Lectures Upon Exodus 20, Lecture 9
¶The ix. Lecture continued vppon the 15. verſe.
WE learned the laſte day, that a man might not take any commoditie from another, vnleſſe he gaue the worthe of it againe. This rule ſaith ſore to the vſuall buyings, & ſellings of theſe daies when commonly all men regarde them ſelues alone, to make the moſte they can of their commodities, without any regarde had what his commoditie is like to be that dealeth with them, by that which he receiueth from them. Yet it is no other rule, but that cōmon one which we hauehave receiued by the light of nature, that wee may not doe that vntounto another, we woulde not hauehave done vntounto our ſelues. And who (I pray you) would hauehave the worſe at an other mans hand? Who would hauehave willingly leſſe giuen him then hee had deliuered vntounto an other? Or who could beare, that another man ſhould hauehave no regard how well or ill he had dealte with him? Then may wee not doe ſo vntounto others.
Wee muſt therefore thinck, that when wee come to buying and ſelling, we come to wittneſſe our louelove towardes our neighboure by our good dealing with him in his goods, and to leaue ſome teſtimonie of the feare of God, and a good conſcience behinde vsus: we come to make tryall of our faith to God, while we depend vppon his bleſſing for our prouiſion to liue well and happily, in following the rule of louelove and vpright dealing, whiche he hath left vsus, and not the deſire of our owne rauinous affection. But in verye deede, if a man ſhould looke to the dealinges that now are common in the worlde in all buyinges, ſellinges, and exchaūges, he muſt be forced to confeſſe that men come to buying and ſelling as it were to the razing and ſpoiling of ſome enimies citie or holde, where eueryevery man catcheth, ſnatcheth, and carrieth away, whatſoeuer he can come by: & he is thought ye beſt that carrieth away the moſte: his botie is taken to be the warmeſt, that hath made the moſte naked in the ſtreetes: he commeth home the merrieſt, that hath cauſed the moſte weeping and wayling, ſighing and ſobbing, to vtter the heauineſſe of the heart. Yet in all this oppreſſion, eueryevery ſuch offender perſuadeth him ſelfe that he is not out of charitie with his neighbour, but that hee loueth him entirely and ſheweth it well enough: for he giueth him good wordes in buying and ſelling, and hee intendeth no hurt vntounto his perſon. But the holie Ghoſte will bringe vsus to another tryall of our louelove, he will not be bound to that alone: and therfore doeth ſend vsus to ſee how louing wee are, by our dealing with him in his goods.
Therefore doeth the Apoſtle ſay very well to the Romanes, that this commandement,Rom. 13.9. Thou ſhalt not ſteale, is as the reſt fulfilled no otherwiſe then by louelove. Theſe oppreſſions therefore, theſe fraudes and deceiptes to pul another mans goods into our hands that are ſo rife eueryevery where, doe no leſſe declare our want of louelove (by the teſtimonie of the Apoſtle) then doe murthers, ſlaughters, and bloudſhed.
Now to come to the matter more particularly, by this rule is condemned all vttering of naughtie and conterfaite coyne or ware. For how can there be equalitie of commodities, where the one is not commodious or profitable at all?
Secondly, here is condemned all that vttering of money or wares (though good in thē ſelues) whiche hauehave ſome thinges cloſely ioyned with them, to vtter them with all and to increaſe the price aboue that which they are worth, and without thoſe additions, doe vſually go for: which thinges are no commodities nor merchandize at all of them ſelues, neither will they alwayes abide with the vſe of the thinges, and departing, they cannot but bring loſſe vntounto him that muſt hauehave the vſe of them, and leaue him (as we ſay) in the laſhe.
In this number are all thoſe, that ſell their commodities what ſoeuer, dearer then otherwiſe they are ſolde for in thoſe times, becauſe they giuegive day with them, and longer time before they bee payed, taking money for time, and making it to increaſe, and add to the value of their commodities.
Firſt vnderſtand, that time is no merchaundize: for who dare bee ſo bolde as to ſay that hee hath brought time into the market to ſel? or who hath giuen thee leaue to ſell dayes and monethes? There muſt alſo bee equalitie of cōmodities: the man hath giuen out for time, but when he commeth to the vſing or wearing of that thinge, hee findeth no benefite by reaſon of that time, which he hath paide for. In deede if a coate or cloake-cloathe ſolde dearer for time, would bee longer time in wearing then another coate of the ſame or like peece ſolde for preſent money, there were ſome reaſon in it, becauſe the buyer ſhould hauehave the ſame commoditie of time in the vſing of it, that the other had in the ſale of it.
Or if the corne ſolde dearer for time, woulde feede a mans familie longer then ſo muche bought for readie money, there were ſomething to be ſaid for it. And if it be anſwered, that he who receiueth it of vsus maketh a commoditie of time as we doe, for he ſelleth it thereafter, the matter is not yet anſwered, vnleſſe it be firſte proued that thou maiſt lawfully take money for yt, whiche though peraduenture one do not loſe by, (through his as vniuſt dealing as thine owne) yet thou art ſure another cannot but ſmart of it: for it commeth ſo muche the dearer to him that muſt vſe it, who reapeth no cō moditie for time, but rather loſſe and hinderance, notwithſtanding it hath increaſed thy gaine. And who hath giuen thee leaue to take ſome thing the more for thy commoditie, in conſideration of that, whiche wilbe gone, when thy commodities ſhall come to be taken commoditie of, and to be put to the vſe, for the which they were bought and ſolde, that is, to occupie, ſpende or vſe them as their nature doth require? There is no equalitie in that exchange, when a man muſt giuegive out ſomething for that, whiche he is neuer a whit the more, but rather ſo much the leſſe, benefited by, whenſoeuer it ſhalbe put vntounto that vſe for the whiche it was made, & in reſpect whereof we do take money for it, but in reſpecte of that commoditie which it will yeelde, when it ſhalbe put to that vſe and ende, whiche the nature of the thing requireth. Moreouer, if there be any thing of good reporte,Phil 4.8. we Chriſtians muſt ſeeke after it: and ſurely it can purchaſe no commendation of brotherly dealing and good ſpeeche that way, when our dealinges ſhalbe harder, then the vſuall dealing of thoſe times are, euen among thoſe men that hauehave no other thing to gett their liuing by, beſide the commoditie and profit that cō meth vntounto them by that their trade. Herevnto may be added, that it is often preiudicial to the reaſonable ſale of that man, who muſt ſell his wares for preſent money, his neceſſitie ſo conſtrayning him. The like is to be ſaid of other things, which (notwithſtanding they be good and ſufficient for the moſte parte therof, yet) hauehave ſomething mingled among to increaſe the quantitie, and ſo the price of the other: whiche in the vſe thereof, bringeth no benefite, but hurt, hinderance, and deceipte vntounto him that occupieth the ſame. One example may be this: Whē cloathes are ſtretched fiue, ſixe, or ſeuen yardes in a cloathe aboue that whiche the cloath doth of neceſſitie require, it is well knowne vntounto the ſeller who taketh money for the ſame, that all of them will ſhrinke in againe, ſo ſoone as euer they ſhalbe wet, and that the wearer ſhall hauehave no good by thē. And how then can theſe men take money for nothing? They can not be priuileged to take in ſome part of money for that, which hath no peece of commoditie in it, when it ſhall come to the triall and vſe that ſhould be of it.
There is no equalitie, to take a commoditie for that, which in his handes or houſe if it lie by him, wil vaniſhe into nothing. It is no otherwiſe, then if ſome iuggler had cloſed in our fiſt, (as we thought) ſome peece of coyne, but when we open our hand, there is no ſuche thing to be found there. As for their deſire to hauehave it ſo whiche doe buy it of vsus, that cannot mainteyne any thing in vsus, not lawfull of it ſelfe. For no mannes appetite can warrant our wrong dealing in deceiptfull wares. If the commoditie whiche we do vtter be neither altogether, nor yet in part deceiptfull, but wholy good and ſufficient, yet if we ſhall ouer-ſell it, we treſpaſſe againſt this rule of equitie and reaſon, which forbiddeth the commoditie of one, to ariſe of the loſſe of another, and laboureth for equall commoditie in exchaunge, as nighe as may be. Neither can we bee truely intituled vntounto any other their commoditie, but by departing from ſome other thing of ours vntounto them againe, as commodious as that is, and the ſame, either in weight, meaſure, or value. Thoſe men therefore that in buying and ſelling doe alwayes lay in wayte for them, who for ſome one neceſſitie or other, muſt neceſſarily vtter their cōmoditie, thinking to make a pray of their neceſſitie, & to make ye price after their owne luſt & deſire, are not ſimple theeues: (for it ſkilleth not to make it theft, whether it be muche or litle yt we take frō another which we hauehave no right vntounto, nether yet whether it be done vnderunder ſome color, or without any ſhewe of right,) but alſo this kinde of dealing hath in it a ſpice and ſmacke of crueltie & murther: becauſe it is toward thoſe moſt cōmonly whoſe neceſſitie (if there were any Chriſtiā bowels in vsus) were rather to be pittied as it alreadie is, then further to be increaſed by vsus: as if their affliction were not yet enoughe to bee vnderunder our feete, vnleſſe we trampled vponupon them, and did our good will that they might neuer ariſe againe.
It is no more lawfull, to leaue teſtimonie that there is wante of louelove towardes our neighbour by our dealing with his goods in buying and ſelling, then it is in our borrowing, keeping, or lending, as was before declared.
For the Lorde hathe forbidden vsus to ſhewe any lacke of louelove towardes our neighbour: and for triall of our obedience herein, he followeth our footing to the gate of his goodes, as well as to the doore of his perſon: to eſpie, whether we returne from thence bothe mercifull and helpefull, or cruell and hurtefull. For thus doth he trace vsus and trie out our heart towarde our brethren, leading vsus to ſee the ſecretes of it, by the out-goinges that it hathe to the thinges that be eſpecially neceſſarie and commodious for them, and alſo beſt beloued and moſt deare vntounto them.
As the Lorde hathe bounde the borrower, lender, keeper, buyer, or ſeller, to good abearing toward our goodes, ſo hathe he graunted the peace for him, that ſhall finde any thing of oures. (No exception admitted to the contrarie, no not in the finding of the goods of his enimie.) For the man that ſhal find his enimies oxe or aſſe going aſtray, is charged to bring to him againe. And if he ſhall ſee his enimies oxe or aſſe lying vnderunder his burthen, he muſt helpe him vppe with it, according as it is written in Exodus.Exo. 23.4.5. Hee is alſo charged with all the loſt thinges of his brothers that he ſhall finde, to reſtore them againe in Deuteronomie:Deut. 22.3 and if he knowe not whoſe oxe, or ſheepe they be that he findeth going aſtray, they muſt remaine with him at his houſe, vntil his brother ſeeke after them, Deuteronomie.Deut. 22.2. If any man ſhould deale deceiptfully (and therefore vncharitably) with his neighbours goodes, then were they bounde to reſtore yt whatſoeuer it were, whiche their conſcience did charge them with all, adding the fifte parte more thervnto, & giuing it vntounto him yt was ſo wronged, iniuried, or deceiued by thē, the ſame day which they ſhould offer for yt their treſpaſſe to ye Lord: ſo that the Lord would not be appeaſed, vntil their brethren were ſatiſfied. Thus muſt they do, when their conſcience ſhould pricke them in any thing, according as it is written in Leuit.Leuit. 6.…. The wronges that are there ſett downe to be reſtored againe, are, to denie his neighbour that which was taken him to keepe, or that whiche was put to him of truſt: oppreſſion, either by fraude or violence: finding that whiche was loſt, and denying it: and whatſoeuer one hath hindered his neighbour in, by a falſe othe. Theſe thinges are expreſſely ſet downe in that place, to be reſtored in the whole and the fifte parte thereof added therevnto, at the ſummon of their conſcience whenſoeuer. It appeareth in the booke of Numbers,Num. 5.8. that the offenders in this parte, muſt pay this damage vntounto his next kinſeman, if he were dead whom thus they had wronged: neither was he ſo acquited, if he had no kinſman, but muſt giuegive it to the Lord, for the prieſtes vſe. If ſo be it ſhal pleaſe the Lorde to call any man, and let him ſee an vniuerſall oppreſſion and harde dealing in all his doeing, not grieuing him with the alone remembrance of one, or ſome fewe, then the counſell of Daniel is to be followed:Dan. 4.24. to breake off their ſinnes by righteouſnes, and their iniquities by merciemercy toward the poore, that plentie of mercifull dealing may followe there, where there hath gone before great ſtore & plentie of the contrarie.Iſaie. 58.6.7 Is not this the faſting, (ſayth the Prophete Iſaie) that I hauehave choſen, to looſe the bandes of wickedneſſe, to take off the heauie burdens, and to let the oppreſſed goe free, and that ye breake euerie yoke? Is it not to deale thy bread to the hungrie, & that thou bring the poore that wander vntounto thine houſe? When thou ſeeſt the naked, that thou couer him? &c. Thus muſt he not onelyonly leaue oppreſſing, but alſo take vp mercifull dealing with the needie. We ſee howe by this whiche hitherto hathe beene ſaid, the Lorde hath fenced our neighbour his goods, and howe contrarie it is to the louelove of our neighbour, to hurte or hinder him any way in them, and how agreeable to the wil of the Lord, that we ſhould be meanes that he might inioye the commodities thereof. Therefore was there a lawe among the children of Iſrael made to ſhewe their louelove towardes their neighbour, who had planted a vineyard, but not taſted of the fruite therof: wherin it was prouided, that the officer ſhould make proclamation at their going to warfare againſt their enimies, that if there were any who had not eaten, of ye fruite of their labours, they ſhuld returne home and take comfort and vſe of their owne. This lawe of louelove, might not be diſpenſed withall, no not in the heate and vrgent neceſſitie of warres. A notable teſtimonie to ſhewe howe well it liketh the Lord, that men ſhould take comfort of their own. As doth that Lawe alſo,Deut. 19.14 which was giuen in Deuteronomie of not remouing the lande-marke, which they of olde time hauehave ſet. And therefore we are commanded to ſhewe them this kindeneſſe and louelove, to reſerue vntounto them the comfort of their commodities, without impayring of them whenſoeuer we ſhal either borrowe, keepe, or finde any thing of theirs: or in buying and ſelling exchange with them. For we pleaſe God & ſhew louelove vntounto them, whenſoeuer we ſhall deale truely with their goodes: according as we heard before, that God maketh trial of our hart toward our neighbour, by our handes, as they are wont to deale with them in their commodities. It is an vndoubted truth therefore, that God is greatly pleaſed, when for obedience vntounto him, we deale thus faithfully & louingly with thē in that which is theirs: it is a true fruite of louelove, and a faithful obedience vntounto this cōmandement. And becauſe of that, whēſoeuer it is done for obedience ſake vntounto God, who doth comaund it, and of good wil vntounto them who receiue ye fruite of it, euen this fidelitie in his goodes that we borrowe, finde, or be truſted withal, either elſe receiue by way of exchange, in buying & ſelling, is a good worke in deede, and an humble obedience to the charge of God giuen vsus in this commaundement.
There are two thinges, without the whiche wee ſhall neuer be able to perfourme any acceptable obedience to God in this commandement.
The firſt is an aſſured faith in Gods promiſes, that he will prouide for vsus, in the thinges neceſſarie as well for the bodie as the ſoule: and that he hathe charged himſelfe, as well with the care and prouiſion for the one, as for the other. This faith (if it were true) woulde conſume many feares, and cares of our minde for worldly matters and works that followe the ſame. So might we employ our ſelues vppon the care of better thinges. This did the holie Ghoſte knowe verie well, and therefore meaning to cure couetouſnes, he maketh the plaſter of faithe, ſaying: Let your conuerſation be without couetouſneſſe, Heb. 13.5.for he hath ſaide, I wil not leaue thee, nor forſake thee. When our hearts ſhalbe fully perſuaded, that the Lorde will not leaue vsus, nor forſake vsus, we cannot be ſo greatly tormented with the care to liue and obteine neceſſarie thinges for vsus, hauing ſo ſtrong aſſuraunce for it as his promiſe, who hathe made all thinges of nothing with his worde. And therefore in the former place, exhorting them to conſcience in buying and ſelling: he ſendeth them to the couenant, ſaying: I am thy God: which wordes (as we hauehave learned in the firſt commandement) conteine promiſes for al things nedefull for this preſent life. If this be ſtedfaſtly beleeued, that the Lord wil not leaue vsus, nor forſake vsus, there wilbe no doubt of our euill dealinges with the goodes of our neighbour: whether we buy or ſell, borrowe, or keepe the thinges that be his.
The ſeconde thing is, to finde a contented minde, with that which we hauehave alreadie, and therefore to ſtay in it, as in a riche portion, with great thankfulneſſe of heart to our God for it, bearing our port and countenance in all our doinges accordingly, without any exceeding whatſoeuer. For if once our affections ſhall ouerflowe ye bankes of our owne condition, ſo that in minde we burne with the deſire of a better, our dooinges can neuer be perſuaded, that they muſt ſo nerely be loked at, but that they may borrowe a litle of conſcience & equitie, to make the prouiſion according as the deſire directeth. This doth the Apoſtle confirme in plaine ſpeeche to Timothe:Timo. 6.9. where after perſuaſion to be content with that we hauehave, (becauſe the gayne of godlineſſe is great,) he telleth vsus plainly, that they who wilbe riche, fall into many tentations, ſnares, and many noyſome luſtes: this is the danger of them, that are fallen ſo farre into friendſhippe and louelove with a better eſtate, that they wilbe rich. This being once ſet downe and determined, not onelyonly conſcience is conſtrained to depart, but alſo thankefulneſſe to God for our preſent eſtate doeth in like manner forſake vsus.
Let vsus learne by this commaundemente to knowe our corrupt inclination toward the goodes of our neighbours, and ſo to viewe our deceiptes that hauehave beene in vsus at any time, either in buying or ſelling, borrowing or keeping any thing of his, together with our corrupte inclination therevnto, that the remedie, of redemption (broughte vsus by Ieſus Chriſte) may truely be taken holde of: and that wee being made comfortable in his merciemercy, may with courage goe about the obedience of his will in this commaundement ſo that ſtill we may be more and more freed of all manner of deceipte, and more and more inabled to glorifie him, in all louing and faithful dealing with the goodes of others.
Whiche that it may be perfourmed, let vsus call vppon our heauenly Father in the name of his Sonne, that it would pleaſe him in the multitude of his merciemercy, to holde vsus vp by the hope of his promiſes, that we ſtanding aſſured of his help, may not be drawen by any neceſſitie, to do contrarie to his bleſſed will; and alſo that we hauing a contentted minde, may not be tormented with the hungrie deſire of a better eſtate, which being once entred, vniuſt dearling cannot long be kept out.