Of the communion gospel, and the scriptures of. god, are untrue? God forbid. Priest. Truly young man, I am sorry for you. I am afraid that I shall be fain to put you up to my Lord: then are ye undone. prentice. Do as ye shall think best. Far ye well master person: God open your heart.  
Be ashamed of your doings ye papists.   

✚ Of the lawful and unlawful usury amongst Christians, added by Wolfgang Muscul unto the end of his book upon the Psalms.   

¶ The Preface.  
Amongst other evils of this present time, also pestilent usury is so far grown and towards the vengeance of God, that I may think it altogether in vain too speak any thing against it, yea, though it were spoken with much earnestness, and singular endeavour.  
For we have known by experience, that this evil did then specially increase, when as in our time it began to be openly blazed & reproved by the preachings & writings of godly learned men: that almost even as the disease of the Canker, after cutting groweth & spreadeth more hurtfulli than afore so after just and deserved reproving is this becomen uncurable and most noisome.  
Wherefore I might well be thought to lose my labour, and as it is said by a proverb, to wash tile stones, if I were not bounden by promise, and forced by letters of my brethren.  
Therefore that I may in any wise keep promise, and please my brethren, I will so far speak of usury, as may be profitable unto them that be godly, and as yet not so much infected with this pestilent disease, as is passed all hope. I know at what times, and by what persons there hath been disputations concerning usury, not only in Germany, but also in the schools of other countries: but I will not meddle with scholarly shreddings, that be as fast entangled one with an other, as the nature of usury itself is enwrapped together, but I will simply utter those things, which are meet to be spoken, without any cumberous contention.  
first I will tell what usury is. And then that it may be seen, if it can be lawful unto Christians, I will confer it with the doctrine of christ, and with the profession of Christian religion.   
¶ Of the lawful and unlawful usury.  Wolfgang Musculus. 


☞ What is usury.  
Jest that any man might accuse me as a maintainer of usury, I will bring a definition of usury, not now devised of myself, but long ago setforth by them, whose godliness in Christ's church hath gotten such authority, as can not be rooted out by usurers, or by their defenders.  
Hierom upon Ezechiel in his .6. book doth write thus. Some men think usury to be only in money, the which thing godly scripture foreseeing doth take away the overplus of every thing, so that thou mayst not receive more than thou hast given. Also other, for money put too usury, are wont to take little gifts of divers sorts of things: & they do not understand that the scripture calleth usury and overplus, whatsoever thing it be, that they take more, besides that which they did give. These be hieron's sayings. Ambrose of Nabuthe, sayeth. Many fleing the precepts of the law, when they have delivered their money unto merchants, do not exact usury in money, but of their wares they take in valour as of usures. Therefore let them hear what the law saith. Thou shalt not take usury of meats, nor of any other thing. Therefore meat is usury, and apparel is usury, and whatsoever cometh too the stock is usury, and what name soever thou wilt give it, usury it is. So sayeth Amb. Augustine also upon the .36. Psalm. defineth usury after this sort. If thou commit usury to a man (that is to say) if thou lend thy money, of whom thou lookest too receive any thing more than thou haste given, not only money, but any thing more than thou hast given, if it be wheat, if it be Wine, if it be Oil, if it be any manner of other things, if thou look to receive more than thou haste given, thou art an usurer, and in that too be disallowed. Thus sayeth he. Therefore, according unto these men's sayings: Usury is, not only to take, but also to hope and look for any thing, besides that which is called the stock: that is to say, besides that which is given, under what name so ever it be cloaked. For the change of the name, doth not take away the wickedness of the vice which abideth.  
And it is evident in the .18. of Ezechiel, that that is usury, what soever is taken besides the stock, when as the Prophet sayeth: He dareth nothing upon usury, he taketh nothing over. For as D. Kimhi doth well declare, what it is to lend upon usury, it is expounded by that which followeth, where it is added: he hath taken nothing over. And so is it red in the .25. of levit. Thou shalt not take of him usury, and any thing over, but thou shalt fear thy God. Thou shalt not give him thy money upon usury, thou shalt not give thy meat to receive more over. Also Caesar's laws in the book of usury, in like manner call usury, whatsoever is taken besides the stock: howbeit they suffer the use of it after a sort, of the which we shall speak afterwards. It is called usura in latin, because for the use of money a certain recompense is received, whereby there returneth some vantage unto the usurer. The Grecians call it Tocon, as a childing or generation of the money stock. In Hebrew it is named Neschech, of biting, because at the last it biteth him, which payeth vantage. Thus much is now said, to show what usury is.   

☞ Weather usury be lawful or not.  
WE do seek here too know not of usury of usuries, which the jews do use, of the which no man doubteth, but that it is unlawful and abominable, & in no wise to be suffered: but of simple usury, by the which more is taken than given, whether it be much or little, whether it be done in money, or in other things. For this usury some men suppose not to be unlawful of itself, but except it too be made unlawful by unlawful circumstances. I deny not that there may be fond a kind of usuri, which is not unlawful, but profitable: such is that usury, which is called earth usury, by the which much more is received, than was by sowing to the earth committed. This usury doth he give, which giveth unto all men all things, & ● withstanding, hath never the less. That usuri is so given, that it hurteth nothing the giver, & much profitteth the receiver, and is not to be condemned of covetousness, but rather by reason of great good will and excellent well doing is much to be praised.  
Behold, here is a kind of usury for thee, lawful, profitable, and godly, by the which Abraham and Isaac became rich. By this some times thirty fold, some times sixty fold, and some times an hundredth fold, without sin is both given of God, & also received of man. This usury did our forefathers much use, which now is reckoned vile, & forced too give place unto the damnable usury of money. And there is an other certain usury, by the which without any sin, a man may take an hundredth for one. This Christ him self in the stead of his father, as a shuerti doth promise unto his faithful, saying: And every one, which shall leave house, or brethren, or sisters, or father, or mother, or wife, or sons, or fills, for my name, shall receive an hundredth fold & possess life everlasting. Mat .19. Behold an other & a heavenvly kind of usuri, unto the which we be called & not feared from it. But I pray you, see how many there be, which set their minds to the gethering of heavenvly riches, with so great gains?  
By these examples of usury it is proved, not to be unlawful of itself, to restore more than thou hast received, or else to receive more than thou hast given: but whether the same sort of usury, which in our time hath the upperhand, & of the which at this time we speak, have the same reason, that the usury of the earth, or the heavenvly usury hath, by the which God himself is ● greatest usurer of all other, this now must be spied with simple & pure eyes:  
They, which defend customable usury, do devise many things which they may show forth, & whereby they may be bold to say, that it is not unlawful. They bring the law out of the book, called the code in the treatise of usures, by the which is permitted, yea ordained the hundredth, & the half of the hundredth etc. & they think that the authority of the civil law maketh that, which they do, either not to be usury, or if it be usury, not to be unlawful usury: we answer that the law maker was forced of necessity, not to defend usury, but too set some stai of exceeding covetousness, the which thing the text of the law itself proveth, for it taketh away great hurtfulness of usury, & apointeth certain measures, over the which nothing may be claimed. His desire was without doubt, that such charity might prevail among christians as should leave no place unto usury: but for because that covetousness did grow past measure, he judged it needful that it should be kept in by latises or rails, & therefore he cut away the hurtfulness of usury, even unto the midst of it. Wherefore the law doth not maintain usury, & make it lawful, but rather witnesseth that charity among christians was waxen cold, & most filthy & abominable covetousness grown so far that it must be kept under, by the authority of the Emperor. And so as the law of divorce, made by Moses, did not excuse the jew afore god, which used the law as to be guiltless of breaking wedlock: likewise this civil law doth not make usuri so lawful that a christian man may use it without offence afore god. As Christ spoke unto the jews' of the law of divorce: It was not so from the beginning, & for the hardness of your hearts, Moses did suffer a bill of divorce, & so sent them back unto the first beginning of lawful wedlock, unto the which they ought to conform them selfs: even so in this case or cause of usury, we christians must look unto the pureness, beginnings, righteousness and equity of christian religion, which is to be seen Math. 5. & Luc .6. & we must not look unto the civil laws. For they are not made for christiens, which have no need of civil laws, to the end that they there by should be stayed from their covetous desire, lest that the break & leap over the border of measure. For they are so guided by the spirit of love, that they love their neighbour heartily, & are ready to bestow upon him, not only their money, but if need be, even their life also. Where as this love prevaileth, there can be no place for any covetousness: nor there is no reason or cause for any such laws to be established by the which covetousness may be measured. Wherefore the mind of the lawmaker was not too maintain him, which in lending requireth usury, but too provide for him that borroweth: le●t that because he is oppressed with need, he should be forced to borrow money, & then by the unsatiable covetousness of usurers, he should be utterly peeled and spoiled, when as charity is so cold, that he can find none, that will lend freely without usury. Wherefore that law, made by a christian Emperor, concerning usury, is a plain proof, that love of neighbours was waxen cold, to the great shame of the christian name: & so it is far from excusing of usury, in any such sort as to make it lawful. Christians are in case, partly by the inward guiding of the holy ghost & partly by the light & authority of god's word, to be called from all those things, which displease god: so that they need not by any constraint of emperors laws either to be forced or feared. civil laws do not forbid all things that be unlawful afore god: & what things they forbid not those things they punish not: howbeit thereby it cannot be proved, that all things are lawful afore god, which are not forbidden unto us by civil laws. They do not forbid anger, indignation, unpatience, envy, hate, pride, evil lusts, covetousness & such other as the Apostle calleth the deeds of the flesh, and saith that they do shit out of the kingdom of god all those, that have such minds. 
Gala. .5.  Wherefore no man that doth any such thing is therefore excused a fore god, because he is not condemned by any civil law. 
☞  Again the civil laws do not command all those things, that are requisite unto true righteousness. No civil law commandeth faith, hope, love of god & thy neighbour, patience in adversity, gentleness, meekness, lowliness & modesty etc. Whereupon not with standing no man should suppose, that he is not bound unto these, because that if he be otherwise disposed, he is by no civil laws condemned. Furthermore they suffer some things for certain causes, which that notwithstanding afore god be unlawful, & by god's word are condemned. They do suffer them not as in themselves right & lawful, but that worse things may be shut out & displaced. So thus far also they suffer usury, that a measure of covetousness may be limited. They do not punish whoredom, nor take not away the stews: yet therbi no whoremonger is excused afore god, nor that of the Apostle is not made of none effect Ebr .13. wedlock is honourable & holy but whoremongers and adulterers the lord shall judge. Like wise all those threatenings, which in holy scripture condemn usurers, be not therefore made of none effect, because they be not condemned by civil laws, but the end of civil laws is to be considered: and we must not think that they are made to make men righteous afore god, but to keep men some what in a tolerable order, living together, and that the malice of man should be restrained within some border. These would I knit up in few words, for an answer unto them, which by the pretence of civil laws do so defend the usury of our times, that they deny it to be unlawful afore God.    

¶ How a man should lend according unto the doctrine of christ.  
Forasmuch as in this place we demand, whether that usury be lawful or unlawful, not afore the world but afore God, and that therefore the pretence of civil laws, or of any ordinances of man, can have no place in this question the cause of Christian profession constraineth us to hear even christ God's son, and to learn of his mouth, how Christians should lend and not sin in the sight of the lord. For of this ought we to be well persuaded, that no thing can be lawfully done, which striveth against the doctrine of our saviour. Wherefore we must consider how usury agreeth with Christ's word. But first I do protest, that I speak not unto the children of this world, but unto faithful men, which be persuaded that the doctrine of Christ is so godly, & containeth such a rule of true godliness and righteousness, that all they must needs displease god, which do not heartily yield & apply themselves unto it. Math. 5. Thus we read, look not from him, that would borrow of thee. And Luke .6. lend, looking for nothing thereof. And if you shall lend, from whence ye hope to receive, what thanks have ye? For sinners lend unto sinners that they may receive like. By these words Christ did teach his, how they ought to behave themselves in this case, he putteth a difference betwixt them & the children of this world. First he commanndeth that they do not deny him that would borrow. Understand so, that there be ability for to lend. For he which hath not himself, how can he be able to lend unto others? Hedoth not permit and suffer unto his, which have the substance of this world, a liberty to lend or not to lend. That is to say, he showeth that they are strangers from the kingdom of god & from true righteousness belonging unto the children of God, which deny to lend unto him that needeth & asketh. Therefore he warneth his, that they do not that, if they will belong unto him, & be in the number of gods children. This commandment the children of this world do not acknowledge, nor they are not thereto forced by civil laws, but they will be at liberty to lend or not to lend: and they do not think that they sin, if they do deny him that asketh, when as they may help him. Wherefore if we have pleasure in the profession of Christ'S religion, we must take heed to be otherwise minded, than they be.  
It is a sin great enough, if we deny our help unto him, that would borrow. But truly it is far to much, if, like as infidels, we do not believe any asine to be done of us, when as upon a brother, that would borrow, we do not best own the duty of charity, as though those were trifles that Christ sayeth: Deny not him that would borrow of thee. They say, these are no commandments, but counsels. Unto the jews it is commanded plainly Deu .15. after this manner. If one of thy brethren, which dwelleth within the gates of thy cite, in the land which the lord thy God shall give unto thee, come unto poverty, thou shalt not harden thy heart, nor pull in thy hand: but thou shalt open it unto the poor, and lend that, which thou seest he needeth. How then can it be, that Moses law should have more perfect righteousness, than the gospel of christ? and that we may freely do, ●… leave undone the work of ch●… which thing was not free unto the jews.  
And then also if it had been spoken in stead of a counsel: deny not him that would borrow of thee, how is it meet for christians, that Christ'S counsel, so earnestly given, they may cause to be taken up or down, to or fro and to think that it being condemned shall not be punished? He saith I speak unto you which hear. Therefore they, that will be hearers of Christ, are bound to obey his counsel, & they can not wind themselves from it without sin and loss of their salvation: even as the sick cannot neglect the counsel of the physician without the damage of their health. But in the .25. of Deut. It is manifest that they sin contrary to gods will, which deny a br●… asking to borrow. Lest that (saith he) he cry against thee unto the lord, and it become sine unto the. Afterwards Christ prescribeth unto his how they ought for to lend. Lend (sayeth he) looking for nothing thereof. The which many so understand, that no profit, no lukar, no gain, besides that which was lent, should be looked for, & received: & this is that which is specially required of him, which desireth to keep his hands clean from unpure usury: but that is not the full menning of Christ, which requireth of us by this place, that we also lend unto them, of whom we can not hope to receive any thing at all, which doth sufficiently appear, by the words that he addeth, when he sayeth: if ye shall lend whereof ye hope to receive again, what thanks have ye? For so sinners do lend unto sinners to receive like. See, he saith not to receive usury, overplus, some what besides the sum that was lent, but to receive like. Wherefore also here he putteth a difference betwixt his, & those that do not belong unto him: for he requireth his not only to lend without profit, seeing that sinners do that some times but also with their own damage and loss of lente money, to help their neighbour and brother, and so to lend, that they may purchase unto themselves favour of God.  
Therefore here is a difference to be made betwixt the heathen and the Christian. The heathen dareth first unto those, that be able to restore that, which they have received. Then unto those, which some times have lente or be able to lend. thirdly unto friends and kindred. Fourthly unto those, of whom some kindness may be looked for. By these kinds of leanding sin is not committed, howbeit as yet the righteousness of the kingdom and spirit of Christ is not expressed. Wherefore they that be christians do thus lend.  
First unto them, that be not able to restore. Then unto them, that never did lend any thing, nor can not give again. thirdly not only unto friends, but also unto enemies, not only unto kinsfolk but also unto others and strangers. fourth, whereas no thanks giving, much less any recompense, can be looked for. And in doing these things they declare themselves to be in deed his children, which bringeth forth his son over the good and the bad, and raynneth upon the thankful and unthankful: which also christ requireth of his, saying: that ye may be the children of your father. etc. Bring therefore unto this rule of Christian righteousness those, which lend upon usury, and see how far they be from the rule of Christ'S word, which is so set unto all christians, that except they do conform themselves unto it, they ought to be reckoned among sinners, & not among God's children: yea they be not so just as sinners. For so much righteousness is attributed unto sinners, that the lend with out usury, & that they desire to receive nothing in the stead of lukar, but only that which they did lend. Therefore by this conference, we, which look unto the righteousness of Christ'S kyngedone, unto the prescription of Christ's words, and unto the professed of christian religion may easily judge how unlawful usury is unto them, which have yielded themselves unto christ, and would be taken to be christians. It is not belonging unto us to judge others. It belongeth to a Christian to answer to his profession, & not otherwise to judge of things, whether they lawful or unlawful, but according to the prescription of Christ's doctrine: and not so to behave himself in the trial of righteousness as afore a worldly judge, but as in the sight of god, that he may be quit of unrighteousness. Wherefore agreeably with holy scriptures and Christ'S words we conclude, that that usury, which marvelously in this last time hath grown in the church of Christ, is not lawful but damnable and very far from the profession of Christ's rightwiseness. How wicked a thing usury is to be seen in itself, any man may easily judge except only such men, as think the savour of lukar to be sweet, of what thing soever it is gotten, the eyes of whose minds be utterly blinded with the love of covetousues. First, the vice of covetousness hath ever been judged most vile, not only amongst christians, but also amongst heathens. And that is the rote of usury. Take away the love of money & covetousness, & we shall have no usurers in Christ's church. secondarily, who doth not see, how wicked a thing it is, to hunt for gain, gotten by the labour and sweet of others? For usury, which is given, cometh not of the care & travel of the usurer, but of him, that payeth, foenus, vantage.  
Thirdly, this is far from equity, that the usurer, without any loss or danger of his money, receiveth lukar, so that he is in danger of no damage, what soever chance of the dice cometh: but the miserable man, which payeth usury, is forced to bear the loss of misfortune and chance. He hath all the hurt that happeneth, the usurer hath no thing but the gain that is taken, and the stoke that is saved.  
Fourthly: This is also more over, that how great usury, and how many years so ever the debtor payeth, yet notwithstanding the whole stock remaineth & is nothing lessened or worn by occupying. But how sore these things do grieve the mind, & decay the ability of the payer, I need not to give any advertisement, seeing by experience the thing is evident. When he that is in such case, perceiveth that this pestilent evil can not be overcomen, them being utterly discouraged he forsaketh wife & children, & leaveth what other goods so ever he hath unto the unsatiable violent covetous usurer. So .1. Sam .22. We read that they did, which oppressed with det conveihed themselves unto David an exile. Such sights, when as magistrates wink, godly men behold daily afore their eyes with sorrow & sighing. And that which is most grievous, in the same season when as such usurers ought to have no place amongst citizens, then do they enjoy honours in the church and in the city.   

¶ But the usurer replieth.  
IT is (saith he) common in every man's mouth: He that is willing hath no wrong, I send for no man. I force no man to take money of me. They come of their own accord, they take my money, & do not ask it of any other condition, but only of usury? What do I in this case offend? Let them leave me my money to myself, if the damage of usury be so grievous unto them. I answer, these are the sayings not of a christian man, but of a very heathen, yea of him that hath no mind of man.  
Need is a sharp shaft. These wretches forced by need come unto thee, of whose wretchedness thou cruelly & filthily takest thy vantage. The usurer replieth agine: But when as they received money of me upon condition of usury, they were glad and did give thanks. What injure can this be, which causeth gladness and thanks giving: I answer, that these wretches rejoice & give thanks, not because they do feel a benefit, but because they suppose that by this damage of usury, they may ease the grievous necessity, which doth oppress them presently. Surely they desire rather simpli to borrow money, than to take it upon usury. But for because so great inhumanite prevaileth, that they can no where find such liberality as dareth freely, they are glad to take money upon usury: but this kind of gladness at the last turneth into greatest heaviness. And when they i'll from charibdis, they fall into scylla, from the roke into the gulf. Chrisostome doth well compare this gladness of taking usury money, unto the biting of a serpent called aspis: for even as he, which is bitten of the Aspis, doth gladly fall onslepe, & by the sweetness of deadly slumber dieth, because in sleeping the poison passeth to every member: so he that taketh money of the usurer is presently glad, as though he had a benefit, howbeit usuri, having speedy passage to all that he hath, turneth all into det. And Cato the elder, being demanded what it was to take usury, answered, the same that it is to kill a man. Thirdly they, which seem to have some taste of Christ's gospel, do bring that, not by thee which they may amend themselves, but by the which they would cloak their ungodliness: but all the sum of the law and the prophets, as Christ witnesseth, standeth in this, that what I would should be done unto me, the same I do also unto others. Unto mi self I would wish no other condition, but for one hundredth florins, to repay every year five. What sine is it for me them to take so much of others? For I myself take upon this condition so oft, as need is. So many I give to others, and again so many I take of others. I answer, it is most ungodliness to abuse Christ'S word, which are so compared to maintain not covetousness but brotherli love. Thou as is evident, dost the same toothers, which thou requirest of others. If thou do this of a charitable spirit, set thyself in the place of the poor & needy, & cloth thyself with the affection of his need, thinking, what thou, being in his case, wouldest that the rich should do unto thee, whether that they, should lend unto the with usury or without usury? Undoubtedly thou wouldst rather without usury. For that should be more profitable unto thee, than if thou shouldest be burdened with chargeable usury. Wherefore that saying of christ: Do unto others, as thou wouldest that others should do unto thee, that must thou understand to be so spoken, as what thou wouldest wish done unto thee, being in such case as thy neighbour is, the same must thou do unto him, with the same friendly loving affection, with the which thou art minded towards thyself. Search thine own conscience & judge indifferently whether thou mayst say truly that thy poor needy neighbour is so loved & helped of thee, as thou placed in his case wouldest be loved & helped of others. Wherefore seeing thou canst not truly say this of thyself, what availeth it deceitfulli to dali with the saying of Christ our saviour? Also thou givest usury unto others, & takest of others. I hear this, & I beseech the tell me for what cause thou givest: & for what need: for the same, for the which they do give of whom thou takest? No, no. They bear the danage of usury forced by need thou bearest no danage, but for hope of greater gain, not for need but for covetousness, givest .v. for an c to gain x. xv. xx: and thou so givest & takest, as many sacrificing priests are wont to offer a halfpenny to keep up in the church the gains of offering, & to provoke the people to offer by their ensample: & by that wai for laying down one penny they take up ten. So very well do usurers & Symoniaks agree, because they are both carried by one spirit of covetousness. fourth when as the usurer feeleth himself in a strait, & seth no way to defend usury, he turneth towards other arts & saith: if usury be such a thing, ● I do sin if I take, than I know what I will do. I will lend no part of my money unto any man. I will keep it unto myself, le●t that I should be an usurar. I answer, this is that escaping of usury, for the which the Emperors laws would not utterly forbid usury. Wilt thou keep thy money to thyself? Afore the court of the world ● is lawful, but it is unlawful afore the court of Christ, by whose commandment thou art bound, not to deny him that would borrow of thee, but to lend, looking to receive nothing: wherefore if thou dost either of these, thou declarest the self not to be a Christian. Whether that thou withdraw lending unto thy brother, ● asketh when thou art able, or whether that thou so lend as to take again: thou sinnest alike, both against christ and against thy next brother. If thou lend nothing at all, thou sinnest not in usury: howbeit the rote of usury, which is covetousness, thou norishest in thy heart, and art a transgressor of Christ'S word. If thou lend upon usury, then thou sinnest against the commandment of christ. And to be short, as much as lieth in thee, thou destroyest thy neighbour aswell by not lending as by lending upon usury. If thou withdraw lending, thou art worse than a hathen sinner: for sinners do lend unto sinners, that they may receive like. If thou do lend for usury, so art thou worse than many heathen, which by the law of nature keep themselves from that vice. Fiftly the covetousness of the vsure● will reply after this manner: if I lend without usury that, which is mine own can not be restored unto me: for the poor hath nor so much, that he may tender again the hole sum. But if he shall give every year a certain usury, them sum part of my money shallbe restored unto me I answer. Thou knowest the poverty of thy brother to be so great, that he can not tender the borrowed money: why then dost not thou yield unto the words of christ? by the which Lu. 6 he saith: and your reward shallbe great in heaven. And ye shallbe the children of the moste highest. And Luke .14. And it shallbe rendered unto thee in the regeneration of the righteous. How dost thou receive nothing, when as for earthly gain ●, which lasteth ever, shall be rendered unto thee? Therefore this pretence is utterly contrary unto Christ's doctrine, which teacheth even therefore to do good unto the poor, because he hath nothing to give again, that the heavenly reward may be purchased. And thou even for the self same cause wilt not lend unto the poor, because he hath not so much as to restore that, which he hath received of thee. Therefore either thou dost not believe that Christ'S promise is true: or else thou dost more desire temporal gain, than eternal, earthly than heavenly. Sixtly. All that I have (sayeth he) I have gotten with great care and travel, wherefore then should I bestow them upon others in vain? What is it to me, that others do not so take heed unto their own, as I do? What own I unto them? I answer: Christ bestowed no small things, redeeming thee upon the cross with his blood: & for thy sake he became poor to make thee rich. Then what is it to christ that we take no better heed unto our salvation: And beesydes these, what thou owest unto thy brother, hear the Apostle: Ye own nothing unto any man sayeth he, but that ye love one an other. Ro .13. Thou owest therefore unto thy needy brother love, & also unto god thou owest thyself, & not only money. Wherefore because Christ hath loved us & given himself for us, therefore we ought to bestow our lives for our brethren 1. Io .3. We do all much fail in this thing, that without the affection of true love, we look upon the slenderness and humility of our brethren, & not rather upon the will of god & his manifest commandments, albeit I keep in silence the unmeasurable worthiness of our free redemption. Is the poor man unworthy, unto whom thou shouldst give freely? But Christ is not unworthy, which requireth this of thee. The poor hath not deserved this benefit. christ hath deserved it. Is not the poor able to restore that, which he receiveth? Christ is able to restore an hundredth fold, and to give life everlasting, as he also hath promised Mat .19. Sixtly because covetousness is the most toughest wrangeler, the usurer as yet replieth, saying: how should I live? How shall I provide for me and mine, if I must so lend that I receive nothing? I answer, it is said of the lord: first seek the kingdom of God & the righteousness thereof, and all these shallbe cast unto you. And the gentiles seek all these things. Therefore neither doth this w●… ge●inge waywardness belong unto christians: neither ought we to fear, lest ●, by helping needy brethren, we do not well provide or see to our own things. For thus we read Pro .11. Some distribute their own and become richer, some catch that, which is not their own, and be ever in need The soul, which blesseth, that is to say, which doth good, shall be filled with fatness: & he, which giveth drink, shallbe satisfied with drink. And Esa. 58. Break unto the hongery (sayeth he) thy bread and the needy & wanderers lead into thy house. When thou seest the naked cloth him, & do not despice thy flesh. When as thou shalt have powered forth thy ●oule unto the hungry, & refreshed the afflicted soul, then shalt thou be as a watered garden, & as a well of waters that never fail. And the Apostle .2. Co. 9. He hath dispersed, & given unto the poor, & his righteousness abideth for ever. He, which ministereth seed unto the sower, will also give bread to be eaten. Therefore a faithful man should not fear falling into poverty by helping them that be poor. Howbeit I would not damn it if the Apostles saying might have place: so that the abundance of the rich should help the lack of brethren .2. Co. 8. But if of necessaries there were not so ready giving unto others, that might be tolerable, so that the weakness of faith be not excused but confessed. But who can allow this in the church of Christ, that in so great riotous waist of all things lack, is not feared, but whereas the neediness of brethren should be relieved there it is feared? If we followed that 〈…〉 rule, which is written .1. T●… 6 after this sort: having what to eat, and wherewith to be clothed, let us be contented, little place should remain unto this fear. Nature (as he sayeth) is sent away with a little, but gluttony beggeth unmeasurably. See that honost labour be exercised, idleness avoided, ryoteousnes laid a side, & the abuse of all things shut forth: and we shallbe without care under the protection and providence of God, and there shallbe no need to fear the necessity of penury. Now when as so great coasts are bestowed upon proud & beautiful buildings, upon riotous apparel, upon all manner of dainty meats, howbeit I speak not of innumerable other things not necessary, what marvel is it that poverty is feared, if the gain of usury should fail? Surely he must stand in need of many things, which feedeth and clotheth those, that be his, most deliciously and gorgeously.  
He standeth in need of many things, which is purposed to leave great riches unto his heirs. He, that needeth many things, useth also many means, by right & by wrong, to come to his purpose.  
These things being taken away, it will not seem very hard, neither to cast away these detestable usuries, neither by any mean to secure needy brethren.   

¶ Of the usury of them, which give their money for usury, either unto merchants or unto Princes.  
Hitherto we have considered that usuri, by the which the poor is bounden unto the rich, & the goods of the bare and needy are supped up: and of that kind of lending, by the which Christ commandeth us to secure needy brethren.  
Now must we speak of those, which have money by inheritance or gotten otherwise, & lend it unto rich men, merchants or princes, upon condition too receive every month, or every year, some usury, the stock in the mean time abiding whole, to be restored when they will call for it. Here springeth a question, what sin is committed in this kind of usury. They say neither is burdened, neither he that giveth, nor he that taketh usury: but by good provision they have both profit. He, that giveth usury, doth use his stock well, and gaineth so much of it, that with out any loss he can give usury.  
On the other side, he that taketh usury of his money: he gathereth as it were a yearly fruit, without any dekey of the stock, which by these means he may reserve hole unto his heirs. When as therefore here is no hurt, how can here be any sin against charity? and there be none, how may this usury be called unlawful?  
I answer. That this must needs be granted: that there is not so great sin in this kind of usury, as in that, by the which usury is taken of the poor, which cruelty is forbidden, not only, by the laws of Christ, but also by the laws of nature.  
For it is plain cruelness, to seek after lukar, out of the labours, and calamities of the poor. Wherefore this usury, of the which we shall speak now, differeth much from that, which by no means can be tolerable. Howbeit, in the mean season it is not too be supposed, that there is nothing, which can be reproved in the usury of rich men. For the righteousness of a christian man doth not rest in that he doth burden no man in any bargain or business. Wherefore we must see, which be the circumstances of this usury, for the which it may not be commended.  
first, this I suppose is sure: that there is in both, as well in hi● that giveth, as in him that taketh usury, a respect of private profit. For neither the one for brotherly love dareth out his money unto a rich merchant, but for too receive of it yearly or monethlye gain: nor the other is so ready to give usury, that he would give it, if he could keep it with his own advantage. For as he saith: The love of money groweth as much, as the money itself groweth. Notwithstanding he giveth usury without wrangling, lest that he should be forced too restore the whole stock, or to be noted of evil credit.  
There be many notable examples of this matter. Therefore, seeing that the rote also of this usury is the love of private profit, I do not see, how it can agree without blemish unto christians, which ought to be furthest from love of private profit. Let no man seek those, which be his own, sayeth the Apostle, but those which belong unto others.  
The love of private profit, with the loss of others, is so evil that it ought not to be suffered amongst the gentiles: and to gape for gain, although it be without damage to others, yet is it a thing of itself that ought to be far from christians, even as to live delicately and idly, although a man do so live, not hurting nor hindering others. Wherefore as they sin, which live delicately in the houses of princes, of noble & rich men, albeit they feel or perceive no hurt of it: so a christian man sinneth, coveting private profit, albeit he go so about it, that he seek for his own gain, not of the need of poor men, but of the wealth of the rich.  
Moreover he, that taketh usury, must take good heed, whether he serve his own lack of believe or not.  
For it is not enough for a christian man, so too deal with his neighbour, that he can not complain: but he must also consider, what faith he hath toward God, and how all things, which he doth, agree, or disagree with sincere faith.  
And to come to the trial of this matter, let him think in himself, which taketh usury, that it is better to take to himself his own money, and to put away the gain of usury. But if he fail in faith, then shall he soon fall in these thoughts. If I should live not upon usury, but upon the stock, it could not sufficiently discharge my necessary expenses, throughout all my life, & then what could be left after my death unto my children and successors? where upon should they live, if I should spend all?  
But these be thoughts not of faith, but of mistrust: and arguments of a mind so given to usury, that he supposeth, no way can be for him to live, if he must forsake usury.  
But they make this objection: That the Lord must not be tempted, as though it were a tempting of God by sure trust, according to God's word, to hang upon his providence, and to forsake that kind of living, in the which men live idly, seeking by usury to have all things necessari. If it be a tempting of the Lord, not to live upon usury: what excuse is there for so many godly fathers, prophets, apostles and others, both of the old testament and of the new, as did rather suffer poverty and hunger, than embrace vantage of usury? Doth Christ teach this too tempt the Lord, when he commanndeth them not too gather treasure unto themselves: and to lend, looking for nothing thereof? To tempt the Lord, is to trust unto the Lord, where as nothing is promised of the Lord: and to neglect the trades of living and doing, which he teacheth, and too use other.  
But I find no where, that the Lord hath promised too nourish & keep us by usury in idleness. Wherefore, this is rather a tempting of God, to live in idleness, & also to consecrate children unto idleness: and then to trust, that money yielding yearly usury can be able continually to give them enough, lose rue not only for necessares, but also for superfluous pleasured.  
Wherefore also their reason is but vain, which too cloak their usury say: when as for usury I do commit my money of trust unto others, then do I let it forth to danger. For it may chance that the merchant, which useth my money about his merchandise business, either by misfortune, or else by his own negligence fall into poverty, and so my whole stock be lost.  
Wherefore whiles fortune favoureth, it is not far amiss that I take usury of him. So is the usurer tossed in uncertentes, and casteth his goods into jeopardy, far unlike unto them, which trusting to God occupy them selfs honestly.  
Gameners' also jeopardy their money in uncertente, & yet no wise man doth allow the love of Gamening in a christian man. After this sort, when as they will not be such as tempt God, they confess by word and deed, that they cast their money into uncertain success & dangers, when they let it forth for usuri, and so they tempt God.  
Thirdly, thou shouldest consider, how that rich merchant or prince behaveth himself, which payeth thee usury. Thou thinkest it is a sufficient excuse for usury, that he is not so poor, as by paying of usury to hinder himself. But if thou make a good reckoning, thou shalt perceive besides these, other things to be considered.  
But if he labour, by the abust of thy money, to get great riches, either unto pride and riot, or else unto the practice of tyranny and wars, to lay waste & oppress other countries, and also his ●…ne: then I pray thee, how canst thou glory, that thy taking of usury is blame less: seeing that for it thou art made to serve other men's sins, in making thy money subject unto such men's lusts? Thinkest thou, that thou mayst freely let out thy money unto any use, so that it be done to thy noun gain? Is not money let out of usurers the greatest cause of riotteousnes daily increasing in this our age, of pride more than is amongst the Heathen, of shameful idleness of many thousands, of so many bloody wars & spoiled subjects? If thou be a christian man, how canst thou keep no reckoning of these things?  
There is as it were a certain conspiracy betwixt them that give, and them that take usury. For they lay their labours together, whereby they serve, on either side, their own gains or affections, and so they join together one with the other to commit sin.  
It is a heavy thing, if any man alone, and by himself do sin: but how much more weighty aught it to be thought, if any man for private gain do so bestow his diligence towards his neighbour, as to nourish him also in his naughtiness?  
Fourthly also this is to be considered, how this kind of usury letteth the works of charity. As concerning that money, which that usurer hath unoccupied, and needeth not to be bestowed upon any necessary household affairs, that it do not remain idle and unfruitful, but that he may take some profit of it, he supposeth that it ought to be let out unto some use. Therefore he letteth it forth unto usury, and this way he thinketh that he doth well provide for his own profit. But I beseech you when shall he, being of this mind, help his neighbours round about him, that be poor and nedi? That, which he taketh up of usury, he appointeth partly unto necessary uses, and partly unto the gain of usury, to increase his stock yearly by such gains, as he can get. Whereof, can a man think, that he will give unto the poor: whereof will he freely and without usury lend unto the poor that asketh: of that, of the which he findeth himself and his: No, I suppose: wherefore should I give, sayeth he, unto others that, which I need myself? Paul sayeth: that your abundance may fill up their want. Here is no abundance, all that I have is necessary. I must take heed too beautify this estate, which I ●eceyued of my ancestors, I must regard mi name and my honour, I must, as mere is, keep my wife and children not beggarly & barely, but liberally. Here is need, not of a little and common sum of money, but of a great and notable. Will he give of that, which he appointeth unto usury? No, no. These he thinketh be holy things, not too be touched. What then remaineth, but that in such a man that works of charity be suppressed by diligence to get money: especially if this usury be thought not unlawful, so that a mind, possessed with love of money, can be nipped with no feeling of sin, but as in a lawful matter thinketh there is no danger.  
And so we hear these answers, when as any thing is asked to be borrowed of such men: I would lend say they, if I had money in a readiness, but at this time I have no money, wherefore ye must be content, albeit so I lend nothing.  
So they neglect and excuse a deed of charity. But why have they no money at hand? Therefore, because part is appointed unto household and daily charges, part to enrich and increase the stock,  
And hereof we see it cometh oft to pass, that they which be so minded upon usury, do not out of hand pay the hire, which they own neither unto smiths, neither unto tailors, neither unto shoemakers, but suffer it certain years to grow into great sums, lest that they should be constrained to cut of any portion of money, belonging either unto usury, or unto the family: howsoever those work men, unto the which they be indebted, in the mean time been at home with need oppressed. What thing can be devised worse than this is?  
Therefore, if those be well weighed, which I have heretofore recited, that is to 〈◊〉, how this usury is the nori●…ente of pri●…te profit, and serveth incredulite & mistrust unto such abuses, as money let out unto usury serveth, and how that the deeds of charity be destroyed, by desire, to gather money: I think that it is evident enough, that this usury, which is exercised amongst rich men, as though it were lawful, can not be allowed of them, which know what is required of the professors of christian faith, which bear such a badge of brotherly charity, and of contempt of riches earthily, that without them, they can not be counted to be christians.   

¶ Of the usury of widows and the fatherless.  
THey, that be tutors either of widows or of the fatherless move here a question, concerning such money as is not their own, but remaineth by inheritance unto widows and orphans, whether it be lawful for them to let out that money unto usury, and deliver it to be used of them, which without their own hindrance may yearly repay some usury. They say the money is not ours, but we be trusted with it. That, which we do, is not for our own gain, but for the widows and fatherless. Wherefore we are not in this too be blamed, as though by taking usury, we seek our own. For we seek not our own, but the profit of others, widows & fatherless: and so we fulfil the work of charity, and we do as we are bounden by promise unto them.  
I answer: I know that this was a custom amongst our fathers, afore pestilent usury had defiled the church, that that was permitted unto widows & orphans, which was permitted unto none other. All usury was called evil, except that of widows & of the fatherless. At the last, all the gates were opened unto this evil, and gain of usury granted too any man. But how well widows and orphans were provided for, the corruption of the times following doth evidently witness. There could have been brought no evil more noysomme into the church of Christ, by the which afterward the goods of widows & fatherless began miserably too be wasted. For when as the fire of usury hath eaten up all the wealth of a family, after the death of the father of the family, what remnant remaineth unto widows & fatherless, that may be let out unto usury.  
Should it not have been better for the provision of widows & of the fatherless, if liberty of usury cold no where have had any place among christians? Now, because gain of usury is crept in under the pretence of widows & orphans, unto them can not come of the usury of these times any so great gains, as hurt and hindrance, that is sprung out of that sufferance of our ancitours.  
Furthermore, it is evident enough by reason of that sufferance that usury was not therefore suffered unto widows and fatherless, because it was lawful: for if it had been taken as lawful and faultless, wherefore should there have been any sufferance and permission? but for that, which was unlawful unto others, was thought that in such sort it might be suffered unto widows and fatherless, when as charity the mother of all liberality, began in the church, not only to wax cold and fruitless, but utterly dead and vanquished.  
But, & if the apostles precept, concerning widows .1. Timon .5. had been kept, certainly they might far better, & more christian like have been provided for, than by sufferance of unlawful usury.  
If a young woman were a widow, she should be occupied with some honest labour, and being of a base stock, she should be either a waiting, or a bond servant unto her ancients, until such time as God did give good occasion of convenient marriage. If she were old, she should live simply of her own, so long as her own goods did last: and after that they were spent, she should be fond of her kinsfolk, or if they were not able, then should she live upon the church goods, according to the custom of the Apostolical church. When as at the beginning of the growing of the church by faithful contributors church goods were laid together, how were they then disposed? They were divided, according unto every man's need, and were not let out unto usury for gains. That simplicity did well agree with faithful Christianity: and did much commend that charity, by the which badge Christ's scholars are known. But now in this usurers world and season, how faithfully the need of widows & fatherless is provided for, it is by over many examples daily declared.  
Howbeit, that usury might easily be suffered, by the which it is thought that the need of widows, fatherless and power hospitals be provided for, if the confuse heap of other usuries and unlawful bargains might be utterly taken away, either by the authority of god's word amongst them, that will be taught to fear God, or else by the power of the magistrates, which ought in these assembles, summoned by the Emperor, not to be lest regarded: if, as is pretended tended, so there be indeed any seeking of the reformation of Christ's church.  
Wherefore it is heartily to be wished, that if all usury can not utterly be banished out of Christ's church: yet at the lest that this usury be not suffered, by the which the substance of poor men be miserably, contrari unto christian charity, peeled and piked, yea, supped up and devoured: I mean that usury, which the rich doth require and take of him, whom he knoweth to be unable to bear the hindrance of usury, and unto whom through the affection of true love, according to the sentence of Christ our saviour, he ought either by giving or lending to stretch forth his hands, not too spoil, but to help.  
Against this kind of usury: The Canonist have appointed certain penaltes besides gods punishment, which the usurers deserve. first that they be noted of infamy, with infamy of the law, and that also by the civil law as well as by the canon law. Furthermore that they be not admitted unto the communion of the church. Thirdly that they be imbarred of burial belonging unto Christ's church.  
Fourthly that their testaments and wills be of none effect by any law, with many others such kinds of just penaltes. But these have remained in papers, and in the mean season usurers in the church have honours with unlawful gotten goods. And such unshamefastness hath prevailed unpunished, that many magistrates, princes, & other great personages do give liberty unto the jews, in their dominions to exercise not only simple usury, but also that, which is named usury of usurers & they do not only give licence, but they also let out houses, & bargain with them for certain exaction, what they shall yearly pay for liberty to exercise usury, & most unrighteously they force their subjects to be bound to pay such usuries. And here is settled that bishoplike correction, which pardoneth ravens, and plagueth doves But here we make an end of this consideration of usury. For as I said of the first it might well be though great folly, to be much occupied in such a matter, that, being like unto the gout, can be helped by no hands of any surgery. This evil is waxen so big, that after the admonition of many good men it is become uncurable. For it hath corrupted even the crowns of the heads of those, which ought by their authority to have withstand such corruption, and to have kept and ordered the other lower members in the trade of true righteousness. It is Christ'S saying: If the salt be unsavoury, what shallbe seasoned therewith? also: Ye are the light of the world. If the light, which is in you, be darkness, how great shall the darkness of the body be? There remaineth nothing else, but that we look for the hand of the Lord, which soon shall remove out of the church all kind of corruption. The Lord come at once, and deliver his Amen.   

✚ An advertisement of the translator. T. L.  
Loncerning lending, here may any man easily see, who, what, to whom and to what end christ hath taught and commanded to lend. First he that hath received any talon at the lords hands, he himself must put it forth. Math. 25. Luke .19. For if he do not occupy it, then shall it be taken from him and he be condemned for not using of it. Also he that hath, must dispose of that, which he hath, unto him that lacketh. Luke .3. And the end of doing good and lending unto him, that lacketh & needeth, must not be to hope or look for glory, gain or any thing thereof unto himself. Luke .6. So he that hath but only to find his wife, children & family, or but only a sufficient stock for his own trade in his own vocation: he must, as the sower dareth his seed unto the good ground, so with diligence lay forth & lend, he himself his own stock to his own occupying. And he, that besides such a stock hath any more he must reserve and keep the residue to be in a readiness to be given in alms, or sent to relieve others that be needy. And this being done to the end that god may be glorified, & the needy relieved, without any looking for of glory or gain worldly to himself, he shall be sure to find this a very profitable and godly usury: but if any man for worldly policy, private profit or vain glory, do pull from the finding of his family, from the maintenance of his own exercise in his own trade, or from the charitable relief of the needy, to lend unto the rich and wealthy, that is uncharitable, unlawful and ungodly. I do not think that buying and selling, lending or giving, or any indifferent bargeyning amongst wealthy rich men is evil: but as concerning usury I advertise all them, that be wise and well learned in other matters & yet cannot, or will not see their own danger in this case, that they would call too remembrance the example of covetous Balam, which being so wise a Prophet, that he could see many things long before to come unto others yet by love and looking for the reward of wickedness, became much more dull and blind than a veri Ass, to see in his own ways his own danger. Nu. 22. And I also advertise them, which give counfel concerning usury unto such others, as would have an easy living upon other men's labours, that they make no cushions to lay under their elbows Eze .13. And that they be well advised afore they answer such, as by the idol of covetous gains in their hearts do provoke the lord, to make them answer so agreeable unto the filthy meaning of their own minds, as is appertaining unto the utter perdition of both the asker & the answerer. Ez 14. And finally I advertise every private person, that they learn of Achan the son of Carmy not by ungodly gains to pollute the whole finding of their family, the hole stoke of their trade any the hole abundance of god's providence in their hands, yea I advertise every Christian congregation as they desire to stand in the profession of Christian religion against their enemies afore god, that they remember the word of god, my ●essyng that Alcan, by joining vn●… gains unto his own stuff, had polluted all the Israelits so that they could not stand afore the face of their enemies nor have god to be with them, until they had utterly ro●ed out that ungodliness from amongst them.  
The lord grant, that charitable alms may utterly banish all covetous gains from amongst faithful Christians. AMEN.