2. In other places of Scripture, as Psal. 15. 5. Ezek. 18. 13, 17. And Chap. 22. 12. Prov. 28. 8. Which are as it were Commentaries, and Expositions of the Law, there is no mention of the poor, but Usury is absolutely forbidden without respect of Persons. Nay to prevent this shift, and to demonstrate this evasion to be very frivolous. In the very Text Deut. 2•. 19. there is no mention of the poor at all, but the Law is delivered in general terms: Thou shalt not lend upon Usury to thy Brother. Now He is your Brother whether He be rich or poor. The partition wall is now taken away, and both Jew and Gentile, rich and poor are ⟨p. 8⟩Brethren; and therefore we must exact Usury of none, except we would be worse then Jews. Our Saviour Christ Luke 6. 34. gives this testimony to the very sinners of His time amongst the Jews, that they would lend One unto an Other, that they might receive so much, as they lent. And therefore not so much, as the least Usury was lawful towards a Brother, whether He were poor or rich. If the Scriptures had put such a difference between the poor and the rich, as between the Israelite and Canaanite: To the rich thou mayest; but to the poor Thou shalt not lend upon Usury: Then the case were clear. But Deut. 23. 19, 20. GOD makes opposition, not between the poor and the rich: but between an Israelite and Canaanite. For by stranger in that Place, is meant the Hittites, the Gergashites, the Amorites, the Canaanites, the Perisites, the Hivites and Jebusites, and no other stranger as may be collected, Levit. 25. 35. So also doth Saint Ambrose De Tobia, cap. 15. Paulus Fagius Annot. in Called. Paraphras. in Deut. 23. 20.1 Jun. Annot. Ibid. expound it. What these the Jews were commanded to destroy, Deut. 7. 12. And Usury was as teeth given them, and allowed by GOD to eat them up withal: Whence that of Saint Ambrose De Tobia, cap. 15. Ab hoc usuram exige, quem non sit crimen occidere. Seest thou a man, whom Thou mayest lawfully kill? take use of Him, but not of thy Brother.
2. In other places of Scripture, as Psal. 15. 5. Ezek. 18. 13, 17. And Chap. 22. 12. Prov. 28. 8. Which are as it were Commentaries, and Expositions of the Law, there is no mention of the poore, but Vsury is absolutely forbidden without respect of Persons. Nay to prevent this shift, and to demonstrate this evasion to be very frivolous. In the very Text Deut. 2•. 19. there is no mention of the poore at all, but the Law is delivered in generall termes: Thou shalt not lend upon Vsury to thy Brother. Now He is your Brother whether He be rich or poore. The partition wall is now taken away, and both Jew and Gentile, rich and poore are ⟨p. 8⟩Brethren; and therefore we must exact Usury of none, except we would be worse then Jewes. Our Saviour Christ Luke 6. 34. gives this testimony to the very sinners of His time amongst the Jewes, that they would lend One unto an Other, that they might receive so much, as they lent. And therefore not so much, as the least Usury was lawfull towards a Brother, whether He were poore or rich. If the Scriptures had put such a difference betweene the poore and the rich, as betweene the Israelite and Cananite: To the rich thou maist; but to the poore Thou shalt not lend upon Vsury: Then the case were cleare. But Deut. 23. 19, 20. GOD makes opposition, not betweene the poore and the rich: but betweene an Israelite and Cananite. For by stranger in that Place, is meant the Hittites, the Gergashites, the Amorites, the Cananites, the Perisites, the Hivites and Jebusites, and no other stranger as may be collected, Levit. 25. 35. So also doth Saint Ambrose De Tobia, cap. 15. Paulus Fagius Annot. in Cald. Paraphras. in Deut. 23. 20.1 Iun. Annot. Ibid. expound it. What these the Jewes were commanded to destroy, Deut. 7. 12. And Usury was as teeth given them, and allowed by GOD to eate them up withall: Whence that of Saint Ambrose De Tobia, cap. 15. Ab hoc usuram exige, quem non sit crimen occidere. Seest thou a man, whom Thou maist lawfully kill? take use of Him, but not of thy Brother.
- 1See Fenton pag. 45.
