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perhaps, is the demand of Adam Contzen, in 1629, that lenders at interest should be punished as thieves; but by the end of the seventeenth century Puffendorf and Leibnitz had gained the victory. Protestantism, open as it was to the currents of modern thought, could not long continue under the dominion of ideas unfavourable to economic development, and perhaps the most remarkable proof of this was presented early in the eighteenth century in America, by no less strict a theologian than Cotton Mather. In his Magnalia he argues against the whole theological view with a boldness, acuteness, and good sense which cause us to wonder that this can be the same man who was so infatuated regarding witchcraft. After an argument so conclusive as his, there could have been little left of the old anti-economic doctrine in New England.(454) (454) For Calvin's views, see his letter published in the appendix to Pearson's Theories on Usury. His position is well-stated in Bohm-Bawerk, pp. 28 et seq., where citations are given. See also Economic Tracts, No. IV, New York, 1881, pp. 34, 35; and for some serviceable Protestant fictions, see Cunningham, Christian Opinion on Usury, pp. 60, 61. For Dumoulin (Molinaeus), see Bohm-Bawerk, as above, pp. 29 et seq. For debates on usury in the British Parliament in Elizabeth's time, see Cobbett, Parliamentary History, vol. i, pp 756 et seq. A striking passage in Shakespeare is found in the Merchant of Venice, Act I, scene iii: "If thou wilt lend this money, lend it not as to thy friend; for when did friendship take a breed for barren metal of his friend?" For the right direction taken by Lord Bacon, see Neumann, Geschichte des Wuchers in Deutschland, Halle, 1864, pp. 497, 498. For Salmasius, see his De Usuris, Leyden, 1638, and for others mentioned, see Bohm-Bawerk,