Selected quad for the lemma: money_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
money_n	lend_v	poor_a	usury_n	2,214	5	12.0293	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A56633	A commentary upon the second book of Moses, called Exodus by the Right Reverend Father in God, Symon, Lord Bishop of Ely.	Patrick, Simon, 1626-1707.	1697 (1697)	Wing P775; ESTC R21660	441,938	734

the sword and your wives shall be widows and your children fatherless Here the Hebrew Doctors cry out Measure for Measure as R. Levi observes for he threatens that the Wives of those that afflicted them should be Widows and their Children fatherless and find none to take pity upon them For with the Measure that men mete withal others shall mete to them If a woman as he goes on shall afflict them she shall die and her husband shall marry another wife which shall afflict her children Ver. 25. If thou lend money to any of ●ny people That is to an Israelite That is poor by thoes By a poor Man they do not understand one that goes a begging but one in such want that he is more to be pitied than those who have the confidence to beg in the Streets The foundation of this Precept as the before mentioned R. 〈◊〉 observes was to fix in them the great vertue of Mercy Kindness and Clemency whereby poor People being helpt in this way of lending them Money gratis might recover again to a better condition by the goodness of God to them Thou shalt not be as an usurer to him Neither domineer over him nor make him pray and intreat and wait long as if he were a Slave nor exact any thing for the use of the Money Neither shalt thou lay upon him usury Not make him find Sureties Or as some of them interpret it this is a Precept requiring all Israelites to have no hand in letting out Money to Usury either by writing the Bonds or by being a Witness to them or by being bound with others for the Interest of the Money for the word they observe is in the Plural Number Ye shall not put upon him Vsury Which Law concerning Usury is fully handled by Mr. Selden L. VI. de Jure N. G. c. 9 10. where he shows that some Usury was forbidden by the Law and other by the Decrees of their Wise men The Law forbad them to contract to receive back again any Sum of Money more than they lent But it was further required by their Wise men that they should not receive any Gift before hand to induce them to lend nor any thing afterward by way of Gratuity or to express their Thankfulness Yet this last was permitted in the Lone of Orphans Money as Maimonides saith And what was thus forbidden to be done to an Israelite was permitted to be done to a Gentile Nay some will have that to be an affirmative Precept which we read XXIII Dent. 20. obliging them to take Usury of a Gentile if they lent any Money to him But that Maimonides contradicts And there are those who think this Law only forbad them to take Usury of a poor Israelite but not of a rich it being unreasonable that he should increase his Wealth by the use of his Neighbour's Money and he have no profit thereof Ver. 26. If thou at all take thy neighbours raiment His Coverlid as we speak or Bed-clothes For it is plain by what follows he speaks of that which was to keep him from the cold in the Night To pledge As a Security for the payment of the Money which he lent him Thou shalt deliver it to him by that the Sun goeth down This shows that he speaks of a poor Man which is more fully declared XXIV Deut. 12 13. Ver. 27. For that is his covering only c. It was contrary to Humanity to keep from him the only thing he had to keep him warm in his Bed for it was in effect to kill him And it shall come to pass when he crieth unto me that I will hear him Punish thee for thy barbarous Cruelty v. 23. and besides the Hebrew Doctors say he was to be beaten by order of the Court of Judgment For I am gracious And would have you like my self Ver. 28. Thou shalt not revile the gods i. e. The Judges as no doubt it is to be interpreted See Mr. Selden L. II. de Jure Nat. Gent. c. 13. p. 268. And the Hebrew Doctors give this reason for it because it tends to terrifie them from doing Justice and exposes them to the contempt and hatred of the People whom it also inclines to Sedition But many of them See him c. 1. p. 9. will have another Precept contained in this That they Blaspheme not the Name of the most High Some few also among whom is Philo fancy it to be a Command not to revile the Gods that other People worship though they be false ones And so Julian the Apostate took it who is confuted by St. Cyril as Mr. Selden there observes Nor curse the ruler of thy people That is either the Prince of Israel or the President of the great Sanhedrim So R. Levi Barzelonita Praecept LXXVII The intention of the Scripture is to admonish us of our Duty to him who is the Prince of the Empire of Israel with respect both to the Dominion of the Kingdom and of the Law as his words are it being a great Crime to speak evil of him by whose care all Differences were composed c. If any Man was guilty of this Crime he was to be scourged three times and if he were the Son of a Prince he had four Scourgings And that very justly for Heathens themselves reckoned this among the greatest Offences It was one of the Laws of Charondas as Hen. Stephanus observes in his Fontes Rivis Juris Civilis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let these be reckoned the greatest Crimes Contompt of the Gods and voluntary abuse of Parents disrespect to Rulers and Laws and voluntary dishonour of Justice In like manner Zalenous ordains that next after the Gods and Daemons and Heroes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parents and the Laws and Rulers should be equally had in honour And Plato thought those that would not be subject to them were unsufferable because they had the Spirit of the old Titans who would have pull'd the Gods out of their Thrones 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ver. 29. Thou shalt not delay to offer the first of thy ripe fruit c. The Hebrews will have this to be a direction for the bringing unto God in due order those things which were to be offered to him As first the Trumah which was the first Oblation that was made out of the Corn when it was newly thrashed out which was to be they say a fiftieth part which was given to the Priest Then the first Tithe which was given to the Levites and the second Tithe which the Possessors eat at Jerusalem when the Tabernacle was setled there This order they say God here requires them not to invert by offering that last which should have been first So R. Levi of Barcelona Praecept LXXVIII But from what follows it seems to relate only to the First-fruits of their Harvest and of their Vintage which they were bound to bring as soon as they were ripe and it was the Portion of the Priests See XVIII Deut.