I have been also asked to contribute to the purchase of the Alexandra Park; and I will not: and beg you, my working readers, to understand, once for all, that I wish your homes to be comfortable, and refined; and that I will resist, to the utmost of my power, all schemes founded on the vile modern notion that you are to be crowded in kennels till you are nearly dead, that other people may make money by your work, and then taken out in squads by tramway and railway, to be revived and refined by science and art. Your first business is to make your homes healthy and delightful: then, keep your wives and children there, and let your return to them be your daily "holy day."
The subjoined letter is from a clergyman of the Church of England; I publish it with his permission, advising him at the same time to withhold his name, as the arguments he has brought forward are those which would generally occur to a mind ecclesiastically trained:--
Sir,--At page 15 of the 21st letter of your 'Fors Clavigera' you tell the working men and labourers of this country that "lending for gain is sinful;" and you intimate, as I gather, that this is the teaching of the Bible. May I, therefore, be allowed to submit that this unqualified assertion, with its world-wide consequences, is not true?
In Deut. xxiii. 20, you will find these words: "Unto a stranger thou mayest lend upon usury." And the margin (a), for the scope and meaning of this word "stranger," refers you to Deut. x. 19, which says, "Love ye therefore the stranger." And the margin (b) refers us also to Lev. xix. 35, which enjoins us to "love the stranger" as ourselves.
I. That the lending upon usury cannot be in itself a sin, or God (c) could not have allowed it in any case whatsoever, any more than He could have allowed theft or lying (d).
II. That the lending to the stranger was not incompatible with the command, "Love ye the stranger," or else God, in the laws and writings given by Moses, at one and the same time, stultifies and contradicts Himself (e).
III. That the laws forbidding usury, like the laws for preserving estates to their families by the year of Jubilee, and like the laws which bound Israelitish servants until the "year of release," were peculiar and exclusive, and concerned only that people living in a peculiar and exclusive way. Outside that little patch of territory, but the size of our two largest English counties, the Jews were expressly told they might lend upon usury; and this at the same time that they were enjoined to love the stranger, and not to "oppress the stranger (f)."