Of the lawful and vnlawful vsurie amo[n]gest Christians, added by Wolfgang Muscul vnto the ende of his booke vppon the Psalmes

Of the communion gospel , and the scriptures of . god , are vntrue ? God forbidde . Priest . Truly yonge man , I am sorye for you . I am affrayde that I shall bee fayne to put you vp to my Lorde : then are ye vndone . Prentyse . Dooe as ye shall thynke beste . Fare ye well master person : God open youre hearte .

Be ashamed of your doings ye Papystes .

✚ Of the lawful and vnlawful vsurie amongest Christians , added by Wolfgang Muscul vnto the ende of his booke vppon the Psalmes .

¶ The Preface .

Amongest other euils of this present tyme , also pestilente vsurie is soo farre growen and towardes the vengeance of God , that I maye thincke it altogether in vaine too speake any thinge agaynst it , yea , though it were spoken with much earnestnes , and singular endeuer .

For we haue knowen by experience , that this euill did then specially encrease , when as in our time it began to be openly blased & reproued by the preachinges & writinges of godly learned men : that almoost euen as the disease of the Canker , after cuttinge groweth & spredeth more hurtfulli than afore so after iuste and deserued reprouinge is thys becomen vncurable and moost noisome .

Wherefore I mighte well bee thought to loose my labor , and as it is sayde by a prouerbe , to wash tyle stones , if I were not bonden by promes , and forced by letters of my brethren .

Therefore that I maye in anye wyse kepe promes , and please my brethren , I will soo farre speake of vsurie , as maye bee profitable vnto them that be godlye , and as yet not so much infected with this pestilente disease , as is paste all hope . I know at what tymes , and by what persons there hathe ben disputations concernynge vsurie , not onely in Germany , but also in the scholes of other contries : but I will not meddel with scholerly shredinges , that be as faste intangled one with an other , as the nature of vsurie it self is inwrapped together , but I will simply vtter those thinges , whiche are mete to be spoken , withoute anye cumberous contention .

Fyrste I wil tell what vsurie is . And then that it may be sene , if it can be lawful vntoo Christians , I will conferre it with the doctrine of Chryste , and with the profession of Christen religion .

¶ Of the lawefull and vnlawful vsurie . Wolfgang Musculus .

☞ What is vsurie .

LEst that anye man might accuse me as a mainteiner of vsurie , I wil bring a definition of vsury , not now deuised of my selfe , but long ago setforth by them , whose godlines in Christes church hath gotten such authorite , as can not be roted out by vsurers , or by theyr defenders .

Hierom vpon Ezechiel in his .6 . boke doeth write thus . Some men thinke vsurie to be only in monei , the which thinge godly scripture foreseing doth take awai the ouerplus of euery thing , so that thou maist not receiue more than thou hast geuen . Also other , for money put too vsury , are wont to take littell giftes of diuers sortes of thinges : & they do not vnderstande that the scripture calleth vsurie and ouerplus , whatsoeuer thing it be , that they take more , besides that whiche they did geue . These be Hierons saienges . Ambrose of Nabuthe , sayeth . Many fleinge the preceptes of the law , when thei haue deliuered their monei vnto marchantes , do not exact vsurie in money , but of their wares thei take in valure as of vsures . Therfore let them hear what the law saieth . Thou shalt not take vsurie of meates , nor of any other thinge . Therefore meat is vsurie , and apparell is vsurie , and whatsoeuer commeth too the stocke is vsurie , and what name soeuer thou wilt geue it , vsurie it is . So sayeth Amb. Augustine also vppon the .36 . Psalme . defineth vsurie after this sorte . If thou commit vsurie to a man ( that is to say ) if thou lende thy monei , of whome thou lokest too receyue any thyng more than thou haste geuen , not onely money , but anye thinge more than thou hast geuen , if it be wheat , if it be Wyne , if it be Oyle , if it be anye maner of other things , if thou loke to receiue more than thou haste geuen , thou arte an vsurer , and in that too bee disalowed . Thus sayeth he . Therefore , accordinge vnto these mennes sayinges : Vsurie is , not oneli to take , but also to hope and loke for any thinge , besides that which is called the stocke : that is to saye , besides that which is geuen , vnder what name so euer it be cloked . For the change of the name , doeth not take awaye the wickednesse of the vice which abideth .

And it is euidente in the .18 . of Ezechiel , that that is vsurie , what soeuer is taken besides the stock , when as the Prophet sayeth : He lendeth nothinge vpon vsurie , he taketh nothinge ouer . For as D. Kimhi doeth wel declare , what it is to lende vpon vsurie , it is expounded by that whiche foloweth , where it is added : he hathe taken nothinge ouer . And so is it redde in the .25 . of Leuit. Thou shalt not take of him vsurie , and anye thinge ouer , but thou shalte feare thi God . Thou shalt not geue him thy money vpon vsurie , thou shalt not geue thy meat to receiue more ouer . Also Cesars lawes in the boke of vsurie , in like manner call vsurie , whatsoeuer is taken besydes the stocke : howbeit thei suffer the vse of it after a sorte , of the which we shal speak afterwards . It is called vsura in latin , because for the vse of money a certain recompense is receiued , wherby there returneth some vantage vnto the vsurer . The Grecians call it Tocon , as a chylding or generation of the money stocke . In Hebrue it is named Neschech , of byting , because at the last it biteth him , which payeth vantage . Thus much is now sayd , to shewe what vsurye is .

☞ Wether vsurie bee lawfull or not .

WE do seke here too knowe not of vsurie of vsuries , whiche the Iewes dooe vse , of the whyche noo man doubteth , but that it is vnlawfull and abominable , & in no wise to be suffered : but of symple vsurie , by the whiche more is taken than geuen , whether it be muche or littell , whether it bee done in money , or in other thinges . For this vsurie some men suppose not to be vnlawfull of it selfe , but excepte it too be made vnlawfull by vnlawful circumstances . I deny not that there may be fonde a kind of vsuri , which is not vnlawful , but profitable : suche is that vsurie , whiche is called earth vsurie , by the which much more is receiued , than was bi sowing to the earth committed . This vsurie doth he geue , whiche geueth vnto all men all things , & ● withstanding , hath neuer the lesse . That vsuri is so geuen , that it hurteth nothinge the geuer , & muche profitteth the receyuer , and is not to be condemned of couetousnes , but rather by reason of great good will and excellent well doinge is muche to be praysed .

Beholde , here is a kinde of vsurie for the , lawfull , profitable , and godly , by the which Abraham and Isaac became ryche . By thys some tymes thirty folde , some tymes sixty fold , and some times an hundreth folde , without sinne is bothe geuen of God , & also receyued of man . This vsurie did oure forfathers much vse , which nowe is rekened vile , & forced too geue place vnto the damnable vsurie of money . And there is an other certen vsurie , by the whiche without any sinne , a man maye take an hundreth for one . This Christ him selfe in the sted of his father , as a shuerti doeth promise vnto his faithfull , saying : And eueri one , which shal leaue house , or brethren , or sisters , or father , or mother , or wife , or sonnes , or fyldes , for my name , shall receiue an hundreth fold & possesse life euerlasting . Mat .19 . Behold an other & a heauenvly kind of vsuri , vnto the whiche we be called & not feared from it . But I pray you , see how many there be , whiche sette their minds to the gethering of heauenvly riches , with so great gaines ?

By these examples of vsurie it is proued , not to be vnlawefull of it self , to restore more than thou hast receiued , or els to receiue more than thou hast geuen : but whether the sam sorte of vsurie , which in our tyme hath the vpperhand , & of the which at this time we speake , haue the same reason , that the vsurie of the earth , or the heauenvly vsurie hath , by the whiche God him self is ● greatest vsurer of all other , this nowe muste bee spied with simple & pure eies :

They , which defend customable vsurie , doe deuise manye thinges which thei mai shew forth , & wherby thei mai be bold to sai , that it is not vnlawful . Thei bring the law out of the boke , called the code in the treatise of vsures , by the whiche is permitted , yea ordeined the hundreth , & the halfe of the hundreth &c. & they thinke that the authorite of the ciuill law maketh that , which thei do , either not to be vsurie , or if it be vsurie , not to be vnlawful vsurie : we aunswer that the law maker was forced of necessite , not to defend vsurie , but too set some stai of exceding couetousnes , the which thing the text of the lawe it self proueth , for it taketh awaye great hurtfulnes of vsury , & apointeth certen measures , ouer the which nothing mai be claimed . His desire was without dout , that such charitie might preuail among christians as shuld leaue no place vnto vsurie : but for because that couetousnes did grow past measur , he iudged it nedefull that it shuld be kept in by latises or railes , & therfore he cut awai the hurtfulnes of vsurie , euen vnto the middest of it . Wherefore the law doeth not maintein vsurie , & make it lawful , but rather witnesseth that charite among christians was waxen cold , & most filthi & abominable couetousnes growen so farre that it must be kept vnder , by the authoritie of the Emperor . And so as the law of diuorce , made by Moises , dyd not excuse the Iew afore god , which vsed the law as to be giltles of breaking wedlock : likewise this ciuill law doth not make vsuri so lawful that a christen man mai vse it withoute offence afore god . As Christ spake vnto the Iewes of the law of diuorce : It was not so from the beginninge , & for the hardnes of your harts , Moyses did suffer a byll of diuorce , & so sente them back vnto the fyrste begynninge of lawfull wedlocke , vnto the which thei ought to conforme them selfs : euen so in this case or cause of vsurie , we christians must loke vnto the purenes , beginnings , righteousnes and equite of christen religion , which is to be sene Math. 5 . & Luc .6 . & we must not loke vnto the ciuil lawes . For thei are not made for christiens , whiche haue no nede of ciuill lawes , to the ende that thei there by should be stayed from their couetous desire , lest that the breake & leape ouer the border of measure . For they are so gyded by the spirit of loue , that thei loue their neighbor hartely , & are ready to bestow vppon him , not onely their money , but if nede be , euen their life also . Where as this loue preuaileth , there canne be no place for anye coueteousnes : nor there is no reason or cause for any suche lawes to be established by the whiche coueteousnes maye be measured . Wherefore the minde of the lawemaker was not too mainteyne him , which in lending requireth vsurie , but too prouide for him that boroweth : le●t that because he is oppressed with nede , he should be forced to borow monei , & then by the vnsatiable couetousnes of vsurers , he shoulde be vtterly pilled and spoyled , when as charite is so colde , that he can fynd none , that wil lend frely without vsury . Wherfore that law , made by a christian Emperour , concerninge vsurie , is a plaine profe , that loue of neyghbors was waxen cold , to the great shame of the christen name : & so it is far from excusing of vsurye , in any such sort as to make it lawfull . Christians are in case , partly by the inward gyding of the holi gost & partly by the lighte & authorite of gods word , to be called from all those thynges , whiche dysplease god : so that they nede not by any constraynt of Emperours lawes ether to be forced or feared . Cyuyl lawes do not forbyd al things that be vnlawful afore god : & what things they forbyd not those things they punysh not : howbeit therby it cannot be proued , that al thyngs ar lawful afore god , which ar not forbidden vnto vs by ciuil laws . They do not forbid anger , indignacion , vnpacyence , enuy , hate , pryde , euill lusts , couetousnes & such other as the Apostle calleth the dedes of the flesh , and sayth that they do shit out of the kingdom of god al those , that haue such minds . Gala. .5 . Wherfore no man that doth any such thing is therfore excused a fore god , because he is not condemned by any ciuil law . ☞ Agayne the ciuill lawes do not commaunde al those things , that are requisite vnto true rightuousnes . No ciuill law commaundeth fayth , hope , loue of god & thy neibor , pacience in aduersite , gentilnes , meknes , lowlines & modesty &c. Whervpon not with standing no man shold suppose , that he is not bounden vnto these , because that if he be otherwyse disposed , he is bi no ciuil lawes condemned . Furthermore they suffer some things for certain causes , which that not withstanding afore god be vnlawfull , & by gods word ar condemned . They doe suffer them not as in themselfs right & lawful , but that worse things may be shut out & displaced . So thus far also thei suffer vsury , that a measure of couetousnes mai be limited . Thei do not ponish whordome , nor take not awai the stewes : yet therbi no whormonger is excused afore god , nor that of the Apostle is not made of none effect Ebr .13 . Wedloke is honorable & holy but whoremongers and adultrers the lord shal iudge . Lyke wyse al those threatnyngs , whych in holy scripture condemne vsurers , be not therefore made of none effect , because they bee not condemned by ciuill lawes , but the ende of ciuill lawes is to be considered : and we muste not thynke that they are made to make men ryghteous afore god , but to kepe men some what in a tollerable order , liuing together , and that the malice of man should be restreyned wythin some border . These woulde I knitte vp in fewe wordes , for an answere vnto them , whyche by the pretence of ciuil lawes do so defend the vsury of our times , that they denie it to be vnlawfull afore God .

¶ Howe a manne shoulde lende accordynge vnto the doctryne of Chryste .

FOrasmuche as in thys place we demaunde , whether that vsurie be lawful or vnlawfull , not afore the world but afore God , and that therfore the pretence of ciuill lawes , or of any ordynaunces of manne , can haue no place in this question the cause of Christian professyon constrayneth vs to heare euen Chryst Gods sonne , and to learne of his mouthe , howe Chrystians should lende and not sinne in the sight of the lord . For of this oughte we to be well perswaded , that no thyng can be lawfully done , which striueth against the doctrine of our sauiour . Wherfore we must consider how vsury agreeth with Christs word . But first I do protest , that I speake not vnto the children of this world , but vnto faythfull men , which be perswaded that the doctrine of Christ is so godly , & conteineth such a rule of true godlynesse and rightuousnes , that all they muste nedes displease god , which do not hartely yelde & applye themselues vnto it . Math. 5 . Thus we reade , loke not from hym , that woulde borowe of thee . And Luke .6 . lende , lookyng for nothyng therof . And if you shall lende , from whence ye hope to receaue , what thanks haue ye ? For synners lende vnto siners that they may receiue like . Bi these words Christ did teache his , how they ought to behaue themselues in thys case , he putteth a difference betwixt them & the children of thys world . First he commanndeth that they do not denye hym that woulde borowe . Vnderstande so , that ther be abilite for to lend . For he which hath not himself , how can he be able to lende vnto others ? Hedoth not permit and suffer vnto hys , which haue the substance of this world , a liberte to lende or not to lende . That is to say , he sheweth that they ar straungers from the kingdom of god & from true rightuousnes belongyng vnto the children of God , which denye to lende vnto hym that nedeth & asketh . Therfore he warneth his , that they doe not that , if they wyll belong vnto him , & be in the nomber of gods chyldren . Thys commaundement the children of this world do not acknowledge , nor they ar not therto forced by ciuil lawes , but they wyl be at liberte to lende or not to lende : and they dooe not thynke that they synne , if they do denye hym that asketh , when as they may helpe hym . Wherfore if we haue pleasure in the profession of Chrystes religion , we must take hede to bee otherwyse mynded , than they be .

It is a synne great enoughe , if we denye our help vnto him , that woulde borowe . But truelye it is farre to much , if , like as infidels , we doe not beleue any ●sine to be done of vs , when as vpon a brother , that would borowe , we doe not best owe the duety of charite , as though those were tryfles that Christ sayeth : Deny not hym that would borow of thee . They saye , these are no commaundements , but counsels . Vnto the Iewes it is commaunded playnly Deu .15 . after this maner . If one of thi brethren , whych dwelleth within the gates of thy cite , in the lande which the lord thy God shall geue vnto thee , come vnto pouertye , thou shalte not harden thy hart , nor pul in thy hande : but thou shalt open it vnto the poore , and lend that , whych thou seest he nedeth . How then can it be , that Moses law should haue more perfect ryghteousnes , than the gospell of Chryst ? and that we maye freely doe , ●… leaue vndone the woorke of ch●… whiche thyng was not free vnto the Iewes .

And then also if it had been spoken in stede of a counsell : denye not hym that would borowe of thee , howe is it mete for Chrystians , that Chrystes counsel , so earnestly geuen , they maye cause to be taken vp or down , to or froo and to thynke that it beyng condemned shal not be punished ? He saith I speake vnto you whyche heare . Therfore they , that wyl be hearers of Christe , are bounde to obey his counsel , & they can not wynd themselues from it without sinne and losse of their saluacion : euen as the sicke cannot neglect the counsel of the phisicion without the domage of their helth . But in the .25 . of Deut. It is manifest that they synne contrary to gods wil , whych denye a br●… askyng to borow . Lest that ( saith he ) he cry agaynst thee vnto the lord , and it become sine vnto the. Afterwardes Christ prescribeth vnto his how they ought for to lend . Lend ( sayeth he ) lokynge for nothing therof . The which many so vnderstand , that no profit , no lukar , no gayne , beesides that whyche was lent , shold be loked for , & receued : & this is that which is specialli required of him , which desireth to kepe his hands cleane from vnpure vsury : but that is not the ful menning of Christ , whiche requireth of vs by thys place , that we also lende vnto them , of whom we can not hope to receiue anye thing at all , whyche doth sufficiently appeare , by the wordes that he addeth , when he sayeth : if ye shal lend whereof ye hope to receiue again , what thanks haue ye ? For so synners doe lend vnto siners to receiue like . See , he sayth not to receaue vsury , ouerplus , some what besyds the summe that was lent , but to receiue lyke . Wherefore also here he putteth a difference betwixte his , & those that do not belong vnto him : for he requireth his not only to lende without profet , seing that siners do that some times but also with their own dammage and losse of lente money , to helpe their neighbour and brother , and so to lende , that they maye purchase vnto themselues fauoure of God .

Therefore here is a difference to be made betwixte the heathen and the Christian . The heathen lendeth first vnto those , that be able to restore that , whyche they haue receaued . Then vnto those , whych some tymes haue lente or bee able to lende . Thirdlye vnto frendes and kinred . Fourthly vnto those , of whom some kyndnes may be loked for . By these kinds of leandyng synne is not committed , howbeit as yet the righteousnes of the kingdome and sprite of Christ is not expressed . Wherfore they that be Chrystyans do thus lende .

First vnto them , that be not able to restore . Then vnto them , that neuer did lende any thynge , nor can not geue agayne . Thyrdly not onely vnto frendes , but also vnto enmyes , not onely vnto kinsfolke but also vnto others and straungers . Forthly , wheras no thankes geuyng , much lesse any recompence , can be loked for . And in doynge these thynges they declare them selues to bee in dede his children , whyche bryngeth forth his sonne ouer the good and the bad , and raynneth vpon the thankful and vnthankful : whych also Chryste requireth of hys , saying : that ye maye be the children of your father . &c. Bryng therfore vnto this rule of Christian righteousnesse those , whyche lende vpon vsury , and see howe farre they be from the rule of Chrystes word , which is so sette vnto all Chrystyans , that except they do conforme themselfes vnto it , they ought to be rekoned among sinners , & not among Gods children : yea they bee not so iuste as sinners . For so much rightuousnes is attributed vnto synners , that the lend with out vsury , & that they desier to receiue nothinge in the sted of lukar , but onely that whiche they did lend . Therefore by thys conference , we , whych loke vnto the rightuousnes of Chrystes kyngedōe , vnto the prescription of christes words , and vnto the professyd of christian religion may easely iudge how vnlawful vsury is vnto them , whych haue yelded them selues vnto chryste , and would be taken to be chrystyans . It is not belongyng vnto vs to iudge others . It belongeth to a Christian to answer to his profession , & not otherwise to iudge of things , whether they lawful or vnlawful , but acording to the prescription of Christs doctrine : and not so to behaue hymselfe in the triall of rightuousnes as afore a worldly iudge , but as in the sight of god , that he may be quitt of vnrightuousnes . Wherefore agreably wyth holye scriptures and Chrystes wordes we conclude , that that vsury , which marueylously in thys last time hath growen in the church of Christ , is not lawfull but damnable and very farre from the profession of Chrysts rightwisnes . How wicked a thyng vsury is to be seen in it selfe , any man may easely iudge excepte onelye suche menne , as thinke the sauour of lukar to bee swete , of what thyng soeuer it is gotten , the eies of whose myndes be vtterly blinded wyth the loue of couetousues . First , the vice of couetousnesse hath euer been iudged most vyle , not onely amongest Chrystyans , but also amongest heathens . And that is the rote of vsurye . Take away the loue of money & couetousnes , & we shal haue no vsurers in Christes churche . Secondarelye , who doeth not see , howe wicked a thyng it is , to hunte for gayne , gotten by the laboure and swete of others ? For vsurie , whyche is geuen , commeth not of the care & trauell of the vsurer , but of hym , that payeth , foenus , vantage .

Thirdly , thys is farre from equite , that the vsurer , wythout any losse or danger of his mony , receiueth lukar , so that he is in daunger of no dammage , what soeuer chance of the dice commeth : but the miserable man , which paieth vsurie , is forced to beare the losse of misfortune and chance . He hath all the hurte that happeneth , the vsurer hath no thyng but the gayne that is taken , and the stoke that is saued .

Fourthly : Thys is also more ouer , that howe greate vsurie , and how many yeares so euer the detter paieth , yet not withstanding the whole stok remaineth & is nothing lesned or worne by occupyinge . But howe sore these thinges dooe greue the mind , & decaye the abilite of the payer , I nede not to geue ani aduertisement , seyng by experience the thing is euident . When he that is in such case , perceaueth that thys pestilent euil can not be ouercomen , them being vtterly discouraged he forsaketh wyfe & children , & leaueth what other goods so euer he hath vnto the vnsaciable violent couetous vsurer . So .1 . Sam .22 . We reade that they did , which oppressed with det conueihed themselues vnto Dauid an exile . Such sightes , when as magistrates winke , godlye men beholde dayly afore theyr eies with sorow & sighinge . And that which is most greuous , in the same season when as such vsurers ought to haue no place amongst citizens , then doe they inioye honours in the church and in the citie .

¶ But the vsurer replyeth .

IT is ( saith he ) common in euery mans mouth : He that is willing hath no wrong , I send for no man . I force no man to take money of me . Thei come of their own accord , thei take my money , & do not aske it of any other condicion , but only of vsury ? What do I in thys case offende ? Let them leaue me my money to my selfe , if the dammage of vsurye be so greuous vnto them . I answer , these are the sayinges not of a christian man , but of a very heathen , yea of him that hath no mynde of man .

Nede is a sharpe shaft . These wretches forced by nede come vnto thee , of whose wretchednesse thou cruelly & filthely takeste thy vantage . The vsurer replieth agīe : But when as they receiued mony of me vpon condicion of vsury , thei wer glad and dyd geue thankes . What iniure can thys be , whyche causeth gladnes and thankes geuyng : I answere , that these wretches reioyce & geue thanks , not because they doe fele a benifite , but because they suppose that by thys domage of vsurye , they maye ease the greuous necessyte , whyche doeth oppresse them presently . Surely they desier rather simpli to borow money , than to take it vpon vsurye . But for because so gret inhumanite preuaileth , that they can no where finde such liberalite as lendeth frely , they ar glad to take money vpon vsury : but thys kynde of gladnes at the last turneth into greatest heauines . And when they fle from charibdis , thei fal into scilla , from the roke into the gulfe . Chrisostome doeth well compare this gladnes of takyng vsurye moneye , vnto the bitynge of a serpente called aspis : for euen as he , whyche is bitten of the Aspis , doeth gladlye fal onslepe , & by the swetnesse of deadly slumber dieth , because in sleping the poison passeth to euerye member : so he that taketh money of the vsurer is presently glad , as though he had a benefite , howbeit vsuri , hauing spedy passage to all that he hath , turneth all into det . And Cato the elder , being demaunded what it was to take vsurye , answered , the same that it is to kill a man . Thirdly they , which seme to haue some tast of Christes gospel , do bryng that , not by thee which they may amende them selues , but by the which they would cloke their vngodlynes : but al the summe of the law and the prophets , as Christe witnesseth , standeth in this , that what I would should be done vnto me , the same I doe also vnto others . Vnto mi self I wold wish no other condicion , but for one hundreth florens , to repay euery yeare fiue . What sine is it for me them to take so much of others ? For I my selfe take vpon thys condicion so oft , as nede is . So many I geue to others , and agayne so many I take of others . I answer , it is moste vngodlines to abuse Chrystes word , which ar so compared to mainteine not couetousnes but brotherli loue . Thou as is euident , dost the same toothers , whiche thou requirest of others . If thou do this of a charitable sprit , set thiself in the place of the pore & nedye , & cloth thiself with the affection of hys nede , thinking , what thou , beyng in his case , woldest that the rich shold do vnto the , whether that thei , shold lend vnto the with vsury or without vsury ? Vndoubtedly thou wouldest rather without vsury . For that shoulde be more profitable vnto the , than if thou sholdest be burdened with chargeable vsury . Wherfore that sayinge of christ : Do vnto others , as thou woldest that others shold dooe vnto the , that muste thou vnderstand to bee so spoken , as what thou woldeste wishe done vnto thee , being in such case as thi neighbour is , the same muste thou do vnto him , with the same frendly louing affection , with the which thou art minded towards thyself . Search thyn own conscience & iudge indifferently whether thou mayst say truly that thy pore nedy neighboure is so loued & helped of thee , as thou placed in his case woldest be loued & helped of others . Wherfore seing thou canst not truly say this of thyself , what availeth it deceitfulli to dali with the saying of Christ our sauiour ? Also thou geuest vsury vnto others , & takest of others . I heare this , & I besech the tel me for what cause thou geuest : & for what nede : for the same , for the whiche they doe geue of whom thou takest ? No , no. Thei beare the dāage of vsury forced bi nede thou bearest no dāage , but for hope of greater gaīe , not for nede but for couetousnes , geuest .v. for an .c. to gain x. xv . xx : and thou so geuest & takest , as many sacrificing priests ar wont to offer a halpeny to kepe vp in the church the gaines of offering , & to prouoke the people to offer by their e●sample : & by that wai for laieng down one penie they take vp ten . So very wel doe vsurers & Symoniaks agree , because they are both caryed by one sprite of couetousnes . Forthly whan as the vsurer feleth himself in a strait , & seth no way to defend vsurye , he turneth towards other artes & saith : if vsury be such a thyng , ● I do sinne if I take , then I knowe what I wyll do . I will lende no parte of my money vnto any man . I wyll kepe it vnto my selfe , le●t that I shold be an vsurar . I answer , this is that escapyng of vsurye , for the which the Emperors lawes wolde not vtterly forbid vsury . Wilt thou kepe thy money to thy self ? Afore the courte of the world ● is lawful , but it is vnlawful afore the court of Christ , by whose commaundemente thou art bounden , not to deny him that wold borow of thee , but to lend , lokinge to receaue nothyng : wherfore if thou doest either of these , thou declareste the self not to be a Christian . Whether that thou withdraw lendyng vnto thy brother , ● asketh when thou art able , or whether that thou so lende as to take agayne : thou synneste alyke , both agaynst Chryst and against thy next brother . If thou lend nothing at al , thou sinnest not in vsury : howbeit the rote of vsury , which is couetousnes , thou norishest in thi heart , and art a transgressoure of Chrystes worde . If thou lende vpon vsurie , then thou synnest against the commaundement of Chryste . And to be short , as much as lyeth in thee , thou destroyest thy neighbor aswell by not lending as by lending vpon vsury . If thou withdraw lending , thou art worse than a hathen sinner : for sinners do lende vnto sinners , that they may receue lyke . If thou do lende for vsury , so art thou worse than many heathen , which by the law of nature kepe themselfes from that vice . Fiftly the couetousnes of the vsure● wil reply after thys maner : if I lende without vsury that , which is mine own can not be restored vnto me : for the pore hath nor so muche , that he may render agayne the hole summe . But if he shal geue euery yeare a certein vsury , them summe parte of my mony shal be restored vnto me I answere . Thou knowest the pouerte of thy brother to be so great , that he can not render the borowed mony : why then doest not thou yelde vnto the words of christ ? by the which Lu. 6 he saith : and your rewarde shal be great in heauen . And ye shal bee the children of the moste highest . And Luk .14 . And it shal be rendred vnto thee in the regeneracion of the rightuous . How doeste thou receiue nothing , when as for earthly gaine ● , which lasteth euer , shal bee rendred vnto thee ? Therfore this pretense is vtterlye contrarye vnto Chrysts doctrine , which teacheth euen therfore to do good vnto the poore , because he hath nothynge to geue agayne , that the heauenly rewarde may be purchased . And thou euen for the selfe same cause wilt not lend vnto the pore , because he hath not so much as to restore that , whiche he hath receaued of thee . Therfore ether thou doeste not beleue that Chrystes promyse is true : or els thou doest more desier temporal gayne , than eternal , earthly than heauenly . Sixtly . All that I haue ( sayeth he ) I haue gotten with great care and trauell , wherefore then shoulde I bestowe them vpon others in vayne ? What is it to me , that others doe not so take hede vnto theyr owne , as I doe ? What owe I vnto them ? I answer : Christ bestowed no smal thing● , redemyng thee vpon the crosse with his bloud : & for thy sake he became poore to make thee rich . Then what is it to Chryst that we take no better hede vnto our saluacion : And beesydes these , what thou owest vnto thy brother , heare the Apostle : Ye owe nothing vnto any manne sayeth he , but that ye loue one an other . Ro .13 . Thou owest therfore vnto thy nedy brother loue , & also vnto god thou owest thy selfe , & not only money . Wherefore beecause Christ hath loued vs & geuen hym selfe for vs , therfore we ought to bestow our lyues for our brethren 1. Io .3 . We doe all muche fayle in thys thyng , that without the affection of true loue , we loke vpon the slendernesse and humilite of oure brethren , & not rather vpon the wil of god & his manifest commaundements , albeit I keepe in silence the vnmeasurable worthynes of our free redempcion . Is the pore man vnworthi , vnto whom thou sholdst geue freely ? But Christ is not vnworthy , which requireth thys of thee . The pore hath not deserued thys benefite . Chryst hath deserued it . Is not the poore able to restore that , whiche he receaueth ? Christe is able to restore an hundreth folde , and to geue life euerlasting , as he also hath promysed Mat .19 . Sixtly because couetousnes is the most toughest wrangeler , the vsurer as yet replieth , saying : how should I live ? How shal I prouyde for me and myne , if I must so lend that I receaue nothing ? I answer , it is said of the lord : first seke the kyngdome of God & the rightuousnesse thereof , and all these shal be cast vnto you . And the gentils seke all these thinges . Therfore neither doeth thys w●… ge●inge waywardnesse belong vnto Chrystians : neyther ought we to feare , lest ● , by helpyng nedye brethren , we doe not well prouide or see to our own thynges . For thus we reade Pro .11 . Some distribute their own and become rycher , some catche that , whyche is not their own , and be euer in nede The soule , which blesseth , that is to say , which doth good , shall bee fylled with fatnes : & he , whyche geueth drynke , shal be satisfied with drinke . And Esa. 58 . Breake vnto the hongery ( sayeth he ) thy bread and the nedy & wanderers leade into thy house . When thou seest the naked clothe him , & doe not despice thy flesh . When as thou shalte haue powred forth thy ●oule vnto the hongry , & refreshed the afflycted soule , then shalt thou be as a watred garden , & as a well of waters that neuer fayll . And the Apostle .2 . Co. 9 . He hath dispersed , & geuen vnto the pore , & hys ryghteousnes abydeth for euer . He , which ministreth sede vnto the sower , wil also geue bread to be eaten . Therefore a fa●thful man shold not feare fallyng into pouerte by helpynge them that be poore . Howbeit I would not damne it if the Apostles saying might haue place : so that the abundance of the rich should help the lacke of brethren .2 . Co. 8 . But if of necessaries ther wer not so ready geuing vnto others , that might bee tollerable , so that the weaknes of fayth be not excused but confessed . But who can alow this in the church of Christ , that in so great riotous wast of al things lack , is not feared , but whereas the nedines of brethren should be releued there it is feared ? If we folowed that 〈…〉 rule , whyche is wrytten .1 . T●… 6 after thys sorte : hauyng what to eate , and wherwith to be clothed , let vs be contented , litell place shoulde remayne vnto this feare . Nature ( as he sayeth ) is sente away with a litle , but glotony beggeth vnmeasurably . See that honost labor bee exercised , idelnes auoyded , ryoteousnes layd a syde , & the abuse of al thinges shut forth : and we shal be without care vnder the protection and prouydence of God , and there shal be no nede to feare the necessite of penurie . Now when as so great coostes are bestowed vpon proude & beautiful buildinges , vpon riotous apparel , vpon al maner of dainty meates , howebeit I speake not of innumerable other things not necessary , what maruel is it that pouerte is feared , if the gaine of vsurye should fayle ? Suerely he must stand in nede of many thinges , whiche fedeth and clotheth those , that be hys , moste deliciously and gorgiously .

He standeth in nede of many thinges , whiche is purposed to leaue great ryches vnto his heyrs . He , that nedeth many thinges , vseth also many meanes , by righte & by wronge , to come to his purpose .

These thinges beinge taken awaye , it will not seme very harde , neither to cast away these detestable usuries , neither by any mean to succour nedy brethren .

¶ Of the vsurie of them , which geue their monei for vsurie , either vntoo marchauntes or vnto Princes .

HEtherto we haue considered that vsuri , by the which the pore is bonden vnto the ryche , & the goods of the bare and nedy are supt vp : and of that kind of lending , bi the which Christ commaundeth vs to succour nedy brethren .

Now must we speake of those , which haue monei by inheritaunce or gotten otherwise , & lend it vnto ryche men , marchauntes or princes , vpon condition too receyue euery moneth , or euery yeare , some vsurie , the stocke in the mean time abiding whol , to be restored when they wil cal for it . Here springeth a question , what sinne is committed in this kind of vsurie . They saye neither is burdened , neither he that geueth , nor he that taketh vsurie : but by good prouision they haue bothe profet . He , that geueth vsurye , doeth vse his stocke wel , and gaineth so much of it , that with oute any losse he can geue vsurie .

On the other side , he that taketh vsurie of his monei : he gathereth as it were a yearelye fruite , without any dekey of the stock , which bi these means he mai reserue hole vnto his heires . When as therfore here is no hurt , howe can here be any sinne againste charitie ? and there bee none , howe maye thys vsurie be called vnlawfull ?

I aunswer . That this muste nedes be graunted : that there is not so greate sinne in thys kinde of vsurie , as in that , by the which vsurie is taken of the pore , which crueltie is forbidden , not onely , by the lawes of Christe , but alsoo by the lawes of nature .

For it is playn cruelnes , to seke after lukar , out of the labors , and calamites of the poore . Wherfore this vsurie , of the whiche we shall speake now , differeth muche from that , which by no meanes can bee tollerable . Howbeit , in the mean season it is not too be supposed , that there is nothing , whiche can be reproued in the vsurie of ryche men . For the righteousnes of a christen man doth not rest in that he doth burden no man in any bargayn or busines . Wherefore we muste se , whiche be the circumstances of this vsurie , for the which it may not be commended .

Fyrst , this I suppose is sure : that there is in both , as wel in hi● that geueth , as in hym that taketh vsurie , a respect of priuate profet . For neither the one for brotherly loue lendeth out his money vnto a riche marchaunt , but for too receyue of it yearly or monethlye gayne : nor the other is so redy to geue vsury , that he wolde geue it , if he coulde kepe it with his owne aduantage . For as he saieth : The loue of money groweth as much , as the money it self groweth . Notwithstandinge he geueth vsurie withoute wranglinge , lest that he shoulde bee forced too restore the whole stocke , or to be noted of euell credite .

There be many notable examples of this matter . Therefore , seinge that the rote also of thys vsurie is the loue of priuate profite , I do not se , howe it can agree without blemish vnto christians , which ought to be furdest frome loue of priuate profet . Let no man seke those , whiche bee his owne , sayeth the Apostle , but those whiche belonge vnto others .

The loue of priuate profet , with the losse of others , is so euil that it ought not to be suffered amongest the gentils : and to gape for gaine , although it be without domage to others , yet is it a thing of it self that ought to be farre from christians , euen as to liue delicatelye and idely , although a man do so liue , not hurtinge nor hinderinge others . Wherfore as they sinne , which liue delicately in the houses of princes , of noble & ryche men , albeit they fele or perceiue no hurt of it : so a christen man sinneth , coueting priuate profet , albeit he go so aboute it , that he seke for hys owne gaine , not of the nede of poore men , but of the welth of the ryche .

Moreouer he , that taketh vsurie , must take good hede , whether he serue hys owne lack of beleue or not .

For it is not inough for a christen man , so too deale with hys neyghboure , that he can not complayne : but he muste also consider , what fayth he hathe towarde God , and how all thynges , which he doeth , agree , or disagree wyth sincere faith .

And to come to the trial of this matter , let hym thinke in him self , which taketh vsurie , that it is better to take to him self his own monei , and to put away the gayne of vsurie . But if he fayle in faith , then shall he soone falle in these thoughtes . If I shoulde lyue not vpon vsurie , but vpon the stock , it coulde not sufficientlye discharge my necessary expenses , throughout all my life , & then what coulde be left after my death vnto my chyldren and successors ? where vpon shoulde they liue , if I should spend all ?

But these be thoughtes not of fayth , but of mistrust : and arguments of a minde so geuen to vsury , that he supposeth , no way can be for him to liue , if he muste forsake vsurie .

But they make this obiection : That the Lorde must not be tempted , as though it were a tempting of God by sure trust , accordinge to Gods worde , to hang vpon his prouidence , and to forsake that kinde of liuing , in the whiche men lyue idely , seking by vsurie to haue all thinges necessari . If it be a tempting of the Lorde , not to liue vpon vsurie : what excuse is there for so many godly fathers , prophets , apostles and others , bothe of the olde testament and of the new , as did rather suffer pouertie and hunger , than embrase vantage of vsurie ? Doeth Christ teache this too tempt the Lord , when he commanndeth them not too gather treasure vnto them selfes : and to lend , lokinge for nothinge therof ? To tempt the Lord , is to truste vnto the Lord , where as nothing is promised of the Lord : and to neglect the trades of liuinge and doinge , whiche he teacheth , and too vse other .

But I finde no where , that the Lord hath promised too norishe & kepe vs by vsurie in idelnes . Wherefore , this is rather a temptinge of God , to liue in idelnes , & also to consecrat chyldren vnto idelnes : and then to trust , that money yelding yearly vsurie can be able continually to geue them enough , lose rue not onli for necessares , but also for superfluous pleasured .

Wherefore also their reason is but vaine , whiche too cloke their vsurie saye : when as for vsurie I do committe my monei of truste vnto others , then do I let it forth to danger . For it mai chance that the marchaunt , which vseth my money about his marchaundyse busines , either by misfortune , or els by his owne negligence fall into pouerte , and so my whole stock be loste .

Wherefore whiles fortune fauoureth , it is not far amis that I take vsurie of him . So is the vsurer tossed in vncertentes , and casteth his goodes into ieoperdy , far vnlike vnto them , which trusting to God occupye them selfs honestly .

Gameners also ieoparde their monei in vncertente , & yet no wise man doth alow the loue of Gamening in a christen man . After this sorte , when as thei wil not be such as tempte God , thei confesse by woorde and dede , that they caste their monei into vncerten successe & daungers , when thei let it forth for vsuri , and so thei tempt God .

Thirdly , thou shuldest consider , how that riche marchant or prince behaueth him self , whiche payeth thee vsurie . Thou thinkest it is a sufficient excuse for vsurie , that he is not so poore , as by payinge of vsurie to hinder him self . But if thou make a good rekeninge , thou shalt perceiue besides these , other thinges to be considered .

But if he laboure , by the abust of thy monei , to get great ryches , eyther vnto pryde and riot , or els vnto the practise of tirannye and warres , to lay waste & oppresse other contries , and also his ●…ne : then I praye the , how canst thou glorie , that thy taking of vsurie is blame lesse : seinge that for it thou arte made to serue other mennes sinnes , in makinge thy money subiect vnto suche mens lustes ? Thinkest thou , that thou mayste frelye let out thy money vnto any vse , so that it be don to thy nown gaine ? Is not moneye letten oute of vsurers the greatest cause of riotteousnes dayely incressinge in thys our age , of pride more than is amongest the Heathen , of shamefull idelnes of many thousandes , of so many bloudy warres & spoiled subiectes ? If thou be a christen man , how canst thou kepe no rekeninge of these thinges ?

There is as it were a certen conspiracie betwixt them that geue , and them that take vsurie . For they lay their labors together , wherby thei serue , on either side , their own gaines or affections , and so they ioyne together one with the other to commit sinne .

It is a heauy thinge , if any man alone , and by hym selfe do sinne : but howe muche more weightie ought it to be thought , if any man for priuate gaine doo so bestowe his diligence towardes his neighbor , as to norishe him also in hys naughtines ?

Fourthly also this is to be considered , how this kinde of vsurie letteth the workes of charite . As concerninge that money , which that vsurer hath vnoccupied , and nedeth not to be bestowed vpon any necessary houshold affaires , that it do not remayne idell and vnfruitefull , but that he maye take some profitte of it , he supposeth that it oughte to be let oute vnto some vse . Therfore he letteth it forthe vnto vsurie , and this way he thinketh that he doth wel prouide for his own profet . But I besech you when shal he , being of this mind , help his neighbors rounde aboute him , that be pore and nedi ? That , which he taketh vp of vsurie , he appointeth partly vnto necessary vses , and partly vnto the gaine of vsurie , to increase his stock yearly by suche gaines , as he can gette . Whereof , can a man thinke , that he will geue vnto the pore : wherof will he frely and without vsurie lend vnto the pore that asketh : of that , of the whiche he findeth him self and his : No , I suppose : wherefore shoulde I geue , sayeth he , vnto others that , which I nede my selfe ? Paul sayeth : that youre abundaunce maye fille vp their want . Here is no abundance , all that I haue is necessarye . I must take hede too beautefie thys estate , whiche I ●eceyued of my ancetors , I must regard mi name and my honor , I muste , as mere is , kepe my wife and chyldren not beggarly & barely , but liberally . Here is nede , not of a littell and common summe of money , but of a greate and notable . Will he geue of that , which he appointeth vnto vsurie ? No , no. These he thinketh be holye thinges , not too be touched . What then remaineth , but that in such a man that workes of charitie be suppressed by diligence to get monei : especially if this vsurie be thought not vnlawful , so that a mind , possessed with loue of monei , can be nipped with no feling of sinne , but as in a lawful matter thinketh there is no daunger .

And so we heare these aunswers , when as any thinge is asked to be borowed of suche men : I wolde lende saye thei , if I had money in a redines , but at this time I haue no monei , wherfore ye must be content , albeit so I lende nothinge .

So thei neglect and excuse a dede of charitie . But why haue they no money at hande ? Therfore , because parte is appointed vnto houshold and dayly charges , part to enrich and incresse the stocke ,

And hereof we se it commeth oft to passe , that thei which be so minded vpon vsurie , do not out of hand paye the hire , which thei owe neither vnto smiths , neither vnto tailers , neither vnto shomakers , but suffer it certen years to growe into great summes , lest that they shuld be constrained to cut of ani portion of monei , belonging either vntoo vsurie , or vnto the familie : howesoever those worke men , unto the whiche thei be indetted , in the mean time been at home with nede oppressed . What thinge can be deuised worse than this is ?

Therfore , if those be wel weyghed , whiche I haue heretofore recited , that is to 〈◊〉 , how this vsurie is the nori●…ente of pri●…te profet , and serueth incredulite & mistruste vntoo such abuses , as monei let out vnto vsurie serueth , and how that the dedes of charite be distroyed , by desire , to gather monei : I thinke that it is euident enough , that this vsurie , which is exercised amongest ryche men , as thoughe it were lawefull , can not be alowed of them , which knowe what is required of the professors of christen faith , which bear such a badge of brotherly charitie , and of contempte of ryches earthely , that withoute them , they can not be counted to be christians .

¶ Of the vsurie of wydowes and the fatherles .

THey , that be tutors either of widowes or of the fatherles moue here a question , concerning such money as is not their owne , but remayneth by enheritance vnto widowes and orphanes , whether it be lawfull for them to let out that monei vnto vsurie , and deliuer it to be vsed of them , which without their owne hinderaunce may yearely repay some vsurie . They saye the monei is not oures , but we be trusted with it . That , whiche we do , is not for our owne gaine , but for the widowes and fatherlesse . Wherefore we are not in this too be blamed , as thoughe by takinge vsurie , we seke oure owne . For we seke not our owne , but the profet of others , widowes & fatherles : and so we fulfil the worke of charite , and we do as we are bonden by promes vnto them .

I aunswere : I know that thys was a custome amongest oure fathers , afore pestilente vsurie had defiled the church , that that was permitted vnto widowes & orphants , which was permitted vnto none other . All vsurie was called euil , except that of widowes & of the fatherles . At the laste , all the gates were opened vnto this euell , and gaine of vsurie graunted too anye man . But how wel widowes and orphanes were prouided for , the corruption of the times folowing doeth euidently witnes . There coulde haue ben brought no euill more noysomme into the churche of Christe , by the whiche afterwarde the goodes of widowes & fatherles began miserably too be wasted . For when as the fyre of vsurie hath eaten vp all the welth of a familie , after the death of the father of the familie , what remnant remaineth vnto widowes & fatherles , that maye be lette oute vnto vsurie .

Should it not haue ben better for the prouision of widowes & of the fatherles , if liberte of vsurie cold no where haue hadde any place amonge christians ? Nowe , because gaine of vsurie is crepte in vnder the pretence of widowes & orphants , vnto them can not come of the vsurie of these times anye so greate gaynes , as hurt and hinderaunce , that is spronge oute of that sufferaunce of oure ancitours .

Furthermore , it is euidente enough by reason of that sufferance that vsurie was not therfore suffered vnto widowes and fatherles , because it was lawefull : for if it had ben taken as lawfull and fauteles , wherfore should there haue ben any sufferance and permission ? but for that , which was vnlawful vnto others , was thought that in such sort it might be suffred vnto wydowes and fatherles , when as charite the mother of all liberalite , began in the churche , not onely to waxe colde and fruiteles , but vtterly dead and vanquished .

But , & if the apostles precept , concerninge widowes .1 . Timo .5 . had ben kept , certenly thei mighte farre better , & more christian like haue ben prouided for , than by sufferance of vnlawfull vsurie .

If a yonge woman were a wydow , she should be occupied with some honest labor , and being of a basse stocke , she should be either a waiting , or a bonde seruaunt vnto her ancientes , vntill suche time as God did geue good occasion of conuenient mariage . If she were olde , she should liue simply of her owne , so longe as her owne gooddes did laste : and after that they were spent , she should be fonde of her kinsfolke , or if thei were not able , then should she liue vpon the churche goodes , accordinge to the custom of the Apostolical church . When as at the beginning of the growinge of the church by faithfull contributors churche goodes were laid together , how were thei then disposed ? Thei were diuided , accordinge vnto euery mans nede , and were not let oute vnto vsurye for gains . That simplicite did wel agree with faithfull christianite : and did muche commend that charite , by the which badge Christs scholers are knowen . But now in thys vsurers world and season , howe faithfully the nede of widowes & fatherles is prouided for , it is by ouer many examples daili declared .

Howbeit , that vsurie might easely be suffered , by the which it is thought that the nede of widowes , fatherles and power hospitals be prouided for , if the confuse heape of other vsuries and vnlawefull bargens mighte bee vtterly taken awaye , either by the authorite of gods worde amongest them , that wil be taught to feare God , or els by the power of the magistrates , whiche ought in these assembles , summoned by the Emperor , not to be leste regarded : if , as is pretended tended , so ther be indede any seking of the reformation of christes church .

Wherefore it is hartelye to be wished , that if all vsurie can not vtterly be banished oute of Christes church : yet at the leste that this vsurie be not suffered , by the whiche the substance of pore men be miserably , contrari vnto christen charite , pilled and piked , yea , supt vp and deuoured : I mean that vsurie , which the ryche doth require and take of him , whome he knoweth to be vnable to beare the hinderaunce of vsurie , and vnto whome throughe the affection of true loue , according to the sentence of Christ our sauioure , he oughte either by geuynge or lendyng to streach forth hys handes , not too spoyle , but to helpe .

Againste this kinde of vsurie : The Canonist haue apointed certen penaltes besydes gods ponishement , which the vsurers deserue . Firste that they bee noted of infamie , wyth infamye of the lawe , and that also by the ciuil lawe as wel as by the canon law . Furthermore that they bee not admytted vnto the communion of the church . Thirdly that they be imbarred of buriall belongynge vnto Chrysts churche .

Fourthly that theyr testamentes and willes be of none effect by any law , wyth manye others suche kyndes of iust penaltes . But these haue remayned in papers , and in the meane season vsurers in the church haue honors wyth vnlawful gotten goods . And suche vnshamfastnes hath preuayled vnpunished , that manye magistrates , princes , & other great personages doe geue liberte vnto the Iewes , in their dominions to exercyse not only simple vsurye , but also that , which is named vsury of vsurers & they doe not onely geue licence , but they also let out houses , & bargen with them for certayne exaction , what they shall yearely paye for liberte to exercyse vsury , & moste vnrighteously they force their subiectes to be bounde to paie suche vsuries . And here is setled that bishoplike correction , which pardoneth rauens , and plageth doues But here we make an ende of thys consideracion of vsury . For as I said of the first it myght wel be thogh great folye , to be muche occupyed in such a mater , that , beynge lyke vnto the gowte , can be helped by no handes of any surgery . Thys euill is waxen so bygge , that after the admonition of many good menne it is become vncurable . For it hath corrupted euen the crownes of the heades of those , whyche oughte by their autorite to haue withstande such corrupcyon , and to haue kept and ordered the other lower members in the trade of true righteousnes . It is Chrystes saying : If the salt be vnsauery , what shal be seasoned therwyth ? also : Ye are the light of the world . If the lyght , whych is in you , be darknes , how great shal the darknes of the bodi be ? Ther remayneth nothyng els , but that we loke for the hande of the Lorde , whyche soone shall remoue oute of the churche all kynde of corrupcion . The Lorde come at once , and deliuer his Amen .

✚ An aduertismente of the translatoure . T. L.

LOncernyng lendyng , here maye any man easelye see , who , what , to whom and to what ende Chryste hath taughte and commaunded to lend . First he that hath receyued any talent at the Lordes hands , he him selfe must put it forth . Math. 25 . Luke .19 . For if he doe not occupy it , then shal it be taken from hym and he be condemned for not vsing of it . Also he that hath , must dyspose of that , whych he hath , vnto hym that lacketh . Luke .3 . And the ende of doyng good and lendyng vnto hym , that lacketh & nedeth , must not be to hope or looke for glory , gayne or any thing thereof vnto hym selfe . Luke .6 . So he that hath but onli to find his wife , children & family , or but only a sufficient stocke for his own trade in his own vocacion : he must , as the sower lendeth his sede vnto the good grounde , so with diligence lay forthe & lend , he himselfe hys owne stocke to hys own occupying . And he , that besydes suche a stocke hath any more he must reserue and kepe the residew to be in a readynes to bee geuen in almes , or sent to releue others that be nedy . And thys beyng done to the ende that god may be glorified , & the nedye releued , without any lokynge for of glorye or gayne worldly to himself , he shal be sure to fynde thys a verye profitable and godly vsury : but if any man for worldly police , priuate profet or vayne glory , do pull from the finding of his familie , from the maintenaunce of his own exercise in hys own trade , or from the charitable relief of the nedy , to lend vnto the riche and welthy , that is vncharitable , vnlawfull and vngodly . I doe not thynke that bying and sellyng , lendynge or geuyng , or any indifferente bargeynynge amongest welthy rich men is euill : but as concerning vsurye I aduertise al them , that be wise and wel learned in other matters & yet cannot , or wil not see their owne daunger in this case , that they wolde call too remembraunce the example of coueteous Balam , whiche beinge so wise a Prophet , that he could se many thinges long before to come vnto others yet bi loue and lokinge for the rewarde of wickednes , became much more dulle and blind than a veri Asse , to see in his own wayes hys own daunger . Nu. 22 . And I also aduertyse them , which geue coūfel concernyng vsury vnto suche others , as wold haue an easy lyuing vpon other mens labours , that they make no cushens to lay vnder their elbows Eze .13 . And that they be wel aduised afore they answere such , as by the idol of couetous gaynes in their hartes do prouoke the lord , to make them answere so agreable vnto the filthi meaning of their own myndes , as is appertaynyng vnto the vtter perdicion of both the asker & the answerer . Ez 14. And finally I aduertise euery pryuate person , that thei learne of Achan the sonne of Carmy not by vngodli gaines to polute the whole finding of their familie , the hole stoke of their trade any the hole abundance of gods prouidence in their handes , yea I aduertise euery Christen congregacion as they desyer to stand in the profession of Christen religion agaynste their enemyes afore god , that thei remember the word of god , my ●essyng that Alcan , by ioynyng vn●… gaynes vnto hys own stuffe , had poluted al the Israelits so that they could not stande afore the face of their enemyes nor haue god to be wyth them , vntyll they had vtterly ro●ed oute that vngodlines from amongest them .

The lord graunt , that charitable almes may vtterlye banysh al couetous gaines from amongest faithful Christians . AMEN .