spel, whereto all are called. Hence it is said without any
distinction in Ps. 14:5: "He that hath not put out his money to
usury," and (Ezech. 18:8): "Who hath not taken usury [*Vulg.: 'If a
man . . . hath not lent upon money, nor taken any increase . . . he
is just.']." They were permitted, however, to take usury from
foreigners, not as though it were lawful, but in order to avoid a
greater evil, lest, to wit, through avarice to which they were prone
according to Isa. 56:11, they should take usury from the Jews who
were worshippers of God.

Where we find it promised to them as a reward, "Thou shalt fenerate
to many nations," etc., fenerating is to be taken in a broad sense
for lending, as in Ecclus. 29:10, where we read: "Many have refused
to fenerate, not out of wickedness," i.e. they would not lend.
Accordingly the Jews are promised in reward an abundance of wealth,
so that they would be able to lend to others.

Reply Obj. 3: Human laws leave certain things unpunished, on account
of the condition of those who are imperfect, and who would be
deprived of many advantages, if all sins were strictly forbidden and
punishments appointed for them. Wherefore human law has permitted
usury, not that it looks upon usury as harmonizing with justice, but
lest the advantage of many should be hindered. Hence it is that in
civil law [*Inst. II, iv, de Usufructu] it is stated that "those
things according to natural reason and civil law which are consumed
by being used, do not admit of usufruct," and that "the senate did
not (nor could it) appoint a usufruct to such things, but established
a quasi-usufruct," namely by permitting usury. Moreover the
Philosopher, led by natural reason, says (Polit. i, 3) that "to make
money by usury is exceedingly unnatural."

Reply Obj. 4: A man is not always bound to lend, and for this reason
it is placed among the counsels. Yet it is a matter of precept not to
seek profit by lending: although it may be called a matter of counsel
in comparison with the maxims of the Pharisees, who deemed some kinds
of usury to be lawful, just as love of one's enemies is a matter of
counsel. Or again, He speaks here not of the hope of usurious gain,
but of the hope which is put in man. For we ought not to lend or do
any good deed through hope in man, but only through hope in God.

Reply Obj. 5: He that is not bound to lend, may accept repayment for
what he has done, but he must not exact more. Now he is repaid
acco