_Answ._ This is true _in thesi_, that such cases there are; but it is unproved and untrue in this case; for, 1. There is no such law. 2. There is no such reason or necessity of such a law. For God can as well make laws against unrighteous or uncharitable increase or usury, without forbidding that which is charitable and just, as he can make laws against unrighteous or uncharitable buying or selling without condemning that which was good and just; or as he can forbid gluttony, drunkenness, idleness, pride, without forbidding eating, drinking, apparel, or riches. He can easily tell men of whom and in what case to take use, and when not. He that would see all other objections answered, and the case fully handled, hath many treatises on both sides extant to inform him. II. That there is a sort of usury which is evil I know of no man that doubteth, and therefore need not stand to prove. _Quest._ When is usury sinful? _Answ._ As is before said, When it is against either justice or charity. 1. When it is like cheating bargaining, which under pretence of consent and a form of justice doth deceive or oppress, and get from another that which is not truly ours but his. 2. When you lend for increase where charity obligeth you to lend freely; even as it is a sin to lend expecting your own again, when charity obligeth you to give it. 3. When you uncharitably exact that which your brother is disabled utterly to pay, and use cruelty to procure it (be it the use or the principal). 4. When you allow him not such a proportion of the gain as his labour, hazard, or poverty doth require; but because the money is yours, will live at ease upon his labours. 5. When in case of his losses you rigorously exact your due without that abatement, or forgiving debts, (whether use or principal,) which humanity and charity require. In a word, when you are selfish, and do not as, according to true judgment, you may desire to be done by, if you were in his case. _Quest._ But when am I bound to exercise this charity in not taking use? _Answ._ As I said before, 1. Whenever you have no more urgent, and necessary, and excellent work, to lay out that money on, which you are so to receive. 2. Yea, though another work may be in itself better, (as to relieve many poorer, better men with that money,) yet when you cannot take it, without the utter undoing of the debtor, and bringing him into as bad a case, as any single person whom you would relieve, it is the safer side to leave the other unrelieved, (unless it be a person on whom the public good much dependeth,) rather than to extort your own from such a one to give another. Because that which you cannot get without a scandalous appearance of cruelty, is _quoad jus in re_ not yours to give, till you can better get possession of it; and therefore God will not expect that you should give it to another.