In loans, justice is violated by the exaction of immoderate interest; under which denomination all interest is included, which is taken from the poor. Exod. xxii. 25. "if thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer." Levit. xxv. 35, 36. "if thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger or a sojourner, that he may live with thee: take thou no usury of him, or increase; but fear thy God, that thy brother may live with thee." This is the meaning of the command in Deut. xxiii. 19. "thou shalt not lend upon usury to thy brother, usury of money, usury of victuals, usury of anything that is lent upon usury."

As however much difference of opinion exists with regard to usury, and as the discussion belongs properly to this place, we will consider briefly what is to be determined on the subject. It is the opinion of most, that usury is not in all cases unlawful, but that its legality or illegality is determined by the purpose for which it is exacted, the rate of interest, and the party by whom it is paid; that with regard to the party, it may be lawfully received from any one possessed of sufficient property for payment; that the rate of interest should be such as is consistent with equity at least, if not with charity; and that in exacting it we should have a view not to our own interests exclusively, but also to those of our neighbour. Where these conditions are observed, they maintain that usury is perfectly allowable; nor is it without reason that these limitations are added, since without these there is scarcely any species of compact or commercial intercourse which can be considered as lawful. That usury is in itself equally justifiable with any other kind of civil contract, is evident fom the following considerations; first, that if it were in itself reprehensible, God would not have permitted the Israelites to lend upon usury to strangers, Deut. xxiii. 20. especially as he elsewhere commands them to do no hurt to the stranger, but on the contrary to assist him with every kind of good office, especially in case of poverty. Secondly, if it be lawful to receive profit for the use

7 'Usury, so much as is permitted by the magistrate, and demanded with common equity, is neither against the word of God, nor the rule of charity; as hath been often discussed by men of eminent learning and judgment.' Doctrine and Discipline of Divorce, Prose Works, III. 245.

of cattle, lands, houses, and the like, why not of money also? which, when borrowed, as it often is, not from necessity, but for purposes of gain, is apt to be more profitable to the borrower than to the lender. It is true that God prohibited the Israelites from lending upon usury on the produce of their land; but this was for a reason purely ceremonial, in like manner as he forbad them to sell their land in perpetuity. Levit. xxv. 23. Under the gospel, therefore, that usury only is to be condemned which is taken from the poor, or of which the sole object is gain, and which is exacted without a regard to charity and justice; even as any other species of lucrative commerce carried on in the same spirit would be equally reprehensible, and equally entitled to the Hebrew name ?, signifying a bite. This therefore is the usury prohibited Exod. xxii. 25. "if thou lend money to any of my people that is poor by thee, thou shalt not be to him as an usurer." xxv. 35-37. as above. These are the earliest passages in which the subject occurs; they ought therefore to be considered as illustrating by anticipation those which come after, and the exception contained in them as applying equally to all other occasions on which usury is mentioned: Deut. xxiii. 19. as above. Psal. xv. 5. "he that putteth not out his money to usury. . shall never be moved." Prov. xxviii. 8. "he that by usury and unjust gain increaseth his substance, he shall gather it for him that will pity the poor." Ezek. xviii. 8." he that hath not given forth upon usury, neither hath taken any increase, that hath withdrawn his hand from iniquity—."

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Levit.

Justice as regards the safe custody of property, is concerned in the demand or restitution of pledges, and of deposits in trust; on which subject see Exod. xxii. 7. " if a man shall deliver unto his neighbour money or stuff to keep," &c. See also v. 10, 11. Ezek. xviii. 7. "hath not oppressed any, but

The biographers of Milton relate, that he himself suffered no inconsiderable injury from the want of good faith in those to whom he had entrusted a large part of his fortune. He sustained such losses as might well have broke any person less frugal and temperate than himself: no less than 2000. which he put for security and improvement into the excise office, but neglecting to recal it in time, could never after get it out, with all the power and interest he had in the great ones of those times; besides another great sum, by mismanagement and for want of good advice.' Life of Milton by Edward Philips. No. II. Appendix to Godwin's Lives of Edward and John Philips, p. 382.

hath restored to the debtor his pledge." Under what limitations a pledge may be received from a poor man, is seen Exod. xxii. 26. “if thou at all take thy neighbour's raiment to pledge," &c. Deut. xxiv. 6. no man shall take the upper or nether millstone to pledge." The same chapter enjoins a regard to humanity in the taking of pledges, v. 10. "thou shalt not go into his house to fetch his pledge.'

دو

Thus far of commutative justice. Under the same head may be classed MODERATION, which consists in voluntarily conceding some portion of an acknowledged right, or in abandoning it altogether. Gen. xiii. 9. "if thou wilt take the left hand, then I will go the right; or if thou depart to the right hand, then I will go to the left."

XXV.

BENEFICENCE consists in rendering willing assistance to our neighbour out of our own abundance; particularly to the poor within our reach. Levit. xix. 9. "when ye reap the harvest of your land, thou shalt not wholly reap the corners of thy field, neither shalt thou gather the gleanings of thy harvest." 35. "if thy brother be waxen poor, and fallen in decay with thee, then thou shalt relieve him; yea, though he be a stranger or sojourner; that he may live with thee." Prov. iii. 27, 28. "withhold not good from them to whom it is due, when it is in the power of thine hand to do it; say not unto thy neighbour, Go, and come again, and to-morrow I will give, when thou hast it by thee." Luke vi. 30. "give to every one that asketh of thee." v. 38. "give, and it shall be given unto you." Gal. vi. 10. " as we have therefore opportunity, let us do good unto all men, especially unto them that are of the household of faith." 1 Thess. v. 15. "ever follow that which is good, both among yourselves and to all men." Heb. xiii. 16. "to do good and to communicate forget not: for with such sacrifices God is well pleased." Concerning the proper mode of receiving benefits, see above on MAGNANIMITY.

Beneficence, as shown in public distributions of any kind, is called LIBERALITY. Psal. cxii. 5. "a good man sheweth favour, and lendeth" (gratiose largitur, Tremell.) Prov. xi. 24. 25. "there is that scattereth, and yet increaseth—.” xxi. 26. "the rightecus giveth and spareth not." Eccles. xi. 1. "cast thy bread on the waters."

Opposed to liberality are, first, niggardliness, which gives

nothing, or sparingly, or with a grudging mind. Prov. xxiii. 4.-8. "eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats.”

Secondly, prodigality. Prov. xxi. 20. "there is treasure to be desired, and oil in the dwelling of the wise, but a foolish man spendeth it up."

Beneficence, whether private or public, when exercised on an extraordinary scale, is called MAGNIFICENCE. This is exemplified in David, 1 Chron. xxix. 2. "I have prepared with all my might for the house of my God, the gold for things to be made of gold. ... moreover because I have set my affection to the house of my God, I have of my own proper good," &c. and in the Jews who returned from captivity, Ezra ii. 68, 69. "some offered freely for the house of God to set it up in its place; they gave after their ability unto the treasure of the work."

Corresponding with beneficence is GRATITUDE, which is shewn in the requital, or, where this is impossible, in the thankful sense of a kindness. 2 Sam. ix. i. David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan's sake?" xix. 34, &c. "the king said unto Barzillai, Come thou over with me, and I will feed thee with me-.” 1 Kings ii. 7. "shew kindness unto the sons of Barzillai the Gileadite."

Opposed to this is ingratitude. Prov. xvii. 13. "whoso rewardeth evil for good, evil shall not depart from his house." Eccles. ix. 15. "he by his wisdom delivered the city, yet no man remembered that same poor man."

CHAP. XV.-OF THE RECIPROCAL DUTIES OF MAN TOWARDS HIS NEIGHBOUR AND SPECIALLY OF PRIVATE DUTIES.

THUS far we have treated of the virtues or special duties which man owes to his neighbour simply as such; we are next to consider those which originate in circumstances of particular relationship. These duties are either private or public.

The private duties are partly domestic, and partly such as are exercised towards those not of our own house. Gen. xviii. 19.

"I know him, that he will command his children, and his household after him, and they shall keep the way of Jehovah." 1 Tim. v. 8. “if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel."

Under domestic duties are comprehended the reciprocal obligations of husband and wife, parent and child, brethren and kinsmen, master and servant.

THE DUTIES OF HUSBAND AND WIFE are mutual or personal. Mutual duties. 1 Cor. vii. 3. "let the husband render unto the wife due benevolence, and likewise also the wife unto the husband."

The personal duties appertaining to either party respectively are, first, those of the husband. Exod. xxi. 10, 11. “her food, her raiment, and her duty of marriage shall he not diminish; and if he do not these three unto her," &c.

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Prov.

v. 18, 19. "rejoice with the wife of thy youth." Esther i. 22. every man should bear rule in his own house." 1 Cor. xi. 3. "I would have you know that the head of every man is Christ, and the head of the woman is the man." Eph. v. 25. “husbands, love your wives, even as Christ also loved the church." Col. iii. 19. "husbands, love your wives, and be not bitter against them." 1 Pet. iii. 7. "likewise, ye husbands, dwell with them according to knowledge, giving honour unto the wife, as unto the weaker vessel." The contrary is reproved Mal. ii. 13, 14, &c. "Jehovah hath been witness between thee and the wife of thy youth, against whom thou hast dealt treacherously-.' Prov. v. 20, 21. "why wilt thou, my son, be ravished with a strange woman?"

Personal duties of the wife. Prov. xiv. 1. "every wise woman buildeth her house." xix. 14. a prudent wife is from Jehovah." xxxi. 11, &c. "the heart of her husband doth safely trust in her." 1 Cor. xi. 3, &c. "the woman is the glory of the man; for the man is not of the woman, but the woman of the man." Eph. v. 22-24. "wives, submit yourselves unto your own husbands, as unto the Lord; for the husband is the head of the wife, even as Christ is the head of the church, and he is the Saviour of the body; therefore as the church is subject unto Christ, so let the wives be to their own husbands in every thing." Col. iii. 18. "wives, submit yourselves unto your own husbands, as it is fit in the Lord."