Christianismus primitivus, or, The ancient Christian religion, in its nature, certainty, excellency, and beauty, (internal and external) particularly considered, asserted, and vindicated from the many abuses which have invaded that sacred profession, by humane innovation, or pretended revelation comprehending likewise the general duties of mankind, in their respective relations : and particularly the obedience of all Christians to magistrates, and the necessity of Christian-moderation about things dispensible in matters of religion : with divers cases of conscience discussed and resolved / by Thomas Grantham ...

CHAP. XI. Of lending Money upon Usury. Being the Ninth Great Case of Conscience.

SECT. I.

SO well do we know the signification of Usury, that we need not (as some) to enquire of the Hebrew, Neshec; the Greek, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; or the Latin Foenus, for the meaning of it: Because the biting, oppressive, and painful breeding quality, and travel of the thing it self, sufficiently de∣clares it to thousands, who can interpret that hard word without any Di∣ctionary save their own Experience.

Did we not see the Scriptures every where neglected, we might won∣der that Usury (as it oppresseth the Poor) should have any place among Christians, because it is therein so evidently marked for a thing unlaw∣ful, that those that run may read it if they please: * 1.1 For thus it is written, Exod. 22. 25. If thou lend Mony to my People, to the Poor with thee, thou shalt not oppress him with Usury. Levit. 25. 35, &c. If thy Brother be impoverished, or fallen into decay with thee, thou shalt relieve him, and as a Stranger, or a Sojour∣ner, so shall he live with thee; thou shalt take no Usury of him, nor vantage, or more than thou gainest: Thou shalt not give him thy Money for Usury, nor lend him thy Victuals for encrease. Deut. 23. 19. Thou shalt not lend upon Usury to thy Brother, as Usury of Money, Usury of Meat, Usury of any thing that is lent upon Usury.

Thus we see the Law of God is express against Usury, only it seemeth to be with some limitation, as when the Rich Man lendeth to the Poor. And though the Prophets sometimes speak against Usury, without men∣tioning this Limitation, * 1.2 we may not suppose that they contradict the Law of Moses. Nor is it reasonable, that the Rich who borroweth only to advance his Estate without any necessity, should have the benefit of other Mens Money without some valuable consideration; provided that the Party which lendeth, be of a lower Estate than the Borrower, or could make use of his Money another way to his probable advantage; other∣wise it is not to be doubted that the Lord hath given this Law against Usury, to preserve Friendship among all Persons of what rank soever.

Let us therefore hear the Voice of the Prophets in this Matter; and first Ezekiel complaineth against Jerusalem, saying. * 1.3 — Thou hast taken Usury, and Increase; and thou hast greedily gained of thy Neighbours by Ex∣tortion, and hast forgotten me, saith the Lord. Where we see, that greedy

Gain, which may be in Mens common way of trading together, and Ex∣tortion, which (according to Arias Montanus) is Deceit; is not only pro∣hibited, but Usury also is in like manner censured in this place, especi∣ally as it was used to the oppression of others, for so it is commonly used. And the same Prophet joyns it with oppressing the Poor, Ezek. 18. 17. And so doth Solomon, Prov. 28. 8. He that by Usury and unjust Gain in∣creaseth his Substance, he shall gather it for him that will pity the Poor.

But so many are the difficulties which attend this Subject in respect of the variety of Circumstances, as well in respect of Persons Capacities, as their Necessities, Motives, and Ends, in Borrowing and Lending, that I find the wisest Casuists resolve upon no more peremptorily than this, viz.

* 1.4 That all Usury which is an absolute Contract for the meer Loan of Money, is unlawful, both by Law Natural and Positive, both Divine and Hu∣mane.

How the Divine Law prohibits Usury, we have seen in part; and that direction of our Saviour, Lend, looking for nothing again, may seem to be a Commentary upon the Law against Usury: for, to take the words in the easiest sense that may be, they plainly shew it's a Duty to lend to those freely, which cannot in likelyhood recompence us with the like kindness: But we do no kindness at all to him to whom we put our Mo∣ney to Usury; but he doth us a kindness, by paying us more than the Principal. So that our Saviour seems to speak this on design, to restore true friendship and neighbourly kindness among Men; which Usury is a very great Enemy unto, take it at the best, because indeed it takes away that commendable respect which Men are to shew one to another, in lending to one another freely, which we know is of a very obliging nature among Men: Whereas on the contrary, Usury is a kind of mischievous Canker, or gnawing Worm, which eateth out Charity or good Will from among Men, and more especially from them that have most need of it.

The Jews had a liberty to lend Money upon Usury to a Stranger; which some conceive to intend only the Canaanites, whom they could not destroy, and so became Sojourners among them. Thou mayest lawfully take Usury of him whom thou mayest lawfully kill, saith Ambrose, * 1.5 meaning the Canaanite, whom God designed to destruction. But how large soever this Liberty was, yet it is certain our Saviour takes away this partial kindness, when he teacheth us to love our Enemies, and not to lend to, or salute our Brethren only, because this was no more than Sinners could do one to another; * 1.6 and therefore he teacheth his Disciples to do something which is singular, or more than is done by others in these Cases. But to lend to our Friend or Enemy only upon Usury, is a kindness something less than Heathenish, as I shall presently shew.

SECT. II. Many Heathens by the Ligbt of Nature hated and opposed Usury.

The Learned have observed, That Plato and Aristotle both condemned Usury as unlawful and unnatural. Cato is more severe, making it worse than Theft; because if a Man borrow an hundred pound, a Thief comes and takes it only from him; but the Usurer comes after, and robs him over again, and takes eight or ten pound more from him; which is very inhu∣mane, and against the Light of Nature. * 1.7 Mr. Fenton out of Plutarch, renders Usurers to be Devils, and by their policy, such as turn the Hall of Judgment into Hell; because the Usurer cozens the Law, by writing into his Bill or Book more than he delivered; so the Law taking Use to be a part of the principal Debt, is deceived, and causeth the whole Sum to be paid. Yea, such Bonds as commonly Usurers will have, Plu∣tarch likens to the Chains and Halters which Darias sent to Athens to bind the Prisoners there. * 1.8 And B. Hall, out of Alexand. Gen. dierum, That Usury hath been interdicted in all times, as appears (saith he) suffi∣ciently by the Records of Egypt, of Athens, of Rome; and not only by the restraint of the Twelve Tables, and of Claudius and Vespasian, but by the absolute forbiddance of many Popular Statutes. To be short, The Light of Nature teacheth Mankind to tender the preservation of many rather than a few, when it is in our power to do it. Now we know that Usury inricheth but here and there one, but decayeth many, and especi∣ally when the Borrower loseth by some accident, the Principal, or some part thereof. Now Reason wills, that he that hath a certain Profit, should go some hazard, and not he that hath only an uncertain hope of Profit to hazard all. Mankind was never taught to be so cruel one to ano∣ther by the Principles of Nature or Humanity. And beside, this custom of Usury hath destroyed (or tends to destroy) that natural Property which sheweth a Man to be a kind and merciful Creature, Psal. 112. 5. kind to all, even them that have no absolute necessity, and merciful to the Poor in their necessity.

Finally; It destroys the Law of God (so I think I may call it) in the case of Lending, and perverts the Law which God hath given in the case of Hiring. For thus saith God, Thou shalt not shut up thy compassion, but shalt lend, Deut. 23. 8. Now Hiring cannot properly be called Lend∣ing; which is an Act of Mercy, and also a Testimony of our Love and true Kindness one towards another. And that it perverteth the Law of God concerning a thing which is hired (seems probable); Which being lost, without the fault of him that hired it, is not to be restored, because it came for his hire, Exod. 22. 15. True it is, it is also said, That if the Owner be not by, then the Borrower shall make it good. The Rea∣son is evident, because it's a very difficult thing to know, whether what a Man lends, be not lost through his want of care that hired it. Otherwise the reason of the Law is the same, whether the Owner be present or not.

SECT. III. Councils and Fathers of the Church of Christ against Usury, and that it hath been the cause of much Evil in Nations.

That such as were known to be Usurers among the Clergy, they were to be put out of the Ministry, by the Sentence of the first Nicene Coun∣cil; * 1.9 which is of great Antiquity, about 1340 years ago; whence we see Usury was held by them in detestation, whilst it rendred Men unfit to serve in the Ministry. * 1.10 And more strictly did the Lateran Council deal in this case, decreeing that Usurers openly known, should be denied Communion in their life time, and Christian Burial after their Death, till their Heirs had restored their Usury.

And yet more severe we find the Council of Vienna, as alledg∣ed by Bishop Hall, and Mr. Fenton, who condemned for Hereticks such as should say that Usury is lawful, or that should say, It is no Sin. * 1.11 In the twelfth Canon of the first Council of Carthage, Usury is condemned for silthy Lucre. * 1.12 And the Usurers excommunicated by the Council of Eleber∣tin. Can. 20.

Thus much for the Councils. Let us hear the Fathers also.

* 1.13 First, Basil, that Holy and Excellent Man, ranketh Usury with great Enormities; but chiefly he inveigheth against lending to the Poor upon Usury, as an inhumane thing. * 1.14 Usurers themselves he complains of as De∣vils, which follow the course of the Moon, and afflict poor Men with a foul ill Falling-Sickness.

Chrysostome is very express (or the Homilies which go under his name:) * 1.15 for while Usury seemeth to give, saith he, it taketh away; while it seemeth to succour, it oppresseth; while it delivereth from one Bond, it intrappeth in many. It lulls Men asleep like the poyson of Aspes, and as Leaven, it con∣verteth the whole substance into its own nature, that is Debt.

Lactantius saith, * 1.16 Usury corrupteth the benefit of Loan against Charity; it taketh that it ever gave, against Justice. A Righteous Man will not be polluted by such Gain, but will ever have his Lending reckoned among his good Deeds.

Ambrose tells us, * 1.17 There is nothing more horrible than an Usurer, he is an odious Man, and his Money a Viper.

And Augustine concludeth, That Usurers belong not to the Church of God, ad Macedonius.

Bernard is greatly displeased with the Sin of Usury, counting them that lend not but upon Usury, rather Baptized Jews than Christians.

Thus we see, That Usury is censured by the Holy Scripture, by the consent of Nations, by the Ancient Writers in the Christian Church, which must needs put an awe upon any serious Christian how he meddles with it, yea, to keep it at the greatest distance. And not only to beware of it, but of every thing which is like it; as if a Man sell any Goods to a day, if he exact upon the Poor in his necessity, he steps into this con∣demned Path. Nor is there any Rule to order Men in these cases, like

that of our Saviour, Whatsoever ye would that Men should do unto you, do ye even the same to them.

Having seen the Duty of the Lender, it may be good to put the Bor∣rower in mind of his Duty also; for there is a very great fault in many who borrow Money of their Friend, and then take no due care to pay it again, and at the time appointed, which is a great evil. Promises and Covenants are solemn things among Men, and ought to be kept with all possible exactness; otherwise Friendship is in danger to be weakned, if not lost, which is one of the preciousest Jewels among Men.

And, 1. It is no way safe for Men to borrow of another without need; better to be content with such things as we have: for they that make haste to be rich, fall into no small temptation: And it often falleth out, that by borrowing unnecessarily, Men bring themselves to ruin; God not blessing their bold Adventures; and then the Borrower becomes Servant to the Lender: wherefore let every Man that loveth freedom as a Man, keep himself from being a Debtor, if possible, for it is a great blessing to be free in that case, Deut. 15. 6.

2. Let all Men, but especially Christians, beware of that Character of a Wicked Man, Psal. 37. 21. The Wicked borroweth, and payeth not again. It is a bordering upon this Evil, when we detain what we borrow with∣out the leave, and to the hurt of those of whom we borrow. Owe nothing to any Man, saith the Apostle. And though this may require a free dis∣charge of all those Debts of Love which we owe to Men, and to Christi∣ans especially, yet it is no ill interpretation to understand it, of paying to every Man his own. This shall honour the Truth greatly, whilst the contrary is a very great scandal to Religion, and a shame to Professors.

Notes

• * 1.1

  I once had occasion to pay some Money which a poor Man had bor∣rowed of a Quaker; I told the Quaker (being very exact for the Ʋse-Money) That it was unlaw∣ful Gain. The Quaker Replied, That of God in me tells me it is not unlawful. I Replied, That of God in the Scripture told me it was unlawful. See how the Word of God is made of none effect, by the false Light of this Quaker.
• * 1.2

  Jer. 15. 10. Psal. 15. 5. Isa. 24. 2. Neh. 5. 7, 10.
• * 1.3

  Ezek. 22. 12.
• * 1.4

  Bp. Hall Re∣sol. p. 373.
• * 1.5

  Lib. de To∣bit. c. 15.
• * 1.6

  Mat. 5. 47. Luke 6. 34.
• * 1.7

  Mr. Fenton.
• * 1.8

  Bp. Hall.
• * 1.9

  1. Conc. Nice. Can. 18. ex Fenton.
• * 1.10

  Conc. Later.
• * 1.11

  Conc. Carth.
• * 1.12

  Con. Elibert.
• * 1.13

  Mr. Fenton.
• * 1.14

  Basil. Supl. in Psal. 15.
• * 1.15

  Hom. 12. in Mat.
• * 1.16

  L. 4. cont. Marcion.
• * 1.17

  ••. de Tobit. c•…•…▪