
safe
,
except
it
be
of
a
particular
thinge
made
a
generall
dette
:
yt
muste
needes
be
,
that
the
lender
desyreth
to
haue
his
monie
to
be
transferred
and
alienated
from
him selfe
,
and
to
be
made
his
who
boroweth
it
,
to
th
end
al
the
losse
that
shal
happen
,
may
come
to
the
borower
,
and
not
to
the
lender
.
Which
being
so
,
he
that
boroweth
my
mony
,
doth
not
vse
nowe
my
monie
,
but
his
owne
:
for
the
mony
which
is
myne
,
is
a
general
some
of
a
hundred
poundes
and
not
that
which
I
deliuered
.
Otherwise
yf
it selfe
tarie
myne
:
as
I
may
chalenge
my
owne
horse
or
coate
,
whersoeuer
I
find
it
:
so
might
I
chalenge
my
owne
hundered
poundes
.
And
then
though
it
had
passed
thorow
a
hundered
mens
handes
,
I
might
claime
it
of
him
who
presently
had
it
in
possession
,
which
is
ridiculouse
to
imagine
:
not
only
because
I
can
not
knowe
my
owne
mony
from
other
mens
,
but
albeit
I
had
a
coine
by
my selfe
(
al
which
had
bene
only
lent
by
me
,
and
had
bene
none
otherwaies
alienated
)
yet
al
trafique
would
be
muche
hindred
,
or
cleane
taken
away
,
if
he
that
selleth
his
wares
with
a
good
conscience
for
ready
mony
,
should
be
a
feard
,
least
he
that
lent
the
mony
to
the
byer
,
might
laye
handes
on
it
agayne
,
whilest
it
were
in
the
sellers
possession
.
By
all
these
reasons
it
plainly
appeareth
,
that
both
the
vsurer
would
haue
his
mony
to
be
made
his
own
who
boroweth
it
,
and
yet
if
he
would
wish
it
otherwise
,
the
verie
deede
and
the
nature
of
the
contract
importeth
so
much
,
wheras
in
the
contract
of
setting
out
to
hyer
he
stil
remaineth
lord
of
the
thing
,
who
doth
set
it
out
.
Therefore
the
vsurer
doth
not
,
nor
can
not
set
out
his
mony
to
hyer
,
but
he
only
doth
geue
it
to
lone
.
Moreouer
that
which
is
set
out
to
hier
,
is
vsed
a
long
time
together
,
as
a
house
for
many
yeres
,
a
horse
for
manie
dayes
.
But
the
vse
of
mony
dureth
no
longer
,
then
whiles
it
is
a
deliuering
to
another
man
.
That
which
is
set
to
hyer
bringeth
either
fruit
to
the
borower
,
as
lands
do
,
or
seruice
,
as
houses
do
:
but
mony
serueth
for
nothing
,
but
to
be
spent
,
and
that
seruice
it
can
do
but
once
.
That
which
is
set
forth
to
hyer
,
cometh
home
most
times
the
worse
for
the
wering
:
but
mony
is
not
the
worse
to
the
geuer
out
therof
,
because
it
hath
the
same
weight
and
number
and
valew
when
it
is
repaied
,
which
it
had
when
it
was
deliuered
.
For
al
which
causes
mony
can
not
be
set
out
to
hier
,
but
only
is
payd
as
det
,
or
geuen
in
almose
,
or
geuen
for
exchange
,
or
geuen
to
lone
,
and
whensoeuer
it
is
properly
vsed
,
it
is
made
his
,
to
whome
it
is
deliuered
.
How
heynouse
,
and
how
much
against
the
nature
of
geuing
to
lone
,
and
against
the
law
of
al
Nations
the
vice
of
vsurie
is
.
The
vij
.
Chapiter
.
THat
the
Reader
may
the
better
inform
himself
concerning
the
whole
state
of
the
matter
,
I
wil
first
set
foorth
seuerally
,
what
belongeth
to
the
contract
of
lending
,
and
afterward
I
wil
shew
,
howe
vsury
doth
breake
all
those
poyntes
which
were
prouided
by
God
,
for
the
commodity
of
mankind
.
First
of
al
by
an
vsurer
I
meane
him
,
who
bargaineth
or
greedily
expecteth
for
some
aduantage
to
aryse
aboue
the
principall
corne
,
wine
,
or
mony
which
he
did
lend
.
This
much
presupposed
,
I
say
:
The
first
condition
of
geuing
to
lone
is
,
that
it
must
consist
in
the
present
deliuery
of
that
which
is
lent
:
otherwise
if
the
thing
be
not
delyuered
,
it
may
be
a
promise
of
lending
,
but
a
lending
it
can
not
be
.
The
thing
mutuated
or
geuen
to
lone
must
needes
be
made
his
owne
,
who
boroweth
yt
:
otherwise
yt
may
wel
be
accommodated
,
that
is
,
the
vse
of
it
may
be
only
lent
,
but
the
thing
it selfe
is
not
geuen
to
lone
,
except
it
be
made
his
who
boroweth
it
.
The
thing
geuen
to
lone
must
be
made
his
freely
who
boroweth
it
:
otherwise
it
should
rather
be
solde
or
set
to
hyer
,
then
geuen
to
lone
,
if
all
that
is
done
should
not
be
done
without
any
respect
of
lucre
.
He
that
boroweth
is
not
bound
to
restore
the
verie
thing
whiche
he
tooke
,
but
only
the
value
therof
:
and
that
he
is
bound
to
doe
in
most
precise
maner
,
by
number
,
weight
,
or
measure
.
When
monie
is
geuen
to
lone
,
the
nature
of
it
muste
be
kepte
,
which
is
only
to
serue
for
exchange
or
price
of
all
other
thinges
,
and
not
to
make
a
gaine
of
the
penny
yt
selfe
.
Thinges
are
geuen
to
lone
naturally
for
another
mans
sake
who
boroweth
yt
,
and
not
for
his
who
lendeth
.
Thinges
geuen
to
lone
,
should
rather
be
geuen
to
lone
to
the
poorest
sorte
of
men
,
then
to
the
richest
.
The
contract
of
geuing
to
lone
was
inuented
for
the
benefite
of
common
weales
,
that
whilest
he
that
had
the
thing
,
did
lend
it
to
an
other
who
had
it
not
,
by
that
meanes
frindship
might
be
maintained
,
and
the
richesse
of
one
might
ease
the
lacke
of
another
.
Nowe
I
say
:
all
these
former
pointes
of
natural
honesty
and
commoditie
are
broken
,
or
at
the
least
defaced
by
the
vsurer
,
be
the
vsury
which
he
taketh
,
or
which
he
looketh
for
,
neuer
so
smal
.
Concerning
the
first
point
of
al
,
it
is
proued
before
,
that
euerie
vsurer
is
necessarily
a
geuer
to
lone
:
and
therefore
he
should
keepe
the
nature
of
geuing
to
lone
:
but
he
hath
broken
yt
diuerse
wayes
.
It
is
throughly
agreed
vppon
betwene
al
men
,
that
he
who
boroweth
tenne
poundes
of
me
,
is
bound
to
repay
it
againe
.
Let
vs
then
consider
,
how
and
why
he
is
bound
thereunto
?
Surely
naturall
reason
sheweth
,
that
he
is
bound
to
repaie
the
tenne
poundes
,
because
he
tooke
yt
of
me
with
this
intent
and
condition
of
myne
,
that
he
should
restore
as
muche
in
value
agayne
.
But
were
not
this
intent
of
myne
ioyned
with
the
deliuerie
of
the
monie
it selfe
,
he
were
not
bounde
to
repaye
yt
.
For
if
yt
were
deliuered
with
this
intent
,
to
geue
yt
him
,
or
ells
that
he
should
onely
carrie
yt
to
another
man
:
then
he
should
not
be
bound
to
repay
it
.
Againe
,
if
I
deliuered
not
the
tenne
poundes
,
but
onely
intended
to
make
an
other
man
the
dettor
thereof
,
without
,
deliuering
it
to
him
at
all
:
lykewise
no
reason
would
,
that
he
should
be
bound
vpon
my
onely
intent
,
to
pay
that
whiche
he
tooke
not
.
Twoo
thinges
then
must
concurre
to
make
the
borower
owe
me
tenne
poundes
:
the
deliuerie
of
the
monie
:
and
the
intent
to
make
him
dettor
of
it
.
If
any
one
of
these
two
fayle
,
he
is
no
dettor
.
Howe
say
we
then
in
vsurie
?
Admitte
that
I
deliuer
ten
poundes
vnto
my
neighbour
with
this
intent
,
that
he
shall
repaie
the
value
of
the
same
tenne
poundes
,
and
also
tenne
shillinges
more
by
the
yeare
so
long
as
he
keepeth
it
:
I
say
this
intent
of
myne
can
not
make
him
owe
me
the
tenne
shillinges
by
the
yeare
.
For
the
contract
of
geuing
to
lone
is
a
reall
contract
▪
that
is
to
say
,
the
obligation
thereof
dependeth
onely
vpon
the
thing
which
is
deliuered
in
the
way
of
lone
.
Somuch
then
and
no
more
is
naturally
owed
,
by
the
way
of
geuing
to
lone
,
as
is
delyuered
from
hand
to
hand
.
But
the
tenne
shillinges
whereof
we
speake
,
was
not
at
al
deliuered
to
my
neighbour
:
therefore
he
can
not
owe
yt
at
al
vpon
the
ground
of
taking
my
tenne
poundes
to
lone
.
So
that
if
I
either
take
,
or
in
my
hart
looke
for
the
tenne
shillinges
as
my
dette
:
I
doe
iniurie
,
and
doe
sinne
against
the
commaundement
of
God
,
who
forbiddeth
me
not
only
to
steale
,
but
also
to
couet
an
other
mans
goodes
.
If
you
say
,
that
the
other
man
consenteth
to
geue
me
the
sayd
ten
shillinges
,
and
therefore
that
it
is
no
iniurie
to
take
yt
:
I
answer
,
that
he
consenteth
not
freely
vnto
yt
,
but
as
he
doth
,
who
geueth
his
purse
vnto
a
theefe
vpon
the
high
way
for
feare
of
a
worse
turne
.
For
the
borower
is
only
therefore
content
to
geue
the
tenne
shillinges
aboue
the
principall
dette
,
because
the
naughtie
maners
of
men
haue
now
brought
matters
to
passe
in
suche
sorte
,
that
without
payeng
the
vsurie
,
he
should
not
haue
had
the
mony
.
But
if
euerie
thing
were
as
it
ought
to
be
:
that
is
,
if
geuing
to
lone
were
alwaies
free
as
it
should
be
,
then
should
no
vsurer
require
,
neither
any
merchant
customably
offer
,
a
yearely
rent
for
the
lone
of
monie
.
But
now
although
the
borower
seeme
willing
to
pay
it
,
and
therefore
is
thought
to
haue
no
iniurie
:
yet
in
deede
he
payeth
it
no
more
willingly
,
then
he
that
is
in
a
tempest
,
doth
willingly
cast
out
his
goodes
into
the
sea
:
that
is
to
say
,
he
chooseth
to
pay
it
,
because
it
would
be
worse
with
him
,
if
he
payd
it
not
.
For
he
feareth
,
that
otherwise
the
monie
should
be
taken
out
of
his
handes
.
And
as
the
these
,
to
whom
for
safegard
of
my
life
,
I
delyuer
my
purse
,
hath
yet
no
right
vnto
my
monie
,
but
wrongfully
withholdeth
that
which
is
not
his
:
euen
so
the
vsurer
that
extorteth
a
yearely
rent
of
the
monie
,
doth
therein
vniustly
,
and
is
bound
in
conscience
to
restore
it
againe
:
except
the
borower
without
all
colour
or
cloaking
doo
franckely
and
freely
geue
it
him
,
whiche
surely
in
this
respect
is
seldome
to
be
seene
.
But
Christ
came
into
the
world
to
vndoe
the
workes
of
the
deuill
,
Date
mutuum
nihil
inde
sperantes
.
Now
concerning
the
second
point
of
geuing
to
lone
,
it
hath
bene
sufficiently
proued
,
that
the
thing
geuen
to
lone
,
though
it
be
monie
,
must
be
made
his
owne
goodes
,
who
boroweth
it
▪
so
that
the
borower
is
lorde
of
the
monie
the
selfe
same
hower
wherein
it
is
deliuered
vnto
him
by
the
way
of
lone
.
And
how
I
pray
you
then
can
vsurie
possibly
stand
with
this
point
?
Is
it
reason
that
a
man
should
pay
for
the
vse
of
that
whiche
is
throughly
his
owne
.
They
are
deceaued
who
thinke
,
that
the
borower
doth
vse
their
monie
.
He
doth
not
so
.
For
the
mony
is
made
his
owne
by
the
very
acte
of
receauing
it
:
and
he
paieth
right
wel
for
it
,
in
as
muche
as
he
taketh
it
vpon
his
own
aduenture
,
and
bindeth
him selfe
generally
to
repay
so
much
,
whatsoeuer
becometh
of
the
particular
monie
which
he
taketh
.
If
then
the
monie
which
is
vsed
be
not
mine
,
but
only
a
lyke
general
summe
is
owing
to
me
in
the
stead
thereof
(
as
it
was
shewed
before
)
why
shuld
the
borower
pay
me
for
the
vse
of
that
,
which
now
belongeth
not
vnto
me
?
The
summe
which
he
oweth
vnto
me
,
is
general
:
the
summ
which
he
occupieth
is
particular
.
If
he
pay
vsurie
for
the
general
summe
which
is
mine
:
it
is
iniurie
,
because
he
doth
not
occupie
it
.
If
he
pay
vsurie
for
the
particular
summe
which
he
occupieth
:
it
is
also
iniurie
,
for
that
summe
he
oweth
not
.
Therefore
if
in
right
and
truth
we
wil
make
any
man
dettor
vnto
vs
for
the
vse
of
our
mony
,
we
must
prouide
,
that
the
mony
doo
tarrie
stil
ours
▪
that
is
to
say
,
we
must
let
the
merchant
occupie
yt
as
our
baylie
or
factor
:
and
so
if
it
be
lost
,
to
beare
the
losse
:
and
if
yt
be
saued
,
to
partake
of
the
gayne
.
But
as
that
is
farre
from
the
vsurers
purpose
:
so
is
it
farre
out
of
the
way
,
that
the
merchant
who
occupieth
not
the
vsurers
monie
,
but
his
owne
,
should
yet
reward
the
vsurer
for
that
which
is
nowe
no
more
his
.
Againe
,
admitte
the
merchant
did
vse
the
vsurers
mony
:
yet
no
reason
would
beare
,
that
he
should
paie
a
yerely
rent
for
that
,
which
being
once
vsed
,
is
for
euer
alienated
from
him
.
If
the
borower
alienate
but
a
peece
of
the
monie
which
he
toke
,
he
vseth
but
a
pece
.
If
he
vse
it
all
,
he
doth
alienate
all
.
If
then
he
pay
rent
for
the
monie
before
the
alienation
thereof
,
he
paieth
rent
for
it
,
before
he
doth
vse
it
.
If
he
pay
rent
after
the
alienation
,
he
paieth
rent
for
it
after
that
it
is
out
of
his
vse
.
If
he
pay
rent
for
the
tyme
whiles
he
is
a
vsing
of
it
,
seeing
that
is
no
longer
then
whiles
he
is
a
deliuering
of
it
:
by
what
iustice
can
a
yerely
rent
be
due
for
a
fact
which
dureth
but
a
smal
moment
?
Thus
in
al
cases
it
is
vtterly
vniust
,
to
pay
any
rent
or
pension
for
mony
,
or
any
other
like
thinge
whiche
was
taken
to
lone
.
Thirdly
,
whereas
al
geuing
to
lone
ought
to
be
free
,
seeing
the
vsurer
is
necessarily
prooued
to
geue
his
mony
to
lone
,
and
yet
his
geuing
is
not
free
:
no
excuse
can
be
brought
,
but
that
the
vsurer
breaketh
this
point
also
.
And
yet
this
point
of
al
other
pleaseth
God
most
,
in
so
much
that
Christ
exhorted
men
to
this
contract
,
bidding
them
geue
to
lone
,
without
hoping
for
any
thing
thereof
.
We
reade
not
surely
,
that
Christ
exhorted
men
to
by
and
to
sell
,
or
to
follow
the
trade
of
merchandise
.
For
he
knew
right
wel
,
that
al
men
are
readie
inough
to
make
such
exchanges
as
seeme
to
be
for
their
commoditie
.
But
because
geuing
to
lone
is
a
free
and
liberal
contract
,
wherevnto
fewe
men
are
prone
:
therefore
as
he
exhorted
vs
to
geue
almose
,
euen
so
did
he
exhort
vs
to
geue
to
lone
.
And
the
vaine
glorious
man
offendeth
God
most
greuously
,
who
pretending
to
geue
almose
,
doth
in
deede
rather
bye
vaine
glorie
with
his
pennie
dole
,
then
exercise
anie
charitable
act
:
euen
so
doth
he
much
more
greuously
offend
God
,
who
pretending
to
geue
to
lone
,
doth
rather
sel
then
geue
his
mony
,
there
seeking
for
most
filthy
lucre
,
where
euen
the
heathens
confessed
no
lucre
could
haue
place
,
as
I
shewed
before
out
of
the
ciuil
lawe
.
The
fourth
point
of
geuing
to
lone
,
is
,
that
the
borower
is
bound
to
restore
that
which
he
tooke
,
in
most
precise
maner
,
to
wit
,
by
number
,
weight
,
or
measure
.
Howe
doth
the
vsurer
obserue
this
point
,
when
he
taketh
twelue
for
ten
,
three
poundes
for
two
,
and
fiue
busshels
of
corne
for
so
wer
?
It
is
notable
to
see
,
howe
the
goodnes
of
God
hath
defenced
and
warded
the
contracte
of
geuing
to
lone
,
as
who
foresaw
,
that
it
being
the
best
and
highest
contract
of
al
next
vnto
almosededes
,
yet
shal
be
of
all
other
most
horribly
abused
.
Al
equality
of
exchanges
and
the
valew
of
al
thinges
is
most
exactly
knowen
by
number
,
weight
,
and
measure
.
And
geuing
to
lone
consisteth
only
of
such
thinges
as
are
numbered
,
weighed
,
and
measured
.
So
that
no
other
contract
is
so
certaine
,
and
so
precisely
bounded
,
or
limited
,
as
this
of
geuing
to
lone
.
Therefore
the
more
strong
defence
and
garde
God
hath
prouided
to
keepe
aequalitie
and
iustice
in
this
contracte
,
the
more
vniuste
and
the
greater
breakers
of
Gods
ordinaunces
they
are
,
who
notwithstanding
require
or
hope
for
more
in
number
,
weight
,
or
measure
,
then
they
did
delyuer
.
Let
vs
nowe
come
to
the
fifth
point
,
which
belongeth
peculiarly
to
monie
alone
.
Many
other
thinges
may
be
geuen
to
lone
besides
monie
,
as
wine
,
corne
,
oyle
,
with
such
like
▪
and
vsurie
may
be
committed
,
if
more
then
was
geuen
,
be
receaued
in
any
of
them
.
But
when
monie
is
geuen
to
lone
(
as
in
vsurie
it
cometh
most
tymes
to
passe
)
then
is
there
a
special
deformitie
also
in
that
behalfe
.
Is
to
be
knowen
,
that
monie
was
inuented
by
the
common
consent
of
men
,
specially
to
serue
mans
necessitie
and
commoditie
,
in
chopping
and
changing
thinges
to
and
fro
.
Thus
mettal
was
at
the
first
estemed
by
consent
,
and
deliuered
by
weight
:
so
that
a
pound
of
brasse
should
be
(
for
example
)
the
price
of
a
payer
of
shooes
.
And
when
it
was
found
troublesome
also
,
specially
for
them
that
went
abrode
,
to
carrie
such
weight
of
mettal
about
them
,
and
to
stand
long
in
weighing
it
:
in
stead
of
a
greate
deale
of
brasse
,
a
litle
syluer
,
and
lesse
golde
was
at
the
length
inuented
.
Yea
then
also
it
was
farther
deuised
,
that
a
certaine
coyne
or
print
should
be
set
vpon
the
syluer
or
golde
:
so
that
we
should
not
neede
alwaies
to
weigh
yt
,
but
that
the
verie
form
should
straight
shew
the
value
thereof
.
Monie
then
was
made
to
serue
all
exchanges
,
and
to
be
alone
the
price
of
al
other
thinges
▪
and
therfore
it
ought
to
be
vsed
none
otherwise
,
then
that
thing
was
vsed
,
in
whose
place
yt
came
.
But
neuer
was
any
couenant
or
exchaunge
made
for
this
ende
,
that
the
thing
whiche
was
throughly
alienated
,
should
be
increased
to
his
aduantage
,
who
did
alienate
the
same
.
For
either
a
man
geueth
away
some
of
his
goodes
freely
,
and
then
nothing
at
all
therof
is
due
to
him
againe
in
this
worlde
:
or
els
he
chaungeth
some
of
his
goods
for
other
thinges
,
and
then
the
thing
that
he
deliuereth
what
so
euer
cometh
of
it
,
is
only
fruitful
to
him
that
receaueth
it
.
But
neuer
was
there
yet
such
a
gift
or
such
an
exchange
heard
of
,
wherein
the
thing
which
I
deliuered
out
of
my
lordship
and
proprietie
,
should
thereby
render
the
more
fruit
or
profit
to
me
againe
.
For
that
whereof
men
will
take
profitte
,
they
vse
to
keepe
in
their
owne
proprietie
,
and
so
either
to
vse
it
them selues
,
or
to
sette
it
out
to
be
vsed
for
a
pension
,
and
not
to
geue
it
or
exchange
it
vtterly
away
from
them
.
But
the
vsurer
geueth
away
his
monie
to
an
other
man
,
as
it
was
proued
before
:
and
so
doth
it
for
this
end
,
that
his
monie
may
thereby
bring
him
the
more
fruite
and
gaine
.
Whiche
is
vtterly
against
the
end
,
for
whiche
either
any
other
exchange
,
or
mony
it self
was
made
.
For
it
was
made
to
bring
all
thinges
to
an
equallitie
,
and
to
be
as
it
were
a
rule
and
measure
,
whereby
the
value
of
all
other
thinges
might
quickly
be
knowen
and
easely
counterpeised
.
But
now
the
vsurer
maketh
monie
to
serue
for
the
greatest
inequalitie
that
can
be
deuised
of
man
.
For
where
the
borower
did
receaue
but
tenne
,
or
some
suche
certaine
number
of
crownes
,
he
maketh
him
a
dettor
not
onely
of
so
many
,
but
no
man
is
able
to
tel
of
how
many
:
sithens
if
the
borower
pay
but
twoo
crownes
ouer
by
the
yeare
,
in
one
hundered
yeares
he
shall
paie
for
tenne
crownes
twoo
hundered
crownes
:
and
yet
shall
he
stil
remaine
dettor
of
the
ten
crownes
,
also
.
And
al
this
is
done
of
the
vsurer
by
those
tenne
crownes
which
he
did
put
away
from
him self
,
and
made
them
another
mans
.
Was
euer
any
suche
thing
heard
of
?
that
by
making
my
goodes
to
be
another
mans
,
I
should
thereby
be
the
greater
gayner
:
yea
so
farre
greater
,
that
the
gaine
should
be
without
al
measure
or
ende
?
For
those
tenne
crownes
may
from
age
to
age
be
onely
sayd
to
continue
in
the
bancke
(
as
in
some
places
it
chanceth
)
and
so
within
a
thowsand
yeares
they
make
increase
of
two
thousand
crownes
.
Adde
herevnto
,
that
in
case
the
poore
man
,
who
borowed
the
ten
crownes
,
do
not
pay
his
vsurie
in
ten
yeres
,
he
is
then
dettor
of
twenty
crownes
:
of
ten
for
the
principal
and
of
other
ten
for
the
vsury
,
which
the
vsurer
begetteth
and
engendreth
(
as
it
were
)
to
the
intolerable
losse
of
the
borower
,
and
the
excessiue
gayne
of
him selfe
:
and
yet
these
ten
crownes
be
not
his
own
al
this
while
,
although
he
picke
out
so
great
aduantage
of
them
.
Yea
al
this
while
thei
be
no
where
at
al.
For
in
one
moment
they
were
consumed
and
spent
by
him
that
borowed
them
,
and
in
place
of
them
an
Idoll
is
conceaued
,
whiche
Idoll
doth
remaine
confusely
,
not
any
where
in
nature
and
truth
,
but
in
name
and
imagination
.
For
it
is
feyned
,
that
the
tenne
crownes
lye
still
in
a
certaine
bancke
,
and
there
do
begette
litle
ones
,
whiche
agayne
haue
other
litle
ones
.
And
whereas
all
other
thinges
die
and
perishe
,
and
many
beastes
whiche
nature
made
apte
to
increase
,
by
casualties
prooue
barren
:
yet
these
tenne
crownes
,
whiche
by
nature
were
barren
,
and
in
truth
are
spent
:
remaine
still
so
fruitefull
in
the
vsurers
vaine
imagination
,
and
in
the
borowers
most
greuouse
pension
,
that
if
the
world
should
stand
for
euer
,
they
also
should
be
immortal
,
and
should
neither
die
,
nor
euer
become
barren
.
See
ye
not
this
Idol
,
which
the
Deuill
hath
consecrated
in
the
world
?
And
he
hath
consecrated
yt
against
the
nature
of
monie
,
which
was
inuented
for
other
vses
,
and
not
at
al
for
this
.
Now
foloweth
the
sixt
point
.
For
whereas
the
contract
of
geuing
to
lone
was
altogether
instituted
for
his
commoditie
who
boroweth
the
thing
(
as
being
a
kynd
of
gyfte
for
the
tyme
,
and
al
giftes
are
instituted
for
the
receauers
temporal
commoditie
)
yet
the
vsurer
intendeth
to
directe
his
geuing
to
lone
wholie
for
his
owne
commoditie
,
and
therefore
he
tarrieth
not
vntil
the
merchant
come
to
borrowe
his
mony
of
him
:
but
he
rather
seeketh
out
a
merchant
who
may
take
his
mony
to
vsury
▪
which
is
an
euident
peruerting
of
Gods
ordinance
,
not
only
concerning
the
act
of
lending
,
but
also
concerning
the
end
of
the
act
.
Seuenthly
,
whereas
geuing
to
lone
was
instituted
for
the
reliefe
of
the
poore
,
that
he
to
whome
I
would
not
,
nor
was
not
able
freely
to
geue
my
mony
:
yet
that
he
might
at
the
least
take
commoditie
by
borowing
the
same
:
nowe
the
vsurer
doth
ouerthrowe
this
point
also
and
seketh
for
the
most
substanciall
merchant
that
he
can
heare
of
,
as
though
it
were
an
almose
to
cast
water
into
the
sea
,
or
to
helpe
forward
the
richest
merchant
of
all
.
And
thus
he
abuseth
the
persons
also
,
for
whose
sake
the
contracte
of
geuing
to
lone
was
instituted
of
God
.
But
you
will
say
,
shall
no
man
then
lend
any
thing
to
him
that
is
riche
?
I
say
not
so
▪
But
a
man
may
be
rich
in
●…thing
,
and
poore
in
another
.
A
man
may
be
riche
in
gold
and
sylu●●
〈◊〉
he
may
abound
in
victuals
,
in
wine
,
and
beere
:
yet
perhaps
he
is
without
a
cup
of
smal
ale
,
which
the
Physician
saith
to
be
better
for
hym
,
then
any
other
kind
of
drinke
.
If
then
I
lend
this
riche
man
a
quart
of
my
ale
,
I
lend
it
to
him
as
needing
it
,
and
as
being
poore
in
that
behalfe
.
But
it
were
farre
otherwise
,
if
whereas
he
occupieth
certain
thowsand
poundes
by
the
yeare
,
I
would
offer
him
my
forty
or
fifty
poundes
in
the
way
of
lone
.
For
here
,
seing
I
offer
that
vnto
him
,
which
would
serue
to
set
vp
another
poore
man
,
and
seing
I
doo
it
not
for
his
sake
,
but
for
hoape
of
gaynes
to
my self
,
as
trusting
my
stocke
to
be
sure
in
his
hands
,
and
looking
for
yerely
rent
thereof
:
in
this
case
(
which
is
the
case
of
vsurers
)
it
may
wel
appere
,
that
my
intention
is
only
to
reise
gaines
of
that
contract
:
and
by
such
a
one
,
to
whom
of
al
other
I
should
least
haue
lent
my
monie
.
For
the
last
point
of
al
,
it
is
to
be
noted
,
that
not
only
he
is
naturally
iniured
,
who
for
mony
,
wine
,
corn
oyle
,
or
any
like
thing
,
payeth
the
ouerplus
:
but
also
the
common
weale
is
extremely
dāmaged
therby
.
For
the
merchant
,
who
taketh
a
hundred
poundes
of
me
,
payeng
me
by
the
yere
,
ten
,
or
six
poundes
ouer
the
principal
summe
:
is
constrayned
so
to
sel
his
wares
,
that
he
may
reise
those
tenne
or
six
poundes
aboue
his
ordinarie
gayne
.
So
that
in
the
length
the
poore
man
,
who
cometh
to
bye
the
sayd
wares
by
peecemeale
,
is
burthened
with
his
vsury
,
who
had
somuch
idle
mony
,
that
he
was
able
to
set
it
out
to
hier
to
an
other
man
.
Now
in
case
the
merchant
,
who
taketh
the
monie
to
lone
,
be
not
hable
to
reyse
that
gayne
him selfe
,
which
he
geueth
yerely
to
the
vsurer
for
his
monie
:
then
by
litle
and
litle
he
leeseth
his
creditte
,
vntill
at
the
last
he
become
playne
Banckrupt
,
and
so
he
not
only
leeseth
his
principal
who
looketh
for
gayne
:
but
also
manie
other
men
,
who
made
lawful
bargaines
with
the
sayd
merchant
,
are
defrauded
of
their
right
and
thereby
made
vnable
to
keepe
towche
with
others
,
wherevpon
ariseth
from
man
to
man
,
an
infinite
confusion
and
losse
both
of
credit
and
of
goodes
.
Farthermore
,
how
manie
idle
men
doth
vsurie
cause
to
be
in
a
realme
?
For
whereas
no
gaines
is
either
more
easie
then
that
which
is
gotten
with
another
mans
trauayle
,
or
els
more
certaine
then
that
which
is
without
hazard
of
the
principall
(
as
at
the
least
men
thinke
)
he
that
can
gette
once
neuer
so
meane
a
stocke
of
monie
,
maketh
accompte
to
lyue
vppon
the
fruites
thereof
,
and
so
spendeth
his
tyme
in
sportinge
and
playenge
:
whereas
if
the
saied
hoape
of
vsurie
were
taken
from
him
,
he
should
be
constrained
to
take
some
other
trade
of
life
,
which
might
be
more
to
his
owne
honestie
,
and
to
the
profitte
of
the
common
weale
.
To
be
short
,
where
vsurie
is
licensed
openly
,
there
God
muste
needes
be
offended
,
because
an
vniust
law
contrarie
to
his
worde
and
will
,
is
suffered
to
preuayle
.
And
consequently
as
no
priuate
mans
offence
is
leaft
vnpunished
at
Gods
hande
,
so
muste
the
common
weale
,
whiche
permitteth
so
great
an
offence
,
looke
also
for
a
common
punishment
to
fall
vpon
yt
,
sithens
God
is
infinitely
iust
,
and
letteth
nothing
growe
so
farre
out
of
order
,
but
that
if
it
wil
not
abide
vnder
the
order
of
his
mercifull
gouernement
,
it
shall
fall
into
the
order
of
his
seuere
punishment
:
least
any
thing
that
reasonably
ought
to
be
done
,
might
be
left
vndone
by
his
infinite
wisedome
and
power
.
Thus
haue
wee
seene
manie
causes
,
whye
vsurie
is
vniuste
:
but
none
at
all
,
why
the
lender
may
take
any
pension
for
his
lone
.
If
you
saye
you
lacked
your
monie
a
longe
tyme
:
I
aunswere
,
that
in
case
you
had
any
knowen
and
certayne
losse
thereby
,
which
was
not
foreseene
of
you
when
you
lent
yt
,
you
may
aske
the
sauinge
of
your selfe
harmelesse
:
because
that
was
presupposed
from
the
beginninge
,
that
you
woulde
not
geue
out
your
mony
to
lone
,
to
your
owne
hindrance
.
For
as
this
contract
of
geuing
to
lone
can
abyde
no
gayne
:
so
needeth
it
not
to
sustaine
any
losse
.
But
yf
the
monie
would
haue
lyen
idely
by
you
al
that
tyme
(
as
commonly
it
should
haue
done
,
because
they
are
either
riche
,
or
sl●wthfull
,
who
geue
to
lone
)
then
you
do
an
iniurie
vnto
God
,
in
selling
the
time
whiche
is
none
of
yours
.
For
if
you
wil
haue
wages
only
because
your
monie
hath
ben
a
yeare
in
another
mans
hand
,
wheras
if
it
had
bene
in
your
own
handes
,
it
had
bene
eyther
locked
vp
in
a
chest
,
or
ells
committed
to
some
hasard
or
peril
:
there
is
no
cause
why
you
should
aske
the
sayd
wages
or
pension
,
but
because
so
much
tyme
hath
passed
ouer
,
wherein
he
was
your
dettor
,
and
the
measure
of
the
sayd
tyme
was
not
of
your
gift
vnto
your
neighbour
,
but
of
Gods
gift
vnto
you
both
.
For
selling
of
the
which
,
you
are
lyke
to
geue
an
accompt
vnto
God
.
Yea
(
but
saye
you
)
my
monie
had
bene
safer
in
myne
owne
coffer
.
I
can
not
tell
you
that
.
For
then
a
theefe
might
haue
stolen
yt
,
or
fyer
might
haue
consumed
it
.
But
nowe
it
is
put
out
of
all
perill
in
his
handes
,
who
oweth
a
generall
summe
of
so
much
in
quantitie
.
Yea
but
perhappes
he
will
not
be
able
to
repaye
yt
.
If
you
thought
so
,
you
woulde
not
lend
yt
.
For
he
that
geueth
his
monie
to
vsurie
,
seeketh
not
the
commoditie
of
the
borower
,
but
onely
,
or
principally
,
his
owne
.
Nowe
yf
in
the
end
it
chance
,
that
the
borower
is
not
able
to
repay
yt
:
that
is
not
any
excuse
to
the
vsurer
,
who
can
not
aske
monie
for
that
casualtie
,
whiche
he
might
vtterly
auoyde
by
not
lending
his
monie
at
all
▪
or
yf
he
wil
needes
lend
his
monie
,
he
may
either
take
suerties
or
pledges
for
the
principall
,
without
requiering
any
vsurie
of
the
borower
:
for
the
more
vsurie
the
borower
payeth
,
the
lesse
he
is
able
to
repay
the
principall
,
in
so
muche
as
he
is
made
the
poorer
by
payeng
the
vsurie
.
But
yf
he
payed
no
vsurie
at
all
,
he
should
be
better
able
to
repay
that
whiche
he
first
borowed
.
That
the
Heathens
condemned
vsurie
,
The
viij
.
Chapiter
.
BY
the
reasons
before
named
the
verie
Heathens
were
induced
and
perswaded
,
that
vsurie
was
agaynst
nature
,
and
consequently
that
it
was
a
fowle
crime
,
and
a
great
sinne
.
In
so
much
that
the
great
Philosopher
Aristotel
speaketh
thereof
in
this
wise
:
The
verie
same
thing
saith
Plutarch
in
a
Treatise
whiche
he
wrote
,
exhorting
men
not
to
haue
to
do
with
vsurers
:
Quid
,
Thus
are
three
great
abuses
by
the
wisemen
of
the
verie
heathens
reproued
in
vsurers
.
The
first
is
,
in
that
they
against
nature
will
make
a
barren
thing
(
as
monie
is
)
to
bring
foorth
as
it
were
children
,
that
is
to
say
,
pence
and
shillinges
:
and
this
fault
is
common
to
all
vsurers
.
But
the
other
two
are
only
committed
by
extreme
practises
of
vsurie
.
The
formost
is
,
in
that
they
exacte
vsury
so
long
,
that
at
the
last
the
dettor
payeth
vsurie
,
not
only
for
the
principal
summe
,
but
also
for
the
verie
vsurie
it self
.
As
thus
:
Lette
him
borowe
one
hundred
poundes
,
payeng
after
the
rate
of
fower
poundes
in
twentie
poundes
euerie
yeare
for
the
vsurie
.
If
the
first
yeare
he
mysse
to
repay
his
twentie
poundes
for
the
hundred
,
the
second
yeare
he
is
dettor
of
six
score
poundes
▪
and
that
yeare
his
vsurie
is
twentie
fower
poundes
:
wherin
he
payeth
fower
poundes
for
the
twentie
which
he
neuer
receaued
,
but
only
became
dettor
thereof
by
vsurie
▪
and
so
euerie
yeare
after
,
if
he
omitte
to
paye
the
vsurie
,
he
shall
paye
not
only
for
the
rate
of
the
hundred
poundes
:
but
also
as
yf
he
had
receaued
al
that
,
which
he
ceaseth
to
pay
.
So
that
whereas
in
all
vsurie
a
barren
thing
doth
bring
foorth
:
in
this
later
kynde
,
that
also
doth
bring
foorth
,
which
is
not
onely
barren
,
but
is
nothing
at
al
,
nor
neuer
was
in
the
natural
truth
of
thinges
.
The
thirde
fault
in
great
vsurers
is
,
when
to
avoyde
the
payne
of
the
lawe
,
they
colour
the
matter
so
,
that
they
write
in
the
billes
of
debte
,
hym
to
haue
borrowed
of
them
a
hundred
poundes
,
who
had
but
fower
score
.
When
Cato
the
graue
Senator
of
Roome
considered
these
greate
vices
:
he
being
asked
,
2
▪
Offic.
what
yt
was
,
to
lende
out
monie
vppon
vsurie
:
aunswered
,
it
is
no
better
then
to
kill
a
man
.
The
which
saying
of
his
Tullie
rehearseth
both
for
Catos
prayse
,
and
in
the
dispraise
of
vsurie
.
That
the
Ciuil
lawe
doth
not
acknowledge
vsurie
to
spring
or
arise
of
the
nature
of
suche
thinges
as
are
geuen
to
lone
,
but
rather
to
be
contrarie
therevnto
.
The
ix
.
Chapiter
.
FOrasmuche
as
some
men
pretend
the
defense
of
their
vsury
by
the
Ciuil
law
,
which
thei
say
to
be
a
sure
defender
of
the
law
of
nature
:
yt
is
also
requisite
,
that
we
declare
,
what
the
Ciuill
law
thinketh
in
this
behalfe
.
Vsurie
hath
his
name
of
vsing
,
and
thereby
is
meant
the
price
or
estimation
of
the
vse
of
a
thing
.
And
because
we
may
vse
certaine
thinges
,
the
substance
of
them
remayning
safe
,
as
when
we
hyer
another
mans
ground
,
or
dwell
in
an
other
mans
house
:
in
that
case
yt
is
lawefull
to
pay
vsurie
for
the
vse
of
the
sayd
house
or
landes
.
But
when
there
is
no
vse
of
a
thing
without
the
losse
and
putting
away
thereof
,
or
when
the
thing
is
diminished
in
substance
by
the
dayly
vsing
of
yt
:
that
is
not
properly
Vsus
,
the
vse
,
but
rather
,
as
Cicero
and
Vlpian
cal
yt
,
Abusus
,
Those
thinges
that
may
be
vsed
and
yet
remaine
safe
,
may
also
render
yearely
rentes
or
fruites
▪
and
the
lord
of
them
may
geue
or
bequeath
the
proprietie
and
ownorship
of
them
to
one
,
and
the
vse
and
fruite
or
profite
to
an
other
.
Which
thing
can
not
be
done
in
those
goodes
,
whiche
are
wasted
and
spent
by
the
vse
of
them
,
because
the
vse
doth
diminish
the
substance
yt
selfe
.
Wherevpon
Iustinian
saith
:
the
Senate
(
of
Rome
which
decreed
concerning
these
matters
)
made
not
vse
and
fruite
of
these
thinges
(
for
yt
was
not
able
so
to
do
)
but
it
assigned
as
it
were
after
a
sort
,
how
to
vse
and
to
take
profite
of
them
with
a
prouiso
,
that
who
had
the
vse
and
fruite
of
any
such
thinges
left
or
geuen
him
,
should
receaue
the
thinges
,
and
should
bynd
him selfe
to
restore
so
much
monie
agayne
at
his
death
(
if
it
were
monie
)
or
els
the
value
of
them
,
if
they
were
wine
,
oyle
,
or
corne
.
To
our
purpose
it
is
to
be
noted
,
that
the
lawyers
confessed
these
thinges
not
to
haue
properly
any
vse
and
fruite
,
which
might
be
separated
from
their
proprietie
.
In
so
much
that
it
was
not
possible
to
assigne
vse
and
fruite
vpon
them
:
verely
because
it
was
against
nature
so
to
do
.
And
Caius
saieth
in
this
very
case
whereof
we
speake
:
For
natural
reason
could
not
be
changed
by
the
authoritie
of
the
Senate
.
But
a
shift
being
found
,
there
beganne
as
it
were
a
certaine
vse
and
fruite
of
mony
to
be
taken
and
accompted
.
Thus
,
that
which
by
witte
of
man
might
be
deuised
in
a
worldly
common
weale
,
was
done
for
profitte
and
commodities
sake
against
nature
it selfe
.
But
that
deuise
which
th'
Emperour
speaketh
of
,
doth
not
properly
apperteine
to
vsurie
:
for
there
the
question
was
only
,
whether
it
might
be
brought
to
passe
,
that
a
man
not
being
lord
and
owner
of
them
,
might
yet
take
fruite
and
profitte
of
those
thinges
whiche
are
wasted
with
the
vsing
.
And
when
the
lawyers
had
deuised
,
that
it
should
be
done
,
as
it
might
be
done
:
that
is
,
with
a
prouiso
,
to
restore
agayne
the
value
of
the
thing
after
a
certayne
time
:
they
dyd
then
deuise
no
more
,
but
howe
he
that
had
the
vse
of
the
thinge
,
might
in
the
meane
tyme
be
dettor
of
yt
for
the
lordes
safegard
,
to
whom
the
proprietie
belonged
:
not
adding
,
that
he
should
pay
any
thinge
for
the
vse
of
that
whereof
he
was
dettor
:
for
that
is
an
other
question
,
and
we
shal
see
hereafter
howe
yt
may
be
determined
.
First
lette
vs
agree
herevpon
,
that
it
is
in
truth
and
in
nature
impossible
,
to
diuide
the
vse
of
those
thinges
which
are
geuen
to
lone
from
the
proprietie
and
ownorship
of
them
.
But
the
ciuil
lawe
deuised
a
shift
,
that
the
lord
and
ownor
receauing
a
caution
for
the
valew
,
should
suffer
him
to
whom
the
profit
was
assigned
,
to
enioy
the
thing
franckly
and
freely
in
the
meane
season
.
Now
this
Caution
which
was
geuen
to
the
lord
and
ownor
of
those
thinges
,
did
stand
to
him
in
stead
of
his
propriety
.
But
if
we
looke
to
the
truth
it self
,
the
lorde
hath
for
the
tyme
lost
the
propriety
of
the
oyle
,
corne
,
wine
,
or
monie
,
whiche
he
delyuered
to
the
vsufructuarie
:
for
the
vse
and
proprietie
of
them
can
not
be
separated
.
If
the
Ciuill
lawe
sawe
and
confessed
this
muche
,
what
so
euer
shifte
or
prouiso
yt
made
to
frame
the
matter
otherwyse
:
once
yt
was
not
done
accordinge
to
truthe
,
but
by
wittie
meanes
and
counterpeyses
,
whiche
were
not
vnlawful
,
so
long
as
no
man
had
iniurie
by
them
.
For
the
name
only
being
changed
,
yt
might
haue
bene
sayed
thus
:
If
any
man
will
bequeath
the
vse
and
fruite
of
wyne
,
oyle
,
or
monie
:
the
heyer
or
executour
shal
be
bounde
,
to
lende
the
legatarie
so
muche
vppon
an
obligation
,
to
haue
the
same
quantitie
restored
at
hys
death
or
otherwise
as
the
thing
requireth
.
And
seeing
this
were
an
honest
legacie
,
the
other
also
may
haue
an
honest
meaning
,
if
yt
be
sayed
:
I
bequeathe
the
vse
and
fruite
of
twentie
poundes
to
such
a
man
during
his
life
.
Neither
doth
this
proue
any
whit
,
that
vsurie
was
allowed
by
the
ciuil
lawe
,
but
rather
that
yt
was
iudged
for
an
impossible
thing
,
if
none
other
thing
be
done
besydes
that
,
which
the
lawe
of
nature
and
of
nations
hath
determined
.
What
say
we
then
?
Doth
not
the
Ciuill
lawe
permitte
vsurie
?
I
aunswer
,
that
yt
permitteth
yt
not
as
a
thing
that
can
aryse
of
the
contract
of
geuing
to
lone
:
but
expressely
teacheth
,
that
vsurie
must
be
sette
about
by
an
other
way
,
or
ells
yt
can
not
be
brought
to
passe
at
al
▪
and
that
other
way
whereof
the
ciuil
lawe
speaketh
,
is
not
able
to
discharge
any
mans
conscience
who
shal
take
vppon
him
to
follow
yt
.
If
I
geue
or
delyuer
thee
tenne
thowsand
,
and
bargaine
that
thou
shalt
owe
me
twenty
thowsand
:
there
ariseth
no
obligation
in
any
more
then
in
tenne
thowsand
.
Re
enim
non
potest
obligatio
contrahi
,
nisi
quatenus
datum
sit
.
For
an
obligation
can
not
be
made
,
touching
a
thing
,
but
so
far
foorth
as
it
is
delyuered
.
For
when
a
man
is
bound
by
the
delyuerie
of
the
thinge
yt
selfe
(
as
yt
cometh
to
passe
in
geuing
to
lone
)
the
obligation
can
be
none
other
,
then
as
farre
as
the
thing
was
geuen
or
delyuered
.
Lykewise
Vlpian
writeth
:
Marke
,
in
what
sort
these
men
speake
.
There
can
be
no
obligation
of
dette
aboue
the
summe
that
is
delyuered
.
Which
thing
sith
yt
is
so
,
doubtlesse
there
can
be
no
obligation
of
vsury
,
no
,
not
so
much
as
by
the
ciuil
lawe
in
the
contract
of
ge●
to
lone
.
For
in
vsurie
the
dettor
is
bound
(
at
the
least
in
the
expectation
of
the
vsurer
)
to
restore
more
then
he
tooke
Yea
farther
I
saye
,
that
any
such
obligation
,
whereby
more
then
was
delyuered
should
be
looked
for
,
is
not
only
not
conteyned
in
the
contract
of
geuing
to
lone
:
but
it
is
also
against
the
nature
of
that
contract
.
For
if
it
were
not
against
the
nature
thereof
by
a
bargaine
made
at
the
tyme
of
the
contracte
,
it
would
be
so
annexed
and
incorporated
to
the
contracte
,
that
yt
should
be
accompted
a
part
thereof
.
For
the
lawyers
confesse
,
that
what
soeuer
bargaines
(
not
contrarie
to
that
which
is
in
hand
)
are
made
at
the
tyme
of
couenanting
or
of
deliuerie
,
shal
stand
for
good
,
and
the
performance
of
them
may
be
required
by
the
proper
action
of
the
same
contract
.
But
seeing
when
I
delyuer
tenne
to
lone
,
and
bargayne
for
twenty
,
I
can
not
demaunde
twentie
by
the
same
action
,
whereby
I
demaund
the
tenne
whiche
I
delyuered
:
yt
is
cleere
,
that
the
bargaine
for
twenty
was
suche
,
as
could
neuer
be
graffed
in
the
former
contracte
of
geuing
to
lone
.
What
then
?
shall
not
vsurie
be
couenaunted
for
,
and
also
be
demaunded
in
iudgement
by
the
Ciuill
lawe
?
Yeas
.
But
that
must
not
be
done
by
the
force
of
geuing
to
lone
,
nor
by
any
bargayne
depending
therevpon
,
or
adioyned
vnto
yt
.
How
then
?
forsooth
ther
must
be
a
forme
of
wordes
conceaued
besides
the
contract
of
geuing
to
lone
,
in
the
whiche
forme
of
wordes
the
borower
shal
answer
and
by
promisse
bind
him selfe
,
to
geue
for
such
a
summe
thus
much
by
the
moneth
,
or
by
the
yeare
.
Thus
the
matter
was
patched
vp
betwene
the
infidels
in
the
old
tyme
.
But
if
we
shal
be
as
men
ruled
by
reason
,
what
other
thing
in
natural
truth
was
that
solemne
form
of
wordes
,
then
a
mere
bargaine
?
What
skilleth
it
,
whether
at
the
delyuerie
of
the
tenne
poundes
,
I
say
,
(
wel
sir
,
here
are
tenne
,
but
if
you
keepe
them
this
whole
yeare
,
you
shal
render
me
twelue
poundes
for
them
:
and
so
euerie
yeare
,
after
the
rate
,
fortie
shillinges
for
them
,
and
he
sayth
,
he
is
content
)
Or
ells
,
how
say
you
sir
,
wil
you
geue
me
fortie
shillinges
for
euerie
yeare
,
wherein
this
ten
poundes
is
not
restored
?
He
answereth
yea
.
In
truth
and
natural
honestie
the
former
bargaine
differeth
not
from
the
later
▪
and
yet
by
the
former
I
had
not
bene
bound
,
and
by
the
later
I
am
.
Why
so
?
Because
yt
so
pleased
the
Citizens
of
Rome
:
who
would
no
man
to
be
bound
by
his
bare
wordes
,
excepte
they
were
conceaued
in
a
solemne
forme
of
asking
and
answeringe
.
And
by
that
forme
vsurie
might
be
couenanted
for
,
and
was
made
due
.
Wherby
we
gaine
no
farther
,
but
that
the
wisemen
and
lawiers
cenfessing
vsurie
to
be
against
nature
,
yet
would
haue
yt
to
be
lawfull
,
not
by
the
lawe
of
nature
,
whence
al
good
and
right
lawe
is
deriued
,
but
only
by
the
lawe
of
Rome
,
which
when
yt
is
not
deduced
from
the
lawe
of
nature
,
is
no
lawe
,
but
only
an
Idol
or
false
pretence
of
lawe
.
And
yet
those
Infidel
Romans
were
so
wise
,
and
so
naturally
honest
,
as
to
confesse
that
vsurie
could
not
stand
by
nature
,
although
being
otherwise
ouercomed
by
couetousnes
,
they
sought
how
to
make
yt
lawefull
emong
them
.
And
so
is
yt
fulfilled
whiche
S.
Paule
sayed
of
them
:
Whereas
they
had
knowen
God
by
his
creatures
,
they
did
not
glorifie
him
as
God
:
but
vanished
away
in
their
owne
foolish
deuises
,
doing
those
thinges
which
them selues
condemned
as
vnlawful
.
But
touching
that
which
we
had
principally
to
proue
,
the
ciuil
wisemen
of
Rome
did
not
allowe
vsurie
,
as
a
thing
that
either
did
naturally
belong
to
the
contracte
of
geuing
to
lone
,
or
els
that
might
be
annexed
thereunto
:
but
they
permitted
it
otherwise
,
as
also
thei
did
permitte
fornication
and
diuorses
.
And
yet
the
state
of
an
vsurer
is
so
muche
worse
then
the
state
of
a
fornicator
or
of
a
harlot
,
because
although
the
fornicatour
or
harlot
happen
to
make
any
filthie
gayne
by
setting
their
bodies
out
to
hyer
:
yet
they
are
bounde
to
penaunce
onely
,
and
to
the
recompense
of
suche
slaunder
as
they
haue
fallen
into
.
But
they
are
not
bound
to
restore
that
monie
which
they
tooke
for
their
vile
seruice
.
For
as
the
lawyer
saieth
:
Turpiter
fecit
ꝙ
sit
meretrix
,
But
the
vsurer
doth
not
make
the
vsury
his
own
at
al
,
but
he
is
bound
to
restore
yt
to
him
,
of
whome
he
tooke
yt
,
as
if
he
had
stolen
so
much
from
him
.
But
now
the
men
with
whom
we
dispute
,
wil
needes
haue
vsurie
to
be
a
reasonable
contract
by
the
lawe
of
nature
,
because
they
thinke
that
their
owne
monie
is
vsed
,
and
therefore
that
rent
is
due
to
them
for
yt
.
Wherein
they
being
Christians
are
more
grossely
deceaued
,
then
euer
the
philosophers
or
ciuil
lawyers
were
,
both
which
wel
sawe
,
that
no
such
contract
could
stand
in
nature
.
He
therefore
,
that
either
taketh
or
hoapeth
for
vsurie
vppon
that
which
is
geuen
to
lone
,
is
not
of
Abels
common
weale
,
or
a
member
of
Christe
(
except
he
reconcile
him selfe
by
dooing
due
pennaunce
)
but
he
is
a
member
of
the
common
weale
of
Caine
,
whence
the
inuention
of
all
peruerse
lawes
and
earthly
customes
came
.
If
thou
wilt
be
wise
in
God
,
make
him
thy
dettor
:
putte
thy
monie
into
his
handes
,
who
will
laye
it
vp
in
heauen
for
thee
,
and
wil
geue
thee
vsury
and
ouerplus
for
it
.
Certaine
examples
of
vsurie
,
whereby
yt
may
the
better
be
knowen
,
what
is
vsurie
,
and
what
is
not
and
of
the
restitution
which
the
vsurer
is
bound
to
make
.
The
x.
Chapiter
.
IF
vsurie
be
so
contrarie
(
as
yt
hath
bene
shewed
)
to
the
most
excellent
vertue
of
almosdedes
,
and
to
the
most
charitable
contract
of
geuing
to
lone
:
what
remaineth
but
that
those
who
are
hitherto
free
from
that
vice
,
should
nowe
the
more
detest
it
:
and
those
who
by
ignorance
or
frailtie
are
fallen
into
yt
,
should
repent
and
make
restitution
of
that
which
was
vnlawfully
gotten
.
But
for
so
much
as
euerie
man
is
not
able
to
vnderstand
the
general
doctrine
of
vsury
,
vnlesse
it
be
most
euidently
opened
vnto
him
:
I
thought
good
,
to
make
the
matter
yet
more
playne
by
certaine
examples
and
cases
as
foloweth
.
First
(
as
I
haue
shewed
before
)
al
that
is
vsurie
,
which
is
bargained
for
,
or
taken
▪
aboue
the
principal
which
was
geuen
to
lone
.
Secondly
,
vsurie
consisteth
not
only
in
mony
,
but
also
in
corne
,
wine
,
oyle
,
or
any
other
thing
that
is
geuen
to
lone
,
as
yf
I
lend
two
bushels
of
corne
at
Easter
,
to
receaue
three
for
it
at
haruest
.
Not
onely
the
takinge
of
any
thing
aboue
the
principal
,
but
also
the
looking
for
yt
,
though
yt
be
not
taken
,
doth
make
him
guyltie
before
God
,
who
looketh
or
hoapeth
for
yt
,
by
the
reason
of
the
lone
.
I
say
,
he
is
therby
guyltie
before
God
:
but
he
is
bound
to
make
no
real
restitution
if
he
take
nothing
of
his
neighbour
.
But
yt
is
otherwise
,
if
any
man
geue
or
offer
any
thing
,
not
in
respect
of
the
lone
,
but
to
shew
him self
mindful
of
a
good
turne
receaued
.
For
that
which
is
so
offered
,
may
be
lawfully
taken
,
without
any
vsury
committed
:
so
that
there
be
no
fraude
vsed
therin
,
but
that
the
intent
and
conscience
of
the
receauer
be
vpright
and
free
in
that
behalfe
.
When
the
borower
vseth
either
yearely
,
or
quarterly
,
or
at
certaine
tymes
,
to
geue
alwaies
one
certaine
thinge
,
and
that
also
in
monie
:
yt
worthely
maketh
the
receauer
to
be
suspected
as
an
vsurer
.
And
therefore
yt
were
not
good
so
to
do
,
if
yt
were
but
for
the
sauing
of
a
mans
good
name
,
and
for
the
auoyding
of
slaunders
and
offences
.
But
yet
whether
the
receauer
be
in
dede
an
vsurer
or
no
before
God
,
it
dependeth
altogethers
vpon
his
conscience
:
which
if
it
looke
not
for
the
brybe
,
and
likewise
if
he
lent
not
his
monie
for
that
end
,
or
leaue
not
the
mony
therefore
in
the
others
handes
:
he
may
be
free
from
the
vice
of
vsurie
.
I
can
not
easely
deuise
,
how
he
should
be
excused
from
vsurie
,
who
though
he
bargaine
for
no
gaynes
,
yet
not
tarrieng
till
his
monie
or
stuffe
be
borowed
of
him
,
seeketh
out
a
merchaunt
of
his
owne
accord
by
whome
yt
may
be
vsed
:
and
taketh
what
so
euer
the
merchaunt
offereth
him
yearely
.
For
his
deede
seemeth
to
importe
a
mental
vsurie
:
except
he
seeke
him
out
only
for
charities
sake
,
because
he
would
not
haue
his
monie
lye
by
him
idle
,
whereas
yt
may
do
an
other
man
good
.
If
I
hauing
to
do
in
other
countries
,
and
therefore
causing
the
value
of
my
monie
to
be
made
ouer
by
a
bill
of
exchaunge
,
do
let
my
mony
lye
in
the
exchaungers
hand
,
to
th'
end
I
may
receaue
more
in
euerie
pound
,
then
the
iust
value
by
exchaunge
cometh
to
(
whiche
is
called
geuing
to
vsance
)
it
is
the
vice
of
vsurie
.
For
the
length
of
the
tyme
can
neuer
be
any
iust
cause
,
why
I
should
receaue
more
then
I
delyuered
,
sith
it
is
straight
his
monie
who
receaueth
yt
,
and
yt
standeth
at
his
perill
.
And
therefore
he
payeth
me
for
the
vse
of
his
owne
,
which
is
vniust
.
Who
so
selleth
his
wares
the
derer
,
onely
because
the
monie
is
not
payed
him
out
of
hande
,
requireth
that
ouerplus
of
monie
onely
for
the
tymes
sake
,
and
that
is
a
kynde
of
vsurie
.
For
yf
the
seller
,
who
should
haue
receaued
(
for
example
sake
)
fourtie
shillinges
for
his
oxe
,
demaund
seuen
nobles
,
because
he
shall
not
be
payed
before
the
quarter
day
:
he
dothe
(
as
it
were
)
lende
the
bier
fourtie
shillinges
for
so
longe
tyme
,
to
receaue
for
it
one
noble
ouerplus
,
whiche
is
euident
vsurie
.
The
lyke
is
,
if
contrarie
wise
I
owing
one
hundred
poundes
at
a
certaine
day
,
do
pay
tenne
poundes
the
lesse
,
only
because
I
paie
it
before
the
day
.
For
the
monie
which
at
the
day
should
be
due
,
is
as
it
were
lent
for
so
long
vpon
ten
poundes
in
the
hundred
.
He
that
bying
a
pece
of
ground
vnder
the
price
,
afterward
setteth
yt
foorth
to
be
hyered
of
the
seller
,
in
such
sorte
that
he
may
receaue
(
for
examples
sake
)
fyue
or
six
in
the
hundred
aboue
that
which
he
gaue
,
committeth
vsurie
.
For
although
yt
be
lawfull
to
receaue
gaines
and
rentes
of
a
mans
owne
landes
:
yet
this
land
was
not
iustly
the
byers
,
but
rather
he
lent
his
monie
for
vsurie
,
and
cloaked
the
matter
with
the
name
of
bying
.
If
I
lend
monie
vpon
the
pledge
of
certaine
groundes
or
howses
,
taking
vp
in
the
meane
tyme
the
fruites
of
the
same
groundes
or
howses
,
and
afterward
receaue
my
principal
againe
,
yt
is
vsurie
.
For
I
ought
to
take
the
fruites
no
longer
,
then
til
I
haue
my
own
principal
▪
and
in
that
case
not
to
receaue
any
other
monie
▪
the
rest
is
vniustly
taken
.
But
those
are
only
to
be
accompted
fruites
whiche
remaine
,
al
iust
burdens
excepted
and
debated
.
Euerie
daunger
of
the
monie
or
cause
of
doubt
,
doth
not
take
away
the
vice
of
vsurie
,
except
the
daunger
or
doubt
doo
consist
rather
in
that
which
may
happen
in
the
price
of
the
thing
it selfe
,
then
in
the
only
respect
of
tyme
.
For
who
so
euer
taketh
ouerplus
in
respect
of
tyme
only
that
an
other
keepeth
his
monie
,
though
he
be
content
to
aduenture
the
peril
of
carrieng
that
monie
ouer
the
sea
,
yet
he
thereby
auoydeth
not
vsury
,
because
his
bargaine
groundeth
vpon
the
gaines
of
that
time
wherin
the
mony
is
none
of
his
owne
.
When
any
man
hath
committed
vsurie
,
he
is
bound
to
make
restitution
to
him
,
or
his
heires
,
or
assignes
,
of
whom
he
tooke
that
vniust
gaines
:
except
the
partie
that
hath
right
to
that
mony
,
do
freely
and
without
al
constraint
or
circumuention
forgeue
the
det
.
But
who
so
wil
be
sure
that
he
is
forgeuen
,
I
counsel
him
first
of
al
,
to
take
his
principal
out
of
the
merchauntes
hand
,
without
putting
him
in
hope
to
haue
it
againe
,
least
if
he
aske
forgeuenes
whilest
the
monie
lyeth
in
his
handes
,
he
do
force
the
merchant
to
forgeue
hym
,
who
feareth
if
he
should
not
so
do
,
he
should
no
longer
enioy
the
mony
▪
but
when
he
hauing
taken
vp
his
principal
,
hath
the
det
afterward
freely
forgeuen
him
:
then
would
I
exhort
him
also
,
rather
to
lette
the
honest
merchant
freely
to
vse
his
mony
,
then
that
it
should
lye
idle
by
him
.
Thus
haue
I
briefly
geuen
(
as
it
were
)
a
tast
of
the
matter
of
vsury
:
As
minding
to
prouoke
him
that
before
thought
litle
thereof
,
to
be
hereafter
the
more
carefull
and
feareful
least
he
abuse
the
contract
of
geuing
to
lone
,
which
God
prouided
for
the
great
benefit
of
our
poore
neighbours
.
And
by
these
few
examples
(
but
specially
by
the
reasons
wherby
vsury
was
reproued
in
the
vij
.
chapter
)
the
reader
may
coniecture
,
when
he
is
in
daunger
of
vsury
,
and
when
he
is
free
from
it
.
And
when
al
other
knowledge
fayleth
,
he
may
aske
counsel
of
some
learned
and
discreete
man
,
who
is
hable
to
shewe
him
that
,
whiche
lacketh
in
this
Treatise
.
For
my
chiefe
purpose
herein
was
only
to
shew
,
how
great
a
vice
vsurie
is
euen
according
to
the
lawe
of
nature
,
and
howe
warie
and
careful
men
ought
to
be
in
auoyding
and
eschewing
the
same
.