Exposition of 1 Thessalonians, Chapter 4 · Verse 6 – Verse 7,8
VERS. 6.
That no man goe beyond and defraud his brother in any matter, becauſe that the Lord is the auenger of all ſuch, as wee alſo hauehave forewarned you and teſtified.
A Second particular of ſanctification, belonging to the eighth precept, is here ſpecified; preſcribing vsus abſtinence from breaches and violations of iuſtice commutatiue. Wherein conſiderable are; Firſt, the ſinnes to be auoided, Ouer-reaching and fraud. Secondly, Reaſons preſsing care to auoid them.
Firſt, of the ſinnes; which wee will conceiue to bee meant of ouer-reaching, and fraud exerciſed in matters of contract. A common place, neceſſarie to be handled in reſpect of the times; wherein is place for the Prophets caution: Let no man truſt his zMic. 7.5.friend or his brother.
Neceſſarie; yet exactly to preſcribe in it, is not ſo eaſie; the Caſes depending for moſt part vponupon circumſtances, and thoſe, many of them, nice, and not eaſily obſerued.
The generall rule of direction, is this: There muſt be equalitie betwixt the thing, and the price; ſo that, what oddes ſoeuer there is in the exceſſe or defect, betwixt the price and the value, that is all to be imputed to iniuſtice.
All the queſtion is, how this equalitie muſt be iudged. The generall obſeruation is; that the value of things, paſſing in exchange, cannot ordinarily be found out, otherwiſe then by probabilities: Nor punctually determined, but by common eſtimation. Howbeit generall directions are on this manner.
The value or worth of things is of two ſorts. Firſt, naturall: Secondly, vſuall: thus for better vnderſtanding. The value or worth of things is attended, either according to excellency giuen them in Creation; or according to their fitneſſe, and auayle for vſe. In matter of contract, we reſpect not the value Naturall; but eſteeme the worth by conueniency for vſe. In Nature, more excellent is one Sparrow, or Gnat, the meaneſt liuing creature, then Pearles or Diamonds: Life and Senſe are things of more excellencie, then any other qualities in liueleſſe creatures; yet according to vſe, of more worth is bread then thouſands of theſe animalcula.
The value in reſpect of vſe, is thus eſteemed. Firſt, according to the vertuouſneſſe of the thing, and the reall properties it hath to be auayleable and of force for vſe. So a cloth ſubſtantiall and skilfully wrought, is of more worth, then that which is ſleighted. A beaſt ſtrong and nimble for labour, better then a weake or dull Aſſe: their reall properties make them more fit for vſe, and ſo of more value.
Secondly, it is attended according to ſcarcetie and rareneſſe of commodities. Times of ſcarcetie, make times of dearth. In Samaria, during the ſiege, an a2. King. 6.25.Aſſes head was worth foureſcore pieces of ſiluer: a Cab of Doues dung, worth fiue pieces of ſiluer. In the ſame place, the ſiege diſſolued, a meaſure b2. King. 7.18.of fine flower is ſold for one Shecle, two meaſures of Barley for one Shecle.
Thirdly, according to the minde of the Seller or Buyer, and that contentment or pleaſance he conceiues in the thing.
Fourthly, to theſe may be added, common eſtimation; according whereto the price of moſt things is vſually iudged of.
Fiftly, there be that annexe conſideration of Places and Countries; which affoords no ſmall varietie of price and worth, in things thus exchanged. To theſe all or ſome, Iuſtice commutatiue requires the price to be proportioned; ſo that if the Seller exact a price notably exceeding the worth of the thing; or the Buyer giuegive a price ſcienter, farre inferiour to the due value, both are ſaid in this kind to ouer-reach. This is the generall rule to be obſerued in matters of contract.
Againſt it offend ſundrie ſorts of men, hauing framed to themſelues other rules, the very ruines of Iuſtice in this kind. Amongſt many this goes currant: Things, they ſay, are worth as they may hauehave for them. A rule too too fallacious and deceitfull. And many times the cuſtome is, to get ſome Partner in the fraud, to bid largely, and then, equiuocally they can ſweare, to deceiue the ſimple: Thus much they were offered. Chriſtianitie hath no ſuch rules to walke by; except they bee cautelouſly vnderſtood. What if ſome ſimpler man, not knowing the worth of the thing, or forced by neceſsitie, hath ouer-bid the value? that is no rule to guide thy conſcience; the rule of worth, is the fitneſſe of the commoditie for vſe, or generally common eſtimation, or thoſe other circumſtances of times and places.
No leſſe culpable of ouer-reaching are the Buyers; many times working vponupon the ſimplicitie, as oft, vponupon the neceſſitie of the Seller.cPro. 20.14. Its naught, its naught, ſaith the Buyer, and when he is gone, he boaſteth of his penyworth.
Scaeuola in Rutilius, in price for a piece of ground, and hauing the price pitched by the Seller; Its more worth, ſaith Scaeuola, and addes thouſands to the price demanded. How ſhall that Heathen riſe vp in iudgement againſt our Huckſters, and condemne them?
The courſe in vſe apud Thuriacos, is much commended by Stobaeus. Wherein it was ordered, that the Seller ſhould make Oath before the Magiſtrate, that hee ſold for no more then the commoditie was worth: And the Buyer ſweare alſo, that he paid a iuſt price, after the worth of the thing, at leaſt by common eſtimation. Such Lawes, we may well ſay, are neceſſarie for the times.
Queſtions pertinent to this place, are theſe: Firſt, whether in no caſe it be lawfull, in ſelling to exceed the worth of the thing ſold? Put caſe, a man in his need is inſtant with his Neighbour, to buy ſome thing, which without his damage, the Seller cannot want; yet ouercome by inſtance and importunitie, he parts with it; but at a dearer rate, then the thing is worth of it ſelfe.
Queſt. The queſtion is, Whether the Seller, in this caſe, ſinnes againſt Iuſtice?
Anſw. Hee ſinnes not; in caſe his damage be apparant and notable; and the ouer-plus of price keepe proportion thereto. In ſuch caſe, he takes price of the thing, and conſideration for his damage; wherein is no violation of Iuſtice.
Queſt. Secondly, Whether in ſelling for time, the price may not exceed the worth of the thing?
Anſw. The vſuall diſtinction of price put vponupon things in ſuch ſale for day, is thus. Firſt, there is pretium iuſtificatum & limitatum; ſo they call that, that conſiſts within ſome reaſonable limits of Iuſtice. And it hath three degrees. Firſt, Pium: Secondly, Diſcretum: Thirdly, Rigidum. The kind price, our Engliſh phraſe fitly expreſſeth; ſo it is worth betwixt Brother and Brother. The diſcreet price, is thus expreſſed: ſo it is not deare; it is a reaſonable price betwixt man and man. The rigid or rigorous price, is the price in extremitie; no more worth to a Turke.
Put caſe a man hauehave diuers commodities, ſuppoſe pieces of cloth, of equall goodneſſe, for matter, workemanſhip, length, breadth, colour, &c. According to the firſt rate, worth ten pounds the piece; ſo worth betwixt Brother and Brother; according to the ſecond rate, betwixt man and man, worth ten ſhillings more; in extremitie and at the vtmoſt, not worth aboue eleuen pounds. Selling for preſent money, perhaps a man would take the kind price, or at moſt the price reaſonable. Giuing day for payment, hee puts vponupon it pretium rigidum, the full price in extremitie. Queſt. The queſtion is, Whether in ſo doing, he ſinnes againſt Iuſtice? Anſw. The vſuall reſolution of Caſuiſts is, hee ſinnes not; becauſe there is equalitie betwixt the worth and the price, at leaſt in extremitie and at the vtmoſt.
There is another price, which they call pretium augmentatum or multiplicatum; ſo called, becauſe in reſpect of forbearance, it is augmented aboue the worth of the thing in extremitie. Whether is this kind of ſelling for day, a breach of Iuſtice? The generall anſwere is, that it is an apparant violation of Iuſtice commutatiue, becauſe equalitie is not kept betwixt the thing and the price. Howbeit, there are of opinion, reſpect may bee had to mens poſsible or probable damage: and looke what damage in probabilitie the Seller may ſuſtayne by ſuch forbearance, for it, the Seller may prouide in euentum; by adding to the price aboue the worth. But if gayne be that is aymed at therein, the contract cannot be excuſed of Iniuſtice, being meerely vſurious. And of the firſt ſinne againſt Iuſtice, by ouer-reaching, thus farre.
The helper forward of it, is Fraud; whereof, ſee Annot. ad Rom. 1.29. To ſet downe the ſeuerall ſorts of deceit vſed in matters of contract, were infinite, and in truth impoſsible; ſo wittie is the world growne to deceiue their Brother, their owne Fathers, as wee ſay in the Prouerbe, in the iſſue, as Iames ſpeaks, their owne ſoules; out of which ill manners of men, hauehave growne many good Lawes for Weights and Meaſures, &c. yet neuer was there Law of man ſo cautelous and prouident, as to preuent all particulars; the ſubtle wit of men whetted from Hell, is ſo nimble to deuiſe euaſions, that not without cauſe their Trades are called Crafts, Myſteries; as is ſaid of Antichriſtianiſme, Myſteries of iniquitie: particulars are numberleſſe. Darke ſhops, faire ſpeeches, falſe fingers, proteſtations, ſwearings, for-ſwearings; all that Mans, or Deuills ſubtletie can deuiſe, are frequent amongſt men to deceiue. Alas, what is become of that ancient ſimplicitie, ſo much commended in our Fore-fathers? How is it, that Prouerbs ſo Heatheniſh, are now currant amongſt Chriſtians? Plaine-dealing, wee ſay, is beſt, but whoſo vſeth it, muſt die a Beggar. Such indeed are the times, as thoſe the Prophet complayned of; Hee that walkes in his vprightneſſe, dIſai. 59.15.makes himſelfe a prey; but to the Deceiuer, is reſerued a heauier vengeance.
His brother. As hee ſpecifieth the perſon, whom hee would exempt from iniuſt vſage, ſo coucheth hee a reaſon, ſhewing fouleneſſe of the ſinne; a thing monſtrous and vnnaturall it is, to deceiue a Brother.
Who is this Brother? Chiefly the man conioyned vntounto vsus in Chriſtian profeſsion: more largely, what Chriſt teacheth of the Neighbour, may be ſaid of the Brother. EueryEvery man with whom wee hauehave to deale, is this brother, whether Grecian or Barbarian, Iew or Gentile, Friend or Foe.eMal. 2.10. HaueHave we not all one Father? Hath not one God made vsus? Why doe we tranſgreſſe, eueryevery man againſt his Brother? In louelove we ſay truly, there is order; one may be preferred before another, according as they are neerer to vsus in Societie, Nature, Grace, or Friendly affection. In iuſtice, and matters of common equitie, there is one Law for the Stranger, and for him that is neereſt vntounto vsus.
The fraudulent dealing offExod. 12.35. Iſraelites with Egyptians, was warranted to them by ſpeciall diſpenſation, and that founded on equitie: they had done their long and weariſome ſeruice, without recompence; the Lord in compaſſion ſo diſpenſeth with them: but diſpenſations ſtretch no farther then the particulars to whom they are giuen.
I obſerue it the rather, becauſe our people hauehave in this caſe framed to themſelues Diſtinctions; ſuch as Perſians in their policie taught their children: they muſt lye, and not lye, with a diſtinction: lye to their enemies; tell truth to their friends. Not vnlike are thoſe amongſt our people; ſomething ſhamefull it is thought to deceiue a friend; but for a Stranger, the excuſe is currant, He was a Stranger to me; no reaſon of reſpect betwixt vsus. A ſimple man that puts confidence in them, they are ſomething ſcrupulous to deceiue; but if he be one that pretends skill in the Commoditie, then caueat Emptor. With ſuch idle diſtinctions doe they dawbe with conſcience. But what Xenophon obſerued to be the iſſue of Perſian education, ſuch is vſually the euent of theſe diſtinctions in bargayning. Children, ſaith Xenophon, forgat their diſtinction, and made bold ſometimes to lie to their beſt friends. So they that thus diſtinctly begin to practiſe iniuſtice, at length grow to promiſcuous iniquity; ſparing neither friend, nor brother, no nor their owne father, to aduantage their commoditie. Should not the Lord be auenged of ſuch a people? Yes.
God is the auenger of all ſuch. The principall reaſon followes: wherein obſerue, firſt the qualitie, ſecondly, the force of it.
It is taken frō the dangerous and dreadfull conſequent of ſuch ſinnes; laying vsus open to the vengeance of that God, that is in his wrath a conſuming fire. It ſhould ſeem then, it may well enough ſtand with Grace, to abſtaine from ſinne, for feare of vengeance. To this purpoſe we are ſure Paul propounds it to this people of God; that by terror of Gods wrath they might flie iniuſtice. The Lord himſelfe, not only allures Ieremie by promiſe of his preſence, but driues him to duetie, by gIere. 1.17.terror of deſtruction. Our Sauiour propounds to his Diſciples, meditation of hMark. 9.43.helliſh torments, to deterre from diſobedience.
Vſe. So that they ſlaunder vsus, that ſay we teach: it ſauours of an affection graceleſſe, and meerely ſlauiſh, to abſteine from euill for feare of wrath. This we teach, To doe good onelyonly for reward, without all conſcience of duetie, or louelove of God, is meerely mercenary: to eſchew euill, onelyonly for feare of vengeance, argueth an affection meerely ſlauiſh. But that there is a lawfull intuitus of both, in doing good, and eſchewing euill; and that both may ſtand with Grace, we teach with full conſent; onelyonly wee require that other reſpects may alſo lead vsus;Auguſt. epiſt. 144. conſcience of duetie, louelove of God, care of his glory. Qui tantùm timet, eſt inimicus iuſtitiae.
They alſo are iniurious to their ſoules, and to the Grace of God, that therefore cenſure themſelues as meerely Graceleſſe, becauſe feare of Hell is found ſometimes the ſtrongeſt motiue to obedience; yea, in times either of their incipience, or tentation, and cannot be perſwaded, feare is filiall, where ſinne is eſchewed with any reſpect to vengeance. Paul then was no ſonne, that profeſſeth himſelfe to be moued as well by i1. Cor. 5.11.terrour of the Lords iudgement, as by louelove of Chriſt, to perſwade men: and vainely hath Gods Spirit propounded meditation of Gods wrath, where he preſcribes the forme of acceptable ſeruice, to be performed vponupon this motiue in part; Becauſe our God kHeb. 12.29.is a conſuming fire.
It muſt bee confeſſed, that Gods louelove ſhould chiefly ſway with vsus. But if his vengeance be a partiall motiue, may wee not bee in Grace? Is there not a mixture of all Graces with their contrary, in the ſtate of this life? of faith, with infidelitie; of obedience, with rebellion; of knowledge, with ignorance; of feare with ſeruilitie, yea, and with ſecuritie? As it is abſurd to ſay, there is no faith, where is ſome doubting; ſo all as vnreaſonable, to affirme there is no filiall feare, no Grace at all, where is any feare of God in reſpect of his vengeance.
God is auenger. The Apoſtle ſeemes to anticipate the ſecure thoughts of the vniuſt and fraudulent, promiſing themſelues impunitie amongſt men: either by cunning conueyance and concealement, or by defect of Lawes, or partialitie of Magiſtrates. Let this yet bee meditated, ſaith the Apoſtle. God is the auenger of all ſuch.
Where mans iustice faileth, God with his vangeance makes ſupplie, that iniuſtice may not ſcape vnpuniſhed. ACHAB and Iezabel had in Iſrael authoritie without controll; who ſhould puniſh their oppreſſion of Nabeth? The Lord takes the cauſe into his owne hand; and there is blood for blood, and an vtter extinction of ACHABS poſteritie. Hence is Salomons aduiſe; Rob not the poore becauſe he is poore; Let not his pouerty encourage thee to oppreſſion;lPro. 22.22, 23 The Lord will plead his cauſe, though men be negligent. And, Enter not into the field of the fatherleſſe; for their mPro. 23.10, 11.Redeemer is mightie, though themſelues bee impotent; hee ſhall plead their cauſe againſt thee.
Ambroſ. de Nabat. Iezraelit. cap. 1.Nabathe hiſtoria tempore vetus eſt, vſu quotidiana, ſaith Saint AMBROSE. Non vnus ACHAB natus eſt, ſed quod peius eſt, quotidiè ACHAB naſcitur, & nunquam huic ſoeculo moritur. Vncontrollable authoritie, how eaſily degenerates it to tyrannie, till the poore hauehave ſcarce any dwelling left vntounto them! Their power maſterleſſe on earth, makes them forget that they alſo hauehave a Maſter and Iudge in heauen. As if prouidence now ſlept, becauſe diſcipline of Church and Common-wealth ſleepeth. Conſider it, all yee that forget God; and thinke the Redeemer of the oppreſſed is mighty; neuer more ready to auenge the cauſe of the innocent, then when, amongſt his Vicegerents, it is moſt neglected. A notice neceſſary for all times, all ſinners, in all ſinnes; moſt for dayes of impunitie; in ſinnes moſt ſleighted by the ſonnes of men. Impieties there are many, of no ſmall enormitie, of little regard in this vntoward generation. Fornication and Adultery, ſinnes of greateſt haynouſneſſe, in ſtate of moſt Kingdomes paſſeth, as matter of iuſteſt toleration: and what through defect of Lawes, or conniuence of Magiſtrates, or hope of concealement, profane is the liberty of Adulterers. Yet that of the Apoſtle ſhould (me thinks) be meditated:nHeb. 13.4. That Whoremongers and Adulterers God will iudge: howſoeuer partiall mens proceedings are: howeuer cunning the Adulterers ſecrecie. For Kingdomes hauehave yet beene ſo happily cautelous, as to preuent, ſo much as by enacted penalties, the abuſe of Gods Name by common and vaine ſwearing: This language of Hell is grown familiar, as luſt in Sodome, amongſt old and yong; Princes and people. Yet, me thinks, we ſhould remember, how direfull the threatning is, how certaine the execution. oExod. 20.7.The Lord will not hold him guiltleſſe, that taketh his Name in vaine. How might we hope to hauehave freeſt ſinnes in gracious meaſure reſtrained? if this little notice of the Apoſtle might be as Frontlets betweene our eyes; that where mans iuſtice fayleth, God with his vengeance makes ſupply.
VERS. 7.8.
For God hath not called vsus vntounto vncleanneſſe, but vntounto holineſſe.
He therefore that deſpiſeth, deſpiſeth not man, but God, who hath alſo giuen vntounto vsus his holy Spirit.
THe words conteine new reaſons for the generall exhortation to the ſtudie of ſanctity. Firſt, as ſome think, frō the Author, as others, from the end of our calling. Secondly, from the fouleneſſe of the ſinne, in caſe we be found negligent; the contempt reacheth vntounto God. Thirdly, from the rich bounty of God, in giuing his Spirit vntounto vsus.
God hath not called vsus vntounto vncleanneſſe, &c. The Chriſtian calling warrants to no man vncleannes, leads vntounto holines. Therefore it is the vſuall ſtile,p2. Tim. 1.9. the holy calling; becauſe it leades to holineſſe, and, though it find vsus not holy, yet it makes vsus ſo. And if there bee any terme therein, ſeeming to tend vntounto licence, yet ſo it is mollified and explained, that vncleanneſſe is ſtill excluded: ſee Gal. 5.13.
And ſee how eueryevery thing in it ſauours of holineſſe: theq1. Pet. 1.15. Caller is holy: the meanes andrIoh. 17.17. inſtrument, holy; the Spirit, the immediate worker, the fountaine of all holineſſe.
Ʋſe. So that they are imputations no leſſe then blaſphemous, charged vponupon the profeſſion and calling of Gods people; that it ſhould teach or approue vncharitablenes, couetouſneſſe, licencious looſeneſſe, &c. Why hath Satan filled mens hearts, to lie againſt the holy Ghoſt: I had almoſt ſaid, to blaſpheme him in the higheſt degree? How hath hee curſed to the pit of Hell, all filthineſſe of the fleſh and ſpirit? How is hee ſEphe. 4.30.grieued with the vncleane conuerſation of the wicked? How reſtleſſe makes he t2. Sam. 24 10.conſcience, in the leaſt ſtepping aſide of them he hath ſanctified? and proclaimed them all hypocrites, that calling on the Name of the Lord, depart not from iniquitie?
As many of vsus, as deſire to know our ſelues partakers of the Heauenly Vocation, let vsus bee carefull tou2. Cor. 7.1. purge from all filthineſſe of the fleſh and ſpirit; to bee x1. Pet. 1.15.holy, as hee that hath called vsus, is Holy.
Profane perſons, as Eſau, ſcoffing at the ſtudie of Sanctitie in Gods children, hauehave no part in this prerogatiue; but ſuch only as are called to be Saints. As little, Libertines, that turne the Grace of God into wantonneſſe, and from ſome beginnings of ſeeming holineſſe receiued, incourage themſelues to licentiouſneſſe. Firſt, Illum nation; which yetyHeb. 6.4. Caſtawayes are partakers of, ſo farre as to becomezMat. 7.22. Prophets and Teachers in the Church of God. Secondly, Compunction, contrition, teares for ſinne: which had place in the TraytouraMat. 27.3. Iudas, in profane Eſau. Thirdly, Partiall and Temporary reformation: To which euenbMar. 6.20. Herod aſcended; and thoſe curſed reuolts, That c2. Pet. 2.20, 21.turne backe from the holy Commandement giuen vntounto them.