A Golden Chain, Chapter 27
CHAP. 27. Of the eight Commandement.
THis cōmandement concerneth the preseruatiō of our neighbours goods.
The wordes are these: Thou shalt not steale.
The Resolution.
Steale] To steale, is properly to conuey any thing closely from another. Gen. 31.…0. Iaakob stole away the heart of Laban the Aramite. In this place it signifieth generally, to wish that which is another mans, to get it by fraud, and any way to impaire his wealth.
The negatiue part.
Thou shalt neither be wanting to preserue, nor a meanes to hinder or hurt thy neighbours goods,
In this pl…ce these sinnes are forbidden:
I. Inordinate liuing, whether it be in no …et calling, or idely, wherein by neglecting their duties, such persons mispend their time, goods, and reuenues. 2. Thes. 2.11. We heare that there are some among you; which walke inordinately, and worke not at all, but are busie bodies. Gen. 3.9. In the sweate of thy browes shalt thou eate thy bread, till thou returne to the earth. 1. Tim. 5.8. If there be any that prouideth not for his owne, especially for them of his houshold, he denieth the faith, and is worse then an infidel.
II. Vniust dealing, the which is either in heart, or deede. Vniust dealing in heart, is named couetousnesse. Matth. 15.19. Out of the heart come euill thoughts, murthers, adulteries, fornications, thefts, &c. Couetousnesse is idolatrie. Eph. 5.5. We knowe that no couetous person, which is an idolatour, shall enter into the kingdome of Christ and of God. Yea, it is the very roote of all euill. 1. Tim. 6. 9. The louelove of money is the roote of all euill, which whilest some lusted after, they erred from the faith, and pierced themselues through with many sorrowes.
Vniust dealing indeede is, in bargaining, or out of bargaining. Vniust dealing in bargaining, hath many branches. 1. Thes. 4.6. Let no man oppresse, or deceiue his neighbour in a bargaine: for God is the auenger of such things.
I. To sell, or bargaine for that which is not saleable. Of this kind, I. Is the gift of the holy Ghost, which cannot be bought with money. Act. 8.18. When Simon saw, that through laying on of the Apostles handes, the holy Ghost was giuen, he offered them money, 16, Saying, giuegive me also this power, that on whome soeuer I lay the handes, he may receiue the holy Ghost. 20. Then Peter said vntounto him, Thy money perish with thee, because thou thinkest that the gift of God may be obtained with money. II. Church goods are not saleable. Therefore it is not to be allowed, for men to fell or alienate them from the Church. Prou. 20.25. It is destruction for a man to deuoure that which is sanctified, and after the vowes to enquire. Malac. 3.8. Church goods are the possessiō of the Lord. III. Whatsoeuer is vnprofitable either to the Church, or common-weale, must not be sold.
II. All coloured forgerie & deceit in bargaining. Luk. 19.8. Zaccheus stood foorth, & said vntounto the Lord, Behold, Lord, the halfe of my goods I giuegive to the poore: and if I hauehave taken ought from any man by forged cauillation, I restore it foure folde. This deceit is vsed, I. when men sel that, which is counterfeit, for good: as copper for gold, and mingle any waies badde with good, making shew onelyonly of the good. Amos 8.4,5,6. Heare this, ye that swallow vp the poore, saying, when wil the newe monethmonth be gone, &c. that we may sell the refuse of the wheate. II. When men falsifie measures & weights. Deut. 25.13. Thou shalt not hauehave in thy bagge two manner of weights, a great and a small. 14. But thou shalt hauehave a right and a iust weight: a perfit, and a iust measure shalt thou hauehave. Leuit. 10.35. Ye shall not doe vniustly in iudgement, in line, in weight, or in measure. 36. Ye shall hauehave iust balances, true weights; a true Epha, and a true Hin. Amos 8.4. Heare this, ye that say, When will the Sabbath be gone, that we may sell corne, and make the Epha small, and the shekell great, and falsifie the weights by deceit.
III. When the buyer concealeth the goodnes of the thing, or the seller the faults of it, and blindfoldeth the trueth with counterfeit speeches. Matth. 7. 12. Whatsoeuer ye would that men should doe to you, euen so doe to them: for this is the Lawe and the Prophets. Prou. 20.14. It is naught, it is naught, saith the buyer: but when he is gone apart, he boasteth.
IV. When in buying and selling the people are oppressed. And this is, 1. When the iust price of things is raised. For in bargaining, it is not lawfull to purse one pennie, without the giuing of a penniworth. 2. Sale vponupon a set day, which is, when day is giuen, that the price may be inhanced. For what is this, I pray you, but to sell time, and to take more of our neighbour, then right? 3. To ingrosse, which is to buie vp all of one commoditie into thine owne hands, that when no other hath any of the same, thou maist sell it at thine owne price. 4. To become bankcrupt, that thou maist be enriched by the damages, and goods of other men. 5. Not to restore that, which was lent to one, pledged to him, or found by him. Ezech. 18.7. Neither hath oppressed any, but hath restored the pledge to his debte…: he that hath spoyled none by violence, &c. 6. To delay any kinde of restitution, from one day to another. Prouerb. 3. 28. Say not to thy neighbour, Depart, and come againe, to morrow I will pay you, when thou maist doe it then. Psal. 37.21. The wicked man boroweth, and paieth not againe, but the righteous is mercifull, and lendeth. 7. To practise vsurie. Psal. 15.5. Which hath not put his money to vsurie. Exod. 22. 25. If thou lendest money to my people, to the poore man which dwelleth with thee, be not to him as an vsurer, lay not vsurie vponupon him.
Vsurie is a gaine exacted by couenant, aboue the principall onelyonly in lue, and recompence of the lending of it. Vsurie beeing considered as it is thus described, is quite contrarie to Gods word, and may very fitly be tearmed biting lucre. Exod. 22.14. If any man hath borrowed any-thing of another, whatsoeuer is hurt or dieth, if the owner of the thing be not present, let him be recompensed. 15. If he be present, recompence him not: if it be hired for a price, it is sold for the same price. Ezek. 18.8. He hath not giuen to vsurie, neither hath taken increase. 2. Cor. 8.13. Neither is it that other men should be eased, and you grieued, 14. But vponupon like condition at this time, your abundance supplieth their lacke; that also their abundance may be for your lacke: that there may be equalitie.
And this vsurie, positiue lawes doe not onelyonly restraine, but not allowe. Quest. Is it not lawfull to take at some time aboue the principall? Ansvver. Yes surely, with these conditions: I. If a man take heed that he exact nothing, but that which his debter can get by good and lawfull meanes. II. He may not take more then the gaine, nay not all the gaine, nor that part of the gaine which drinketh vp the liuing of him that vseth the money. III. He must sometimes be so farre from taking gaine, that he must not require the principall, if his debter be by ineuitable and iust casualities brought behinde, and it be also plaine that he could not make, no not by great diligence, any commoditie of the money borrowed. The reasons why a man may take sometimes aboue the principall, are; 1. That which the debter may giuegive, hauing himselfe an honest gaine besides, and no man any waies endomaged, that the creditor may safely receiue. 2. It is conuenient, that he which hath money lent him, and gaineth by it, should shew all possible gratitude to him, by whose goods he is inriched. 3. It is often for the benefit of the creditor, to hauehave the goods in his owne hands which he lent.
Obiect. Money is not fruitfull, therefore it is vnlawfull to receiue more then we lent out. Answ. Albeit money in it selfe be not fruitfull, yet it is made very fruitfull by the borrowers good vse, as ground is, which is not fruitfull except it be tilled.
Last of all, when a man detaineth the labourers wages. Iam. 5.4. Behold, the hire of the labourers (which hauehave reaped your fields, which is of you kept backe by fraud) crieth, and the cries of them which hauehave reaped, are entred into the eares of the Lord of hosts.
Vniust dealing out of bargaining, is likewise manifold: I. To pronounce false sentence or iudgement for a reward, either profered, or promised. Esai 1. 23. Thy Princes are rebellious, and companions of theeues: eueryevery one loueth gifts, and followeth after rewards: they iudge not the fatherlesse, neither doth the widowes cause come before them. This is the Lawyers and Iudges sinne. II. To feede, or clothe stout and lustie rogues or beggers. 2. Thess. 3.10. When we were with you we inioyned you this, that if any would not labour, the same should not eate. What then thinke you, must those licensed rogues and beggers by authoritie, I meane all idle Monkes and Abby-lubbers hauehave? Socrates in the Tripartite historie, saith plainly, that that Monke which laboureth not with his hands, is no better then a theefe. III. Gaming for money and gaine. For thou maist not enrich thy selfe by impouerishing thy brother. This gaming is worse farre then vsurie, and in a short while will more enrich a man.
IV. To get money by vnlawfull arts: such are Magicke, Iudiciall Astrologie, Stage-playes, and such like. Eph. 4. 28. Let him that hath stollen, steale no more, but rather let him labour, working with his owne hands the thing that is good, that he may giuegive vntounto him that hath neede. Deut. 18.11. Eph. 5.3. 1. Thess. 5.22. Abstaine from all appearance of euill. V. To filch or pilfer the least pin, or point from another. Mark. 10. 19. Thou shalt not steale, thou shalt not hurt any man. Rom. 3.8. And (as we are blamed, and as some affirme that we say) why do we not euill, that good may come thereof? whose damnation is iust. VI. To remooue ancient bounds. Prou. 22. 28. Thou shalt not remooue the ancient bounds which thy fathers hauehave made. Hos. 5. 8. The Princes of Iudah are like them which remooue the bounds. VII. To steale other mens seruants, or children, to commit sacriledge, or robberie. 1. Tim. 1. 10. To whoremongers, buggerers, and menstealers. Iosh. 7.19. Achans theft. 1. Cor. 6.10. Neither theeues, nor couetous persons, nor robbers, &c. shall inherit the kingdome of God. For robberies, these sorts of men especially are famous: Theeues by the Queenes high waies, Pyrates vponupon the seas, Souldiers not content with their pay, and whosoeuer they be, that by maine force take that which is none of their owne. Luk. 3.14. The souldiers asked him, saying, What shall we doe? he said, Doe violence to no man, neither accuse any man falsely, and be content with your wages. VIII. To conspire with a theefe, whether by giuing aduice how he may compasse his enterprise, or by concealing his fact, that hee be not punished. Prou. 29.24. He that is partaker with a theefe, hateth himselfe, and he that heareth cursing, and discouereth it not.
The punishment of theft, may at the discretion of the Iudge be sometimes aggrauated, as he seeth the qualitie of the offence to be. Therefore theeues sometimes are punished with death.
Now if any man obiect, that the Iudiciall law of God, doth onelyonly require the restitution thereof fourefold for such an offence: I answer, that the ciuill Magistrate, when he seeth some one, or many offences to increase, he may by his authoritie encrease the ciuill punishment due to that sinne. Now it is manifest, that the sinne of theft is farre more grieuous in our Common-weale, then it was among the Iewes. For first the inhabitants of this common-weale, are generally by many degrees poorer then the Iewes were: therefore to steale a thing, but of some small value, from one in this countrey, doth more endamage him, then a thing of great value would hauehave done the Iewes.
Againe, the people of this countrey are of a more stirring and fierce disposition: the which maketh theeues to be more outragious, with their robberies ioyning violence, and the disturbance of the publike tranquilitie of the country whereof more r…gard ought to be had, then of one priuate mans life.
The affirmatiue part.
Thou shalt preserue and increase thy neighbours goods.
To this are required these that follow:
I. A certen calling: wherein eueryevery man, according to that gift which God hath giuen him must bestow himselfe honestly, to his owne and neighbours good. 1. Cor. 7. 24. Let eueryevery man wherein he was called, therein abide with God. Eph. 4.28. 1. Pet. 4.10. According as eueryevery man hath receiued a gift, so let him administer to another, that ye may be good dispensers of the manifold graces of God. Galat. 5.13. In louelove serue one another.
II. The true vse of riches, and all the goods a man hath: to which belong two vertues; Contentation, and Thriftinesse. Contentation is a vertue, whereby a man is well pleased with that estate, wherein he is placed. 1. Tim. 6.6. Godlinesse is great gaine, with a contented mind: 7. For we brought nothing into the world, neither shall we carie any thing out of the world. But, hauing foode and raiment, let vsus be content. Philip. 4.11. I hauehave learned in whatsoeuer state I am, therewith to be content. 12. I can be abased, and I can abound, eueryevery where in all things I am instructed, both to be full, and to be hungrie, and to abound, and to hauehave want. Math. 6.11. GiueGive vsus this day our daily bread. Heb. 13. 5. Let your conuersation be without couetousnes, and be cōtent with the things which you hauehave: for he saith, I will not forsake thee, nor leaue thee. Thriftinesse or frugalitie, is a vertue, whereby a man carefully keepeth his goods which he hath gotten, and imploieth them to such vses, as are both necessarie and profitable. Prou. 5.15. Drinke the water of thy cesterne, and of the riuers out of the middes of thine owne well. 16. Let thy fountaines flow forth, and the riuers of waters in the streetes. 17. Let them be thine owne, yea, thine onelyonly, and not the strangers with thee. Prou. 21. 5. The thoughts of the diligent doe surely bring abundance. 17. He that loueth pastime, shall be a poore man, and he that loueth wine and oyle shall not be rich. Prou. 12.27. The deceitfullman rosteth not that which he hath taken in hunting: but the riches of the diligent are pretious. Ioh. 6.12.
III. To speake the truth from the heart, and to vse an harmelesse simplicitie in all affaires. Psal. 15.2. He that walketh vprightly, and worketh righteousnes, he that speaketh the truth in his heart. Gen. 23.15. Ephron said to Abraham, The land is worth foure hundreth shekels of siluer, what is that betweene me and thee? burie therefore thy dead. 16. So Abraham harkned to Ephron, and Abraham weighed to Ephron the siluer, which he had named in the audience of the Hittites, euen foure hundreth shekels of currant money among marchants, &c.
IV. Iust dealing. 1. Thess. 4.6. Of this there are many kindes:
I. In buying and selling, in setting and hiring of Farmes, tenements, lands: in marchandize, and all manner of commodities, men must racke nothing, but keepe a iust price. A iust price is then obserued, when as the things prized, and the price giuen for them, are made equall, as neere as may be. For the obseruation of this equalitie, these foure rules are to be considered: for by them all bargaines must be ordered. I. There must be a proportion and equalitie in all contracts: the which will then be, when as the seller doth not value the thing, onelyonly according to his owne paines, and cost bestowed vponupon it, but also seeth what profit it may be to the buyer, and in what need he standeth of it. Leuit. 25.14. When thou sellest ought to thy neighbour, or buyest ought at his hands, ye shall not oppresse one another: 15. But according to the number of the yeres after the Iubilee, thou shalt buie of thy neighbour. Also according to the number of yeeres of thy reuenues, he shall sell vntounto thee. …6. According to the number of yeeres thou shalt increase the price thereof: and according to the fewnesse of yeeres, thou shalt abate the price of it: for the number of fruits doth he sell vntounto thee. II. They must be squared according to the law of nature, the summe whereof Christ propoundeth in these words: Whatsoeuer ye would that men should doe to you, doe the same vntounto them. III. The bonde of nature must be kept, which bindeth him that receiueth a benefit, and maketh a lawfull gaine of another mans goods, that he beeing once enriched, shall make a proportionable and naturall recompence, euen aboue the principall. IV. Men must communicate and make vse of their goods, with that cauent which Paul giueth. 2. Cor. 8.13. not so to bestow them, as that others may be eased, and they grieued: or contrariwise.
II. Men must make …ale of such things, as are in their kinde substantiall, and profitable.
III. They must vse iust waights and measures Deut. 25.13. Thou shalt not hauehave in thy bagge two manner of waights, a great and a small: but thou shal… hauehave a right and iust waight, a perfect and iust measure shalt thou hauehave. Ezech. 55.10. Ye shall hauehave iust ballances, a true Ephah, and a true Bath. Mich. 6.11. Shall I iustifie the wicked ballances, and the bagge of deceitfull waights?
IV. He that hireth any thing, must not onelyonly pay the appointed hire, but make that which he hired good, if ought but good come vntounto it, by his default. Exod. 22.14,15. If a man borrow any thing of his neighbour, and it be hurt, he shall surely make it good, &c.
V. The pledge or pawne ought to be redeemed, and if it be of important necessitie, as that which preserueth the life of our neighbour, it must be restored to him in continently. Exod. 22. 26. If thou take thy neighbours rayment to pledge… thou shalt restore it againe before the sunne goe downe: for that is his couering onelyonly. Deut. 24.6. No man shall take the neather or vpper milstone to pledge… for this gage is his liuing. Neither may a man in a pledge be his owne caruer, but he must take such an one as is offered. Deut. 34.1…. When thou shalt aske againe of thy neighbour any thing lent, thou shalt not goe into his house to fetch his pledge. 11. But thou shalt stand without, and the man that borrowed it of thee, shall bring the pledge out of the doores vntounto thee. 12. Furthermore, if it be a poore bodie, thou shalt not sl…epe with his pledge. 13. But shal… restore him the pledge, &c.
VI. To become surety only for men that are honest, & very well known: and that warily, with much deliberation. Prou. 11. 15. He shall be sore vexed that is suretie for a straunger. And he that hateth suretiship is sure. Prouerb. 17. 18. A man destitute of vnderstanding toucheth the hand, and becommeth suretie for his neighbour. Prou. 22. 26. But if it be so that a man hath intangled himselfe by suretiship, the best way is to craue his creditours fauour, by his owne humble suit, and the instant request of his friends. Prou. 6. 1. My sonne, if thou be suretie for thy neighbour, and hast stricken hands with the straunger. 2. Thou art snared with the words of thine owne mouth. 3. Doe this now, my sonne, and deliuer thy selfe, seeing thou art come into the hand of thy neighbour, goe, and humble thy selfe, and sollicite thy friends. 4. GiueGive no sleepe to thine eyes, nor slumber to thine eye liddes. 5. Deliuer thy selfe, as a Doe from the hand of the hunter, and as a bird from the hand of the fouler.
VII. All iust couenants and promises, though they be to our hindrance, must be performed. For a promise doth binde, if it be lawfull, so farre forth as he will, vntounto whome we make the promise. Psal. 15. 4. Which sweareth to his hurt, and changeth not. Prou. 25.14. A man that boasteth and keepeth not promise, is like cloudes and winde without raine. Iudg. 1.24. The spies saw a man come out of the citie, and they said vntounto him, Shew vsus, we pray thee, the way into the citie, and we will shew thee merciemercy. 25. And when he had shewed them the way into the citie, they smote the citie with the edge of the sword, but they let the man and all his houshold depart. Therefore if after promise made, he either see that he shall be endamaged thereby, or hindred in the performance of his promise, he may craue release, and if it be granted, accept of it.
VIII. To lend that we doe, freely. Luk. 6.35. Lende, looking for nothing againe, and your reward shalbe great. And when we borrow, we must be carefull to make restitution, euen, if neede be, with the sale of our owne goods. 2. King. 4.2, 3, 4, 5, 6, 7. Here the wife of the sonnes of the Prophets selleth her oyle which God sent by the hand of Elisha, to pay her creditour.
IX. To restore that, which is committed to our custodie without delay. Math. 21.41. He wil destroy the euill husbandmen, & let out his vineyard to others, which shall deliuer him the fruits in their season. Prouerb. 3.28. But if such a thing be lost, not by our default, we are not vrged to repay it. Exod. 22.7. If a man deliuer his neighbour money, or stuffe to keepe, and it be stollen out of his house, if the theefe be found, he shall pay the double. 8. If the theefe be not found, then the master of the house shall be brought before the Iudges, to sweare whether he hauehave put his hand to his neighbours goods or no.
X. That which a man findeth, is to be kept in his owne hand, if the true owner cannot be heard of: but if he be, he must restore it. Deut. 22.1. Thou shalt not see thy brothers oxe, nor his sheepe goe astray, and withdraw thy selfe from them, but shalt bring them againe vntounto thy brother. 2. If he be not neere vntounto thee, or thou know him not, thou shalt bring it into thine house, and it shall remaine with thee, vntill thy brother seeke after it, then shalt thou deliuer it to him againe. 3. So shalt thou doe with all lost things.
XI. To get our owne, we may, if we cannot doe otherwise, sue our neighbour in law. But we must follow our suites in an holy manner, and with these circumstances. I. In all suites, we must not doe any thing, that may preiudice the profession of Christian religion. Therefore all suiters in law, offend, when they trust more in man, then in God, and make their religion a iest to worldlings, partly by striuing about things of small importance: and partly by not admitting any conditions of reconciliation. 1. Cor. 6.1. Dare any of you, hauing busines against another, be iudged vnderunder the vniust, and not vnderunder the Saints? II. Law must be the last remedie, as a desperate medecine is the last remedie the Physitian vseth. We must assay all meanes possible, before we vse this, especially to a brother. 1. Cor. 6.7. There is vtterly a fault among you, because ye goe to law one with another: why rather suffer ye not wrong? why rather sustaine ye not harme? III. In all suites of law, we must be mindfull of the law of charitie, and not so much indeauour to maintaine our owne right, as to recall our brother, which erreth, into the right way.