Mr. David Jones's vindication against the Athenian Mercury concerning usury
Jones, D. (David), fl. 1676-1720.
1692
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Mr. David Jones's vindication against the Athenian Mercury concerning usury
Jones, D. (David), fl. 1676-1720.
8 p.
printed, and are to be sold by Richard Baldwin, near the Oxford-Arms in Warwick Lane,
[London :
1692]
Caption title.
Imprint from colophon.
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Jones, David, 1663-1724? -- Early works to 1800.
Usury -- Early works to 1800.
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Mr.
DAVID
JONES's
VINDICATION
Against
the
Athenian
Mercury
CONCERNING
USURY
.
Gentlemen
,
UPon
March
the
5th
you
took
upon
you
to
answer
that
part
of
Mr.
David
Jones's
Farewel
Sermon
that
related
to
Usury
.
But
in
reality
you
have
done
no
such
thing
.
For
,
if
you
had
:
Then
in
the
First
place
,
You
must
have
answer'd
His
Challenge
,
Pag.
35.
I
do
here
openly
make
this
Challenge
to
all
the
Patrons
of
Vsury
;
if
they
will
bring
me
any
one
approved
Author
among
the
Ancients
that
has
defended
Vsury
,
I
will
bring
them
Fifty
,
I
will
bring
them
Hundreds
,
yea
,
I
will
bring
them
whole
Councils
and
Fathers
that
have
unanimously
condemned
it
.
And
certainly
that
must
needs
be
a
very
great
Sin
that
,
among
all
the
Ancients
,
has
no
Patron
that
dares
appear
in
it's
Defence
,
but
has
All
against
it
with
one
consent
.
And
likewise
,
What
he
there
quoted
out
of
Bishop
Sanderson
.
And
till
you
do
so
,
all
your
Answers
will
be
nothing
at
all
to
his
Sermon
.
And
I
do
verily
believe
,
that
neither
You
,
nor
all
Men
living
,
will
ever
be
able
to
answer
him
as
to
that
particular
.
Secondly
,
You
must
have
answer'd
The
17th
Canon
of
the
first
Nicene
Council
(
which
is
referred
to
Pag.
35.
)
whereby
all
Usurious
Clergymen
were
degraded
from
Holy
Orders
.
Which
I
am
credibly
informed
,
was
never
done
but
for
a
Mortal
Sin.
And
therefore
,
Bishop
Bedel
(
that
most
excellent
Reformer
of
Clerical
Abuses
in
the
Church
of
Ireland
)
thought
the
degrading
of
a
Bishop
was
too
Sacred
a
thing
to
be
done
meerly
upon
Politick
Considerations
;
which
I
would
have
writ
in
Letters
of
Gold.
Bp.
Bedell's
Life
,
Pag.
145.
As
likewise
the
20th
Canon
of
the
Elibertin
Council
(
which
is
referred
to
in
the
same
place
)
whereby
all
Usurious
Lay-men
were
Excommunicated
in
their
Life-time
.
As
likewise
the
Lateran
Council
under
Alexander
the
Third
,
where
it
was
Decreed
that
all
manifest
Usurers
should
be
deprived
of
Communion
and
Fellowship
of
Christians
in
their
Life
,
and
of
Christian
Burial
after
Death
,
till
their
Heirs
had
restored
their
Usury
.
At
which
Council
this
Question
was
put
by
Panormitan
an
Archbishop
,
Whether
Usury
might
not
be
dispensed
with
for
the
Redemption
of
poor
Christians
taken
Captive
by
the
Saracens
?
And
the
Answer
he
had
was
to
this
effect
.
Since
both
Old
and
New
Testament
detest
the
Crime
of
Usury
,
no
Dispensation
was
to
be
admitted
for
it
,
no
,
not
for
so
charitable
a
Work
,
as
the
Redemption
of
Christian
Captives
.
As
likewise
the
109th
Canon
of
our
Church
,
where
Usury
(
not
only
excessive
Usury
,
any
more
than
excessive
Adultery
,
but
all
Usury
in
general
,
the
least
as
well
as
the
greatest
)
is
thought
a
sufficient
Crime
to
keep
any
Man
from
the
Sacrament
.
And
there
,
you
must
have
reconciled
the
Canon
and
the
Statute-Law
,
the
one
of
which
seems
to
allow
of
Usury
,
and
the
other
Excommunicates
any
Man
that
is
guilty
of
it
.
And
that
you
might
easily
have
done
thus
.
The
Statute-Law
does
not
Allow
Usury
,
but
only
Stints
and
Limits
it
to
Six
in
the
Hundred
,
and
so
far
gives
way
to
it
,
for
the
preventing
of
greater
Mischiefs
.
And
this
is
not
enough
to
excuse
the
Usurer
in
the
Court
of
Conscience
.
And
thus
the
Jews
deceived
themselves
in
the
matter
of
Polygamy
and
Divorce
:
They
thought
Moses's
Law
had
allowed
them
in
those
Sins
:
But
our
Saviour
shew'd
them
plainly
,
that
Moses
gave
them
only
a
Toleration
in
them
for
the
hardness
of
their
Hearts
.
The
very
Toleration
or
Permission
of
a
thing
,
shews
its
Badness
.
For
if
it
were
Good
,
it
might
be
done
without
any
Toleration
or
Permission
at
all
.
And
therefore
we
find
in
the
21
of
King
James
the
First
,
That
no
Words
contained
in
the
Law
about
Usury
,
should
be
Construed
or
Expounded
to
allow
the
practice
of
Vsury
in
point
of
Religion
or
Conscience
.
And
therefore
,
notwithstanding
the
Statute-Law
does
stint
and
limit
Usury
for
the
avoiding
of
greater
Evils
;
yet
it
does
not
,
it
cannot
,
exempt
the
Usurers
from
Ecclesiastical
Censures
,
but
leaves
them
to
be
Excommunicated
by
the
109
Canon
.
And
therefore
,
Dominicas
à
Soto
de
Just
.
&
Jur.
l.
1.
qu.
6.
Art.
2.
is
in
the
right
on
't
,
when
he
says
,
Stews
are
permitted
to
prevent
Adulteries
,
and
Vsury
to
avoid
Theft
.
As
likewise
,
Ezek.
18.
8
,
13.
Where
All
Vsury
,
and
All
Increase
that
way
,
though
never
so
little
,
is
said
to
be
so
great
a
Sin
,
that
whoever
is
guilty
of
it
,
shall
surely
dye
for
it
,
and
his
Blood
shall
be
upon
his
own
Head.
As
likewise
,
Jer.
15.
10.
Where
it
is
plain
,
that
if
the
Prophet
had
either
taken
or
given
upon
Usury
,
every
one
in
the
whole
Earth
might
lawfully
have
Cursed
him
.
Thirdly
,
You
must
have
shew'n
,
whether
,
if
Usury
be
at
all
lawful
;
it
be
so
lawful
as
to
make
a
Trade
of
it
;
as
Mr.
Jones's
former
Hearers
in
Lombard-Street
do
.
And
there
you
must
have
answered
what
Bishop
Sanderson
says
,
Pag.
37.
If
any
thing
can
make
a
Calling
Vnlawful
,
certainly
the
Vsurer's
Calling
cannot
be
Lawful
.
And
therefore
,
have
a
great
care
lest
you
by
countenancing
Usury
after
your
Ability
,
do
harden
any
Man
in
his
Sin
,
and
thereby
do
become
guilty
of
his
Sin
,
and
smart
for
it
at
the
Day
of
Judgment
.
He
that
approves
or
defends
what
Wicked
Men
do
,
is
worse
than
those
Wicked
Men
that
do
those
wicked
things
,
Rom.
1.
32.
And
this
,
(
if
you
will
give
me
leave
to
speak
freely
,
without
thinking
me
Proud
for
presuming
to
direct
your
Society
,
)
is
what
you
must
have
done
,
if
you
had
answered
Mr.
Jones's
Sermon
.
But
instead
of
this
,
let
us
now
see
what
it
is
that
you
have
done
.
First
of
all
,
You
have
pick'd
Two
or
Three
Lines
out
of
Pag.
34
,
38
,
which
you
represent
as
His.
Whereas
,
if
you
had
that
Charity
,
and
Sincerity
,
and
Respect
to
Truth
you
profess
,
you
would
have
represented
them
as
they
really
are
in
effect
,
the
Words
of
God
,
by
his
Prophets
Jeremiah
and
Ezekiel
,
whose
joynt
Authority
he
there
quotes
for
them
.
Secondly
,
You
have
premised
Two
things
,
namely
,
That
you
do
not
intend
to
justifie
the
Rich
,
who
exact
from
the
Poor
;
nor
those
who
immoderately
desire
Gain
or
Increase
,
who
are
Idolaters
.
And
yet
,
those
very
things
some
of
Mr.
Jones's
former
Hearers
in
Lombard-Street
are
notorious
for
:
As
you
may
gather
from
His
Sermon
upon
Family-Duties
,
Pag.
19.
Where
he
seems
to
tax
some
of
them
with
Robbing
of
Orphans
,
Oppressing
Widows
,
Grinding
the
Face
of
the
Poor
,
Griping
Vsury
,
and
Suing
out
Pardons
from
the
State
for
Extortion
.
And
if
you
had
loved
their
Souls
as
well
as
he
does
,
notwithstanding
all
their
Injustice
against
him
,
you
would
have
told
them
so
as
well
as
he
did
.
Namely
,
you
would
have
told
them
in
plain
terms
,
that
whatever
you
writ
in
your
Mercury
,
was
not
at
all
designed
to
Justifie
their
making
Vsury
their
Calling
.
Which
,
even
those
few
Modern
Writers
that
are
falsly
esteemed
Patrons
of
Usury
,
have
always
Condemned
.
And
if
a
Man
does
not
deal
thus
plainly
with
them
,
he
does
nothing
at
all
.
Their
Jewels
and
their
Precious
Stones
do
so
dazle
and
glister
,
and
dart
such
a
lustre
upon
their
Eyes
,
that
they
are
perfectly
Blinded
;
insomuch
that
they
can
scarce
see
and
know
themselves
,
when
they
are
told
to
their
Faces
,
Thou
art
the
Man.
And
God
grant
that
Mr.
Jones's
Successor
may
deal
with
them
as
impartially
as
he
has
done
:
To
which
purpose
I
would
desire
him
to
read
the
excellent
Bishop
Jewel
,
upon
1
Thes
.
p.
121.
But
what
speak
I
of
the
ancient
Fathers
of
the
Church
?
There
was
never
any
Religion
,
nor
Sect
,
nor
State
,
nor
Degree
,
nor
Profession
of
Men
,
but
they
have
disliked
Usury
.
Philosophers
,
Greeks
,
Latins
,
Lawyers
,
Divines
,
Catholicks
,
Hereticks
,
all
Tongues
and
Nations
,
have
ever
thought
an
Vsurer
as
dangerous
as
a
Thief
.
The
very
Sense
of
Nature
proves
it
to
be
so
.
If
the
Stones
could
speak
they
would
say
as
much
.
And
if
we
had
as
Zealous
Clergy
now-a-days
,
Usury
would
be
thought
as
Detestable
a
Sin
now
,
as
it
was
in
the
13
of
Eliz.
and
in
the
Reign
of
King
Edw.
VI.
Where
all
Vsury
or
Increase
,
&c.
was
punished
not
only
with
the
Forfeiture
of
Principal
and
All
,
but
with
Imprisonment
and
Ranson
at
the
Kings
Will
and
Pleasure
.
Again
Bishop
Jewel
,
Pag.
144.
After
a
long
Discourse
against
Usury
,
he
has
these
Words
;
Thus
much
I
thought
expedient
to
speak
of
the
loathsom
and
Foul
Trade
of
Vsury
.
I
know
not
what
Fruit
will
grow
thereby
,
and
what
it
will
work
in
your
Hearts
.
If
it
please
God
,
it
may
do
that
good
I
wish
:
I
have
done
my
Duty
,
I
call
God
for
a
Record
unto
my
Soul
,
I
have
not
deceived
you
.
I
have
spoken
unto
you
the
truth
:
If
I
be
deceived
in
this
matter
,
O
God
thou
hast
deceived
me
.
Thou
sayst
,
Thou
shalt
take
no
Usury
:
Thou
sayst
,
He
that
taketh
Increase
shall
not
live
.
What
am
I
,
that
I
should
hide
the
Words
of
my
God
,
or
keep
them
back
from
the
Hearing
of
his
People
?
The
Learned
Old
Fathers
have
taught
us
,
It
is
no
more
Lawful
to
take
Usury
of
our
Brother
,
than
it
is
to
Kill
our
Brother
,
&c.
And
again
,
Pag.
145.
I
hear
there
are
certain
in
this
City
,
which
wallow
wretchedly
in
this
Filthiness
,
(
to
wit
Usury
,
)
without
Repentance
;
I
give
them
warning
in
the
Hearing
of
you
all
,
and
in
the
Presence
of
God
,
that
they
forsake
this
cruel
,
and
detestable
Sin.
If
otherwise
they
continue
therein
,
I
will
open
their
shame
,
and
DENOVNCE
EXCOMMVNICATION
against
them
,
and
publish
their
NAMES
in
this
place
before
you
all
;
that
you
may
know
them
,
and
abhor
them
as
the
PLAGVES
and
MONSTERS
of
the
World
:
That
if
they
be
past
all
Fear
of
God
,
they
may
yet
repent
and
amend
for
Worldly
Shame
.
And
this
I
humbly
offer
to
Mr.
Jones's
Successors
Consideration
.
If
he
does
not
Preach
against
this
Sin
in
Lombard-Street
,
he
will
be
guilty
of
their
Blood
,
and
their
Blood
will
be
required
at
his
Hands
.
Thirdly
,
You
state
the
Question
thus
,
Whether
it
be
absolutely
unlawful
to
Receive
,
(
I
suppose
you
mean
by
Contract
,
not
by
way
of
Gratitude
,
)
Any
increase
of
Any
for
the
use
of
their
Monies
?
To
which
you
give
this
Answer
,
In
the
true
signification
of
the
Word
,
't
is
certainly
Damnable
;
but
in
the
Sense
you
now
use
it
,
't
is
very
lawful
and
necessary
.
That
is
,
Usury
in
its
true
signification
according
to
God's
Word
,
is
certainly
Damnable
;
but
in
its
false
signification
according
to
Man's
Invention
,
it
is
very
lawful
and
necessary
.
And
here
I
would
fain
know
of
any
Man
,
First
of
all
,
Which
is
to
take
place
,
its
true
or
its
false
signification
?
God's
Word
,
or
Man's
Invention
?
Truth
or
a
Lye
?
Christ
or
Belial
?
Secondly
,
I
would
fain
know
,
whether
if
Usury
be
not
absolutely
Unlawful
:
Yet
,
its
being
of
Bad
Report
,
and
its
having
the
Appearance
of
Evil
,
is
not
enough
to
hinder
it
from
being
made
a
Calling
?
Certainly
,
no
Man
can
deny
,
but
there
are
a
great
many
things
,
which
though
they
be
not
absolutely
unlawful
,
are
yet
absolutely
unlawful
to
be
made
a
Calling
.
No
Man
can
deny
,
but
that
Usury
is
of
Bad
Report
;
for
all
Ages
have
decry'd
it
:
And
all
the
Earth
may
lawfully
Curse
an
Usurer
,
Jer.
15.
10.
And
no
Man
can
deny
,
but
that
Usury
has
the
Appearance
of
Evil
,
if
it
be
not
Evil
indeed
;
for
it
always
appears
in
Bad
Company
:
It
appears
with
Lying
,
Backbiting
,
Deceit
,
Wrong
and
Bribery
,
Psal
.
15.
It
appears
with
Idolatry
,
Oppression
,
Adultery
,
Cruelty
,
Vnmercifulness
to
the
Poor
,
Blood-shed
and
Murther
,
Ezek.
18.
And
it
appears
with
the
Profanation
of
Holy
things
,
the
abomination
of
Vncleanness
,
and
the
unnatural
Sins
of
Incest
,
Ezek.
22.
And
't
is
St.
Basil's
Observation
upon
it
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
:
It
always
appears
in
the
midst
of
the
greatest
Evils
.
And
therefore
certainly
,
though
it
should
not
be
absolutely
unlawful
,
yet
it
is
so
unlawful
,
it
is
of
such
Bad
Report
,
and
it
has
such
Appearance
of
Evil
,
that
no
Honest
Man
who
avoids
both
upon
pain
of
Damnation
,
will
ever
adventure
to
make
it
a
Calling
.
Fourthly
,
You
affirm
that
the
true
Signification
of
Vsury
in
the
Scripture
,
is
Extortion
or
grinding
the
Face
of
the
Poor
.
And
you
affirm
also
,
That
it
being
allowed
the
Jews
to
take
Vsury
of
Strangers
;
Therefore
it
is
not
Morally
Evil.
From
whence
I
make
this
Observation
.
All
Men
allow
that
Extortion
and
grinding
the
Face
of
the
poor
are
Morally
Evil
and
Simply
unlawful
.
And
consequently
,
Scripture-Usury
being
Extortion
according
to
you
;
and
Extortion
or
grinding
the
Face
of
the
Poor
being
Morally
Evil
according
to
all
:
It
necessarily
follows
according
to
you
,
that
God
never
so
much
as
allow'd
the
Jews
▪
to
take
Usury
even
from
Strangers
,
(
which
has
more
truth
in
it
,
as
I
shall
shew
hereafter
,
than
both
your
Propositions
.
)
For
say
you
,
He
never
allows
that
which
is
Morally
Evil.
And
consequently
,
either
your
First
,
or
Second
,
or
both
your
Propositions
are
all
false
.
And
indeed
so
they
are
.
For
the
Proof
of
which
I
only
premise
thus
much
.
Extortion
in
our
Land
with
relation
to
Usury
,
(
in
the
Sense
you
say
you
now
use
it
)
is
the
Exacting
of
more
Usury
than
the
Law
allows
.
That
is
,
It
is
the
Exacting
of
more
than
Six
in
the
Hundred
.
And
therefore
your
First
Proposition
,
(
which
holds
that
Extortion
or
Grinding
the
Face
of
the
Poor
,
is
only
meant
by
Scripture-Usury
)
is
all
false
.
For
Usury
in
the
Scripture
Language
is
not
the
exacting
of
more
than
Six
in
the
Hundred
.
But
First
of
all
,
The
Exacting
of
One
in
the
Hundred
in
Scripture-Usury
,
Nehem.
5.
11.
where
Exacting
the
Hundredth
part
of
the
Mony
lent
is
called
Usury
.
And
v.
12.
Requiring
Nothing
is
opposed
to
it
.
And
consequently
,
He
that
requires
any
thing
,
tho
never
so
little
,
for
the
Use
of
Mony
,
is
a
Scripture-Usurer
.
Secondly
,
The
Law
says
,
Levit.
25.
36.
Take
thou
No
Vsury
or
Increase
from
thy
poor
Brother
.
And
the
Prophet
says
,
Ezek.
18.
8.
He
that
hath
not
given
forth
upon
Vsury
,
neither
hath
taken
Any
Increase
.
From
whence
it
is
plain
,
that
whoever
taketh
any
Increase
,
tho
never
so
little
,
and
not
only
he
that
taketh
above
Six
in
the
Hundred
,
is
a
Scripture-Usurer
.
Thirdly
,
If
Extortion
,
that
is
,
If
taking
above
Six
in
the
Hundred
,
be
only
meant
by
Scripture-Usury
:
Then
,
it
was
lawful
for
the
Jews
to
take
Six
in
the
Hundred
even
of
their
poor
Brother
.
Which
I
believe
,
no
Man
of
common
Sense
can
with
any
Modesty
affirm
.
From
whence
I
conclude
,
That
your
first
Proposition
is
all
false
.
And
your
Second
Proposition
(
which
holds
,
that
God
never
allowed
the
Jews
any
thing
that
is
Morally
Evil
)
is
all
false
too
.
For
,
God
has
allowed
the
Jews
some
things
which
are
Morally
Evil
,
for
the
Hardness
of
their
Hearts
,
as
in
the
Cases
of
Polygamy
and
Divorce
,
which
were
not
so
from
the
beginning
,
Matth.
19.
8.
Not
to
mention
the
allowance
they
had
to
spoil
the
Egyptians
,
which
has
several
sort
of
Answers
given
it
by
Learned
Men
,
Exod.
12.
36.
The
Sum
of
which
is
this
,
If
both
your
Propositions
are
true
(
as
they
are
really
false
)
then
,
they
do
utterly
overthrow
each
other
.
And
consequently
,
for
all
that
you
have
hitherto
said
,
Mr.
Jones
'
s
Sermon
is
Vnanswerable
.
Gentlemen
,
I
confess
there
are
a
great
many
things
more
to
be
answer'd
in
your
Mercury
.
Of
which
,
God
willing
,
you
shall
have
an
account
in
another
Sheet
sometime
next
Week
.
My
Ordinary
business
is
so
great
that
I
cannot
well
prepare
above
a
Sheet
a
Week
for
the
Press
.
And
therefore
,
I
hope
,
you
'l
excuse
me
for
not
giving
you
a
full
Answer
at
present
.
ADVERTISEMENT
.
I
Have
oftentimes
been
forced
to
vindicate
Mr.
Jones
in
several
Companies
upon
the
account
of
Usury
.
And
I
have
found
that
this
Captious
Objection
has
been
frequently
made
against
him
.
Obj.
If
we
may
not
Lend
,
what
will
the
King
do
,
who
is
forced
to
take
Mony
upon
Vsury
?
To
which
I
humbly
crave
leave
to
give
you
Mr.
Jones's
own
Answer
to
it
.
For
,
it
is
that
which
he
sent
to
the
Press
as
a
Postscript
to
his
Farewel
Sermon
,
and
had
been
then
Printed
,
had
not
all
the
Copies
been
wrought
off
before
it
came
,
and
that
he
was
desired
to
put
it
off
to
some
other
Opportunity
.
And
if
it
give
any
just
Offence
to
the
present
Government
,
he
does
now
retract
it
,
and
heartily
beg
Pardon
.
Answ
.
Don't
Lend
the
King
upon
Vsury
,
but
Lend
him
Freely
.
Let
it
be
your
Free-will
Offering
.
Let
it
be
your
Voluntary
Oblation
.
You
can
never
Lend
it
better
.
You
lend
it
to
fight
the
Lord's
Battles
against
the
Mighty
.
What
is
now
become
of
all
those
Your
Lives
and
Fortunes
that
you
lately
so
prodigally
proffer'd
for
the
Support
of
Popish
Tyranny
and
Arbitrary
Government
?
Would
you
have
Given
All
to
Betray
your
Liberty
,
your
Property
,
and
your
Religion
?
And
will
you
Lend
Nothing
to
secure
them
all
?
Is
it
not
enough
for
the
King
to
Hazard
his
Life
,
who
,
as
David's
Men
said
of
him
,
is
worth
Ten
Thousand
of
us
,
2
Sam.
18.
3.
Is
it
not
enough
for
him
to
Hazard
his
Life
,
but
must
he
also
Pay
Vsury
for
your
Deliverance
?
To
whom
is
Tribute
due
?
To
him
or
to
you
?
For
what
do
Men
pay
Usury
?
For
their
own
Mony
,
or
that
which
is
lent
them
?
And
can
you
then
offer
to
make
the
King
pay
Usury
for
his
own
Mony
?
Yea
,
and
make
Him
pay
Usury
to
you
for
it
?
Who
(
if
it
were
in
any
case
Lawful
)
ought
rather
to
do
so
to
him
;
because
you
do
not
bring
him
in
Mony
soon
enough
for
your
own
Preservation
.
What
if
He
were
as
backward
to
help
you
,
as
you
are
to
be
helped
by
Him
?
What
if
this
should
be
the
last
ill
Consequence
?
Which
God
forbid
for
Christ
his
sake
!
VNGRATEFVL
MEN
!
Kind
to
none
but
your
Foes
!
Kind
to
none
but
France
and
its
accursed
Interest
!
God
Save
K.
William
and
Q.
Mary
.
FINIS
.
LONDON
;
Printed
,
and
are
to
be
Sold
by
Richard
Baldwin
,
near
the
Oxford-Arms
in
Warwick
Lane
,
1692.