The nature of this sort of purchase, then very common, he himself explains in his clear and popular style: “If I have a hundred florins with which I might gain five, six or more florins a year by means of my labour, I can give them to another for investment _in some fertile land_ in order that, not I, but he, may do business with them; hence I receive from him the five florins I might have made, and thus he sells me the interest, five florins per hundred, and I am the buyer and he the seller.”[286] It was an essential point in the arrangement that the money should be employed in an undertaking in some way really fruitful or profitable to the receiver of the capital, i.e. in real estate, which he could farm, or in some other industry; the debtor gave up the usufruct to the creditor together with the interest agreed upon, but was able to regain possession of it by repayment of the debt. The creditor, according to the original arrangement, was also to take his share in the fluctuations in profit, and not arbitrarily to demand back his capital. At first Luther included such transactions among the “fig-leaves” behind which usury was wont to shelter itself; they were merely, so he declared in 1519 in his Larger Sermon on Usury, “a pretty sham and pretence by which a man can oppress others without sin and become rich without labour or trouble.”[287] In the writing “An den Adel” he even exclaimed: “The greatest misfortune of the German nation is undoubtedly the traffic in interest.… The devil invented it and the Pope, by sanctioning it, has wrought havoc throughout the world.”[288] It is quite true that the arrangement, being in no wise unjust, had received the conditional sanction of the Church and was widely prevalent in Christendom. Many abuses and acts of oppression had, indeed, crept into it, particularly with the general spread of the practice of charging interest on money loans, but they were not a necessary result of the transaction. Luther, in those earlier days, demanded that such “transactions should be utterly condemned and prevented for the future, regardless of the opposition of the Pope and all his infamous laws [to the condemnation], and though he might have erected his pious foundations on them.… In truth, the traffic in interest is a sign and a token that the world is sold into the devil’s slavery by grievous sins.”[289] Yet Luther himself allows the practice under certain conditions in the Larger Sermon on Usury published shortly before, from which it is evident that here he is merely voicing his detestation of the abuses, and probably, too, of the “Pope and his infamous laws.”