The Law Unsealed, Treatise · Commandment 8

The Law Unsealed · Treatise · Commandment 8

p. 237The Eighth Command.

Exodus 20. 15.

Thou ſhalt not Steal.

VVE come now to conſider this Eight Command, Thou ſhalt not steal: In the former the Lord reſtrained the luſt of the fleſh, and mens abuſing of their bodies. In this he regulateth them in the uſe of their riches and eſtates, and ſetteth bounds to the luſt of the eye, and the covetouſneſs of the heart.

The ſcope of the Command in general is, to regulate us in reference to the outward eſtate of our ſelves and others, that we fail not either in wronging, or in ordinate and exceſſive profiting them or our ſelves: And miſcarriages of this nature are comprehended under this of ſtealing, to make them the more odious.

From the general ſcope of the Command we may ſee, 1. That the Lord alloweth property amongeſt his people, otherwayes there could be no ſtealing. 2. That men have not liberty to manage theſe things of the world according to their meer pleaſur and arbitrement, but there are rules ſet to them, by which they are to be governed in reference to them▪ and there is religion in buying and ſelling, and ſuch like, as well as there is in praying and hearing the word, though the things be of a different nature.

For opening the Command, Conſider 1. the ſin forbidden, ſtealing, with the poſitive duty comprehended under it▪ 2. Conſider its extent as to the kinds; of theft: Conſider how theft may be ſaid to be committed: 4. You may conſider more, particularly ſome particular ſins prohibited, and duties commanded, and Queſtions that may be moved concerning them, as about Charity or giving Al… Uſuray, making of bargains or contracts, purſuing of iches. &c.

The ſume of this Command we may gather from Epheſ. 4. 28. Let him that stole steal no more, but rather let him labour, working with his bands the thing which is good, that be may have to give to him that needeth. 1 Theſſ. 4. 6. That no man go beyond and defraud his brother in any matter; becauſe that the Lord is the avenger of all ſuch, as we alſo have forewarned you and teſtified. Lev. 19 11. 13. 35. 36. Ye ſhall not ſteal, neither deal falſly, neither lie one to another,—Thou ſhalt not defraud thy neighbour, neither rob him? the wages of him that is hired ſhalt not abide with the… all night …ntill the morning.—Ye ſhall do no unright…o…ſ…ſ… in Judgment, in … in weight or in meaſure, just ballances, juſt weights, a juſt ep…a…, and … juſt …ine ſhall ye have: I am the Lord your God which brought you out of the land of Egypt. Theft is moſt ſtrictly defined to be the taking away of that which i… anothers, …e not knowing it, and that to his …urt; but more generally we take it to be any inordinatneſe in referance to riches, either by wronging our neighbour, or profiting our ſelves, and that whether it be in the attaining, retaining, or uſing of them▪ this, thought in few words, yet comprehendeth m…ch.

1. Then we call that inordinateneſs, when men miſtaking the right end for which and the golden mediocrity according to which riches are to be employed; they do fail either in the exceſs, by tranſgreſſing the juſt bounds, or in the defect; or making uſe of wrong mideſſes for attaining the end: Hence the love of mo…ey or of riches being the root of all evil, becometh Idolatry, when riches are made the …ltimate end, and purſued and made uſe of only to ſatisfie the luſt of the eye; or when this love of money is made ſubſervient to ſome other luſt, as to the pride of life, thus the love of money is inordinate as to its end, when it is for an end without and beyond that which is convenient for us. 2. We may be inordinate by our being too vehement in our deſires after riches ſo that we will be rich, as it is 1 Tim. 6. 9. we reſolve it, and muſt be ſo by any means, as it were: which is moſt dangerous, and by being deſirous of too much, keeping no proportionable meaſure, but being ſometimes in the exceſs, ſpending ou… time in ſeeking more then is convenient, ſometimes in the defect, trifling away much time in the lazy, careleſs, and negligent purſuit of what is convenient 3. There may be inordinateneſs in the mide…e… made uſe of for attaining or retaining riches either by an unlawful way of conqueſt ſimply, or by that which is ſuch in ſome reſpects; as by unlawful callings and ſuch like: All which unlawful wayes may be reduced to theſe three, …apina, furtu…, and turpe …cru…, rapin…, theft, and fi…thy Iuer…; of which more afterward.

Again, this inordinateneſs we ſay is when either our Neighbours eſtate, or our own, is wronged▪ his may be wronged when ours is not advantaged; as by deſtro…ing, firing, and the like, out of hatred and ma…i…; yea, it may be wronged by our negligence, when poſſibly he and our ſelves are both wronged, yet this is condemned in Scripture; and Exod. 22. 5. & ſequent▪ the Lord provideth Laws annent it. It may be alſo in reference to the profiting our ſelves or our neighbour, or bettering of our own eſtate or his, there is no doubt inordinateneſs in getting; keeping, and uſing that which belongs to us or to our neighbour, as when we get it without right, or its due price by anothers folly or negligence, &c.

p. 239To proceed a little, we ſhall conſider the ſin forbidden in this Command, as drawn to theſe three forementioned heads, r…pin…, furturn, turpe lu…ru…,

R…pine incl…deth violence of all ſorts, both by land, and that either by more petty parties, as robbers, plunderers, &c. or ſuch as are more ſtrong and able to carry their point, as Conquer…rs, General… of Armi…s, &c. medling with that which is not theirs, which is robbery in the Lords account, Hab. 1. 6. And by Sea, this is called paracy: It was a true and ſharp anſwer which a Pirate did give to Alexander (as is recorded) who being taken by him, and asked, How he could or durſt live that way; replyed, He did only what he himſelf did; ſave that Alexander …ereft …en of kingdoms, …e but of a little of their means: be with more ſtrength on the land followed his point, be with leſ… upon the ſea, Of which Piracy, whether caping or robbing poor innocent Sea▪faring▪mens goods, as it is now uſed by many, I wiſh all Capers and their Confederates in all Chriſtian Kingdoms and Common-wealths, would ſeriouſly conſider, and would to this purpoſe take notice of what the eminently learned Gro…ius ſaith in his Book de jure belli & pacit, lib. 3. cap. 18. ſ…ct. 2. but more eſpecially ſect. 4. where he doth with much reaſon (whereof he was a great Maſter) and religion, aſſert. That when juſtice, ſtrictly ſo called, is not hurt, yet a man …ay ſin againſt that duty which conſiſts in the loving of others, and more eſpecially what the Chriſtian law perſcribes (which yet here is only corr…b…rative of the moral law, that perfect and perpetually binding Rule of life and manners) ſo that if it be manifeſt that ſuch caping, robbing, or ſpoyling, will chiefly hurt and indammage, not the whole body or generality of the Enemies, or of the King, or ſuch as are of themſelves guilty; but the Innocent, and that in ſuch a meaſure▪ as will thruſt them into the very greateſt calamities and miſeries; wherein to caſt even ſuch as are our private and proper debtors, were a mercileſs and cruel act: But if to all this it be added, that ſuch ſpoyling or robbing is found to be of no conſiderable moment or importance, neither to put an end to the war, nor to cut ſhort and conſume the publick and main force of the Enemy▪ then, and in that caſe, ſuch gain ought to be accounted unworthy of a morally good man, and more eſpecially of a Chriſtian, as being mad only of the calamity of the times. On which account Plutarch blames Craſſus, that he had made purchaſe of the moſt part of his riches by robbing & ſpoyling in times of fire and ſword, looking on the calamities of the times he lived in, as his greateſt gain, Grot, annot, ad idem illud cap. 18. Whatever will be ſaid for preſſed men and other Subjects who on the expreſs call of the Magiſtrate go to Sea fights, their non-obligation to inquire narrowly and ſcrupulouſly into the juſtneſs of the War, when it doth not appear to them unjuſt▪ yet unqueſtionably ſuch perſons as go a caping and their Compartners, for a ſhare of the gain, are obliged to a ſtrict and accurate examination of the juſtneſs of the war, ſince they willingly offer themſelves to ſuch work, yea, ſeek for acceſs to it as a ſpecial favour and priviledge; which they may let alone if they pleaſe, and ſo in this caſe, ought, on the leaſt ſcruple or ground of haeſitation, to let it alone; and if they go on, and ſeek not ſatisfaction to their conſciences to the yondmoſt annent the Juſtneſs of it, they make themſelves as guilty in their ſtation as the Prince, State, or Commonwealth do, who ingage in an unjuſt War; ſince whatever is not done in faith and from a perſwaſion of the warrantableneſs thereof is ſin: And thought a War were uncontravertibly juſt, yet Grotius his grounds before laid down, would be conſidered, by ſuch eſpecially, who out of a covetous homour & deſire to make gain, though under the ſilly pretext of weakning the Enemy, the leaſt thing ordinarily intended by them, ingage themſelves in this courſe, which not only cruſheth many poor Innocents, but is alſo often waited with bloodſhed, and taking of mens lives; who (it will not it ſeems be readily denyed) may defend themſelves and their goods, the means of the livelyhood of themſelves and their families, won with much toyl and hazard; and if they may endavour the preſervation of theſe goods, and defend themſelves againſt ſuch as would ſpoil & bereave them of them, then it's worthy of very grave conſideration, if in this caſe the aſſailants wounding, mutilating, or killing poor private men, quietly following their callings for their bread, in their own lawful (at leaſt hitherto in this ſo circumſtantiated caſe by Grotius, not judged and determined unlawful) defence, will be found altogether free (eſpecially if the juſtneſs of the War be doubtful, or not conſcientiouſly inquired into) of murther: And if the aggreſſors themſelves ſhould be wounded or killed by theſe defendants, whether they will be without all culpable acceſſion to their own ſelf murther; and ſo whether they will not be involved in the guilt, not only of the breach of this Eighth, but alſo of the Sixth Command: And whether goods and an eſtate acquired or increaſed by ſuch means, may be brooked and poſſeſſed with ſolid peace, and with the well-grounded expectation of Gods bleſſing, which maketh rich, and addeth no ſorrow therewith: This, I ſay, calls for grave conſideration. Beſide that, it hath been obſerved, that ſuch courſes have ſometimes not only made theſe eſtates that were acquired by them, quickly to melt away, but alſo to have been a moth in the eſtates for the time bettered by them. Obſervable: and not altogether aliene from this matter, is that chriſtian and grave Act made againſt Prize-goods in the Town-Councel of Edenburgh, the head City of this Kingdom, in great Mr. Knox his dayes (as one bleſſed fruit of the Goſpel amongſt many others) May 10. An. Dom. 1561. the very year after the publick eſtabliſhment of the reformed Proteſtant Religion in Scotland. The tenure where of follows: It is ordained that no man within this Burgh buy any Prize-goods, under the pain of tinzel of his freedom for ever, and puniſhment at the will of the Civil Magiſtrate, it being contrary to a good conſcience, and that we are bound to deal with every Chriſtian Brother as we would wiſh to be dealt with, & the Goods not to be ſold by any godly man within this Burgh.

This Rapine, again, having a ſort of pretext, becometh Oppreſſion, when a man by power, favour, or ſuch like, outreacheth and goeth beyond his title, and indamageth the party with which he contendeth more then his right or title would warrant him to do; & this may be in great men over their inferious, as Maſters over Servants, of Landlords over Tenants, of Magiſtrates over People or Subjects; and in all theſe, who any way make uſe of greatneſs to diſtreſs others, or thruſt at them, either to make them quit a right they have, or by retaining from them what is their due or, by exacting them by their title what is really prejudicial to the others property, even though by oppreſſion the perſon be made willing to condeſcend. Thus alſo over-powering of others in Law ſuits and Courts, and making uſe of monyen to bear them down in their right, is interpreted by God as Oppreſſion.

For the ſecond, to wit, Theft, more properly it looketh to all wayes, whereby, without pretext of violence, another is wronged: This is again divided in four. p. 2411. If it be a wrong done to a Common-wealth, it is called peculatus, which in a large acceptation includeth not only private men, or Magiſtrates, ſtealing or robbing the publick treaſure, but alſo Collectors, Queſtors, and others that are in ſuch like offices, who, when they intervert what belongeth to publick uſe, become guilty; and proportionably all ſuch as are intruſted with the keeping and diſtributing of what belongeth to Corporations and Societies, and do intervert it, as Judas did in ſome reſpect, when he interverted what was committed to his keeping for uſes not allowed, and therefore he is called a Thief, though his crime was alſo Sacriledge. 2. As it reſpecteth any thing appointed for pious uſes, ſo it is called Sacriledge; ſee Lev. 5. 15. Mal. 3. 8. Acts 5. 2, 3. and though now we have nothing that is holy by ſuch a conſecration, yet what is appointed by Gods warrant for holy uſes, cannot without ſin be interverted; ſuch are Churches or houſes built for Gods worship, ſtipends for maintaining of his Miniſters and Ordinances, becauſe theſe belong to the Church, as the other do to the Common-wealth; ſuch alſo are the poors money, collections, &c. for if their be an appropriation of theſe things for that uſe, then why should that property be incroached on, more then other properties? And if any should ſay theſe are the Magiſtrates gift, and he may uſe them as he pleaſeth? Anſw. I am not ſpeaking now of what power the Magiſtrate may have in an extraordinary caſe of neceſſity, there being no doubt times, when particular mens property will not have place, but ought to cede to the publick good; but in ordinary caſes, I ſay, that the right which the Church hath in them, for theſe formentioned uſes or ends, is no leſs then any private mans in his own particular eſtate; beſide that, they are indeed given unto God: And therefore it is not in the Magiſtrates power to make what uſe of theſe he pleaſeth, neither is it at his option to appoint them, and maintain and keep them up, or not, as he pleaſeth, but it is his duty, and that which is required of him to do ſo, as he would be found faithful in the diſcharge of his Office. 3. There is a groſs kind of theft in men-ſtealing, not ſo much uſed now, as of old, when there were Slaves, of which men made advantage: This may be alſo in taking or inticing away of another man or womans ſervant, to their Maſters or Miſtreſs prejudice, which is clear theft, though often practiſed, and by many, little regarded: As likewiſe in ſeducing of Children to a falſe Religion, to a bad Marriage, to evil Company, to drinking, whoring robbing, &c. to run away from their Parents out of the Country, without a juſt and neceſſary cauſe, &c. this is condemned in the Law, and 1 Tim. 1. 10. The 4. ſort is ſingle theft, or the wronging of a man in his private and perſonal eſtate▪ as when a mans money, cloaths, houshold-furniture, corn, horſes, cows, sheep, merchant-wares, books, working-tools, &c. are ſtolen, and privily taken from him. And here do come in the general heads of that theft formerly mentioned.

Turpe lucrum, or filthy lucre, is that gain which is acquired either by ſimply unlawful, or by dishoneſt, unworthy, and baſe wayes and means: As, 1. by niggardlineſs, when a man ſeeks to make great gain of the very leaſt and ſmalleſt things, who uſeth to be called foreign and foreign or Cuminibilis, that is, ſo miſerable a wretch, and ſo baſe a niggard, that he would cut a Cumin-ſeed and ſell it. 2. By taking too largely and greedily when gifts are going, whether to the prejudice of the giver, or of others ſtanding in no leſs, or in more need, and of no leſs, or it may be, of greater deſerving, thereby incapacitating him to give to them. 3. By a mans proſtituting of himſelf, without all neceſſity, only to win the world, to baſe offices and imployments, diſgracing his ſtation, as for great men to turn to ſuch, whereby they eat as it were the meat out of the mouths of poor men, who have all p. 242their dayes been bred up in, and followed ſuch imployments' For Miniſters of the Goſpel, in a peaceable ſtate of the Church, and without any neceſſity, to turn to, and deal in worldly Trades; or in a time of trouble to betake themſelves to the very baſeſt of them, when others would do as well, or well enough for their neceſſary maintenance. 4. By vice and villany, as for gain to play the whore, to be a pimp or pander, to keep a ſtew or bawdy-houſe to forſwear or bear falſe witneſs, willingly to ſell drink till men drink to exceſs and be drunk, and to allure and ſollicit them to it, if the drink may but ſo go away, and bring ſome advantage to the Vintner, &c. 5. By ſqueezing, under colour of Law, as by biting Uſury, forging of Writs, by moyen and buds prevailing in law to dwang a man from his right, for a man to buy Pleas, to deal in broken, crazed, or incumbered eſtates that he hath no thing to do with, on deſign to make gain by defrauding Creditors, or forcing them for his own advantage to hurtful compoſitions, &c. 6. By exceſſive, immoderate and hurtful travel and pains to win a …ery little and inconſiderable thing, and it may be without all neceſſity too. 7. By robbery and murther: Prov. 1. from v. 10. to 20. 8. By ſpoiling the dead, riffling Tombs, taking offerings or linnings, &c. 9. By carding, dicing, and Stage-playing: and making conqueſt and gain by any other diſhoneſt or crooked mean.

Thus we have hinted the firſt diſtribution of inordinateneſs in inquiring into rapine, theft, and unlawful or filthy gain. Conſider it again, 1. As it wrongeth others only, or as it profiteth us alſo: 2. As being direct theft, or as being under pretext of Law: 3. As by acquiring donations, or by mutual contracts or bargains: 4. When it is in reſpect of our ſelves, or others" 5. When it is in attaining, and then it is called avaritia, avarice; When in retaining, then it is tenacitas, tenacity, niggardlineſs, and ſordid parcimony, in not ſpending with ſuch a ſutable proportionableneſs as is requſite, or not giving back what is unjuſtly purchaſed, or taken from any man, by falſe accuſation or otherwayes, called restitution, whereof Zacheus ſpeaketh▪ Luk 19 8. 6. When it is by an ill imployment, as playing, gaming. &c. or by the abuſe of a lawful calling: 7. As it profuſely waſteth what we have, and ſpoileth others of what we ſhould beſtow on them▪ or as it holdeth in more then is meet, and ſo ſpoileth our ſelves of that comfort we might have in our eſtates, the one is by prodigality, the other by ſordid parcimony, as we have ſaid; ſee Prov. 11. 24. 8. As the wrong may be done at firſt through ignorance, or continued in after folks come to the knowledge of it in which caſe the thing is to be reſtored, and the amends is to be made▪ as is clear Lev. 5. 15. 16. And in Abimelec…s dealing with Abrahams wife, whom, after he knew to be his wife, he did reſtore again untouched.

O! how doth mens addictedneſs to creatures make them find out many inventions to ſatisfie their luſt with them▪ Hence is this Command ſo broad, that it is difficult to ſpeak of it in all its particulars. In further proſecuting whereof, we ſhall not aſtrict our ſelves to ſo preciſe a method, but endeavour to lay down the direct breaches of it by which the poſitive part, and theſe duties that are required, will be the more eaſily diſcernable.

Conſider then its breach, 1. as it wrongeth others; 2. as it wrongeth our ſelves; 3. as it wrongfully ſeeketh to benefit our ſelves, or better our own eſtate.

p. 243As to the firſt, Conſider it firſt in the quantity, it is theft whether the matter be in little or much, if ſo be it be a real wronging of others in that which is theirs, even as a lye is a lye in any matter, in great things as well as leſſer, and this theft in little or much will ſeclude from the kingdom of God, 1 Cor. 6, 10. and as drunkenneſs may be in drink, that is, not the very greateſt quantity of drink, nor in the fineſt drink, ſo may theft be in little or courſe things, Conſider 2. as it looketh not only to the hand, but to the heart alſo, even as adultery and murther do; it is a piece of the evil treaſure that Chriſt faith is in the heart, Matth. 12. 35. and 15▪ 18. 19. 3. It may be ſometimes, when he that committeth it, knoweth it not, but ſupponeth ſuch a thing to be juſt and due to him, as when he uſeth not means to know, and when he knoweth, doth not reſtore it. 4. It is ſometimes wholly ſo carried, as that he who is wronged, knoweth nothing of it; as when (for inſtance) ſuch a right that would clear him in his buſineſs is to his prejudice kept up, and he made to believe that he hath no ſuch right, although he quarrel it not, yet it is theft before God. 5. It is direct, when though one knoweth ſuch a thing to be anothers, yet he will needs have it. 6. It is leſs or more, as there is a ſeeming neceſſity, or none at all in the perſon ſtealing; for if the thing be indeed neceſſary for life, it is not theft; ſo alſo if the thing have a general and common allowance among men for its warrant, it is not theft, thus the Diſciples plucked the ears of corn, which was not theirs, and yet were not thieves: The ſin is groſs, when in holy things, or publick things, or when things are taken with violence and hazard of life, blood, &c. or when there is great prejudice following it to our neighbour, or when it is more frequently gone about, or when it is under truſt, &c. 7. It is in contracts or bargains to our neighbours prejudice; as by too cloſe ſticking to clauſes of Writs, beyond, it may be, the intention of the makers, and when there is ſome pretext of Law, this is againſt the end of Writs and Law. 8. It is in buying or ſelling; and ſo, 1. we fail in the end, when we mind our own good only, without any regard to our neighbours; 2. In the matter, when the thing is not good that is ſold; as the refuſe of wheat that is ſpoken of, Amos 8. 6. ſo when ye ſell a thing for better then it is, or in buying, will needs make a thing worſe then it is, or pay the price in baſe money, you are guilty of theft: 3. When the meaſure or weight is ſcarce, and not ſo much as it ſhould be; ſee Amos 8 5. 4. In the manner, when the buyer diſpraiſeth any thing below, and the ſeller commendeth it beyond and above its worth, Prov. 20 14. It is naught ſaith the buyer, &c. which although in ſome degree it be inevitable, yet no doubt, when on either hand it is wittingly and deſignedly done, it is a fault. 9. It may be committed in the matter of juſt debts; As, 1. when nothing is payed; 2. When a part is only payed; 3. when payment is made out of time, which prejudiceth them we owe to, as much as if we kept a part back; 4. when means are uſed to get what we owe diminiſhed; 1. by dwanging and conſtraining a man to quit ſome part of it; 2. by dealing indirectly to get ſome-thing down of the ſum which we owe 10. It is committed when advantage is taken of anothers neceſſity, and ſo 1. when they are conſtrained to ſell cheaper, then without loſs they can; 2. when we ſell dearer to our neighbour, becauſe we ſee he muſt have it; 3. when p. 244neighbour, becauſe we ſee he muſt have it; 3. when one is forced to unreaſonable tearms, becauſe he muſt have money; dealings of this nature are like to that, to fell the poor for a pair of shooes, which is reproved Micah. 8. 5, 6. 7. and is a groſs theft. It is true, in ſome caſes, as for inſtance, when others would not buy ſuch things, and we need them not our ſelves, neither would buy them, were it not for our neighbours good, and if they be not ſo uſeful for us, an abatement in ſuch a caſe may be lawfully ſought. 11. It may be by Law-ſuits, even when Law ſeemeth to ſide with folks, ſummum jus, being often, ſumma injuria; as 1. by putting folks needleſly to ſue for their own, or by our ſeeking what is not ours; 2. by bearing through a buſineſs to the prejudice of another, upon a title of Law beyond Equity; the firſt is condemned 1. Cor. 6. 1. &c. the ſecond in Job 31. 21. If I have liſt up my hand againſt the fatherleſs (ſaith Job) when I ſaw my help in the gate; ſee alſo to this purpoſe Prov. 3. 29. 30. 12. There is a breach of it by wronging our neighbour under truſt (which is a high degree of theft) As 1. by giving advice to his prejudice, when he lipneth to, and confideth in our counſel; 2. When Advocates are not faithful; 3. When Partners in trade and bargainings are not faithful one to another; 4. When Servants, Factors, Treaſurers, …tc. are not faithful, who, as Joſeph, have all committed to them, and like the unjuſt Steward, can count up or down fifty for eighty, and eighty for fifty; 5. Eſpecially here fail Tutors of Orphans and Fatherleſs Children, who having theſe committed to their truſt, make it their work to prey upon their eſtates, if they can but do it handſomly, and without obſervation, this is theft, robbery, oppreſſion, and deceitful dealing, in the higheſt degree. 13. There is a breach of it by bribery, when Judges ſuffer themſelves to receive gifts, preſents, buds or bribes, whether to the perverting of Judgment, or for doing right in Judgment which they are obliged to do without theſe. Whoever ſuffer themſelves to be bribed for Judging right, may eaſily be tempted by a bribe to do wrong in Judgment; all ſuch forget that the Judgment is the Lords, Deut. 1. 17. that they ought not to judge for men but for the Lord, 2 Chorn. 19. 6. that they ought in a ſpecial manner to be fearers of God, men of truth, and haters of couetou…neſs, Exod. 18. 21. that they should not reſpect perſons in Judgment, but hear the ſmall as well as the great, Deut. 1. 17. that they should not reſpect the perſon of the poor, nor honour the perſon of the mighty, but judge righteous Judgment, Lev. 19. 15. that they ought not to wreſt Judgment, nor to take a gift (which blindeth the eyes even of the wiſe, and perverteth the words of the righteous, Deut. 16. 19. Exod. 23. 8.) and that fire shall conſume the tabernacles of bribery, Job. 15. 34. the Lord doth highly reſent, and will moſt ſeverely punish the breach of this Command in ſuch, becauſe they do more immediately repreſent himſelf, as being placed in Judgment to ſupply his room. 14. There is a breach of it when there is inequality betwixt our advantage, and that which is expended by us for others, or when for what is not uſeful and needful, their money in truſted to us is exhauſted, or when we occaſion them to ſpend money needleſly, upon any thing that is not uſeful, but rather hurtful, as in exceſſive drinking, feaſting cloathing, that is full of vanity, or in vain fashions of cloathing, playing at unlawful games, as cards and dice, or exceſſively at unlawful games, or in dancing and fidling, and ſuch like, which are amongſt the lavish and profuſe wayes of living, and whoever are acceſſory to make others follow theſe, or for theſe do procure money from others, become thieves. And thus all idle Vagabonds, Playfairs, Sporters, Minſtrellers, Stage-players, and ſuch like, livers on other folks charges, are guilty of the breach of this Command. 15. There is a wronging of our Neighbours eſtate by negligence, ſloath, &c. when that is not done which we ought to do for their good; this is done eſpecially by Tutors, p. 245by Servants, and others, who ſtand in ſuch relations to any, as that by vertue thereof they are obliged to have a care of what they are intereſted in. 16. We wrong others by ingaging them to be ſureties for us, when we ſee not a way how to relieve them. The ingagers themſelves alſo become guilty of the breach of this Command, except in ſuch caſes wherein equity and charity requireth their ingaging, and this way, many are ſtollen from their eſtates. 17 It is committed in retaining what is our neighbours; As, 1. when the payment of money or things borrowed is delayed beyond the time appointed, Prov. 3. 28. 2. When things borrowed are hurt or wronged, the Lord giveth Laws for this, Exod. 22. 14. 3. When pledges are loſt by negligence, or interverted to our own uſe; 4. When our Neighbours beaſt is ſtraying, and when ſeen by us, and not kept for him, as we would he should do to us; ſee Deut. 22. 2. Lev. 6. 4. 5. When ſomething is loſt, and we keep it, as if finding gave us a right to it; it should be for the right owner, and if he cannot be found, publick ſignification should be made of it, as the Law requireth. 18. This Command obligeth us to reſtore, 1. What we have unjuſtly taken from, or gained of others any way, as Zacheus did, Luke 19. 8. It is recorded of Selymus the Turkish Emperour, a moſt bloody man, that when he was a dying, one of his Baſ…aas deſiring him to build an Hoſpital for relief of the poor, with the wealth taken from the Perſian Merchants; he replyed thus, VVouldeſt thou, Pyrthus, that I should beſtow other mens goods, wrongfully taken from them, on works of Charity and Devotion, for mine own vain glory and praiſe? aſſuredly I will never do it; nay, rather ſee they be beſtowed on the right owners again. Which was done forthwith accordingly, to the great shame of many Chriſtians, who mind nothing leſs then the reſtitution of ill gotten goods, whether by themſelves, or by their Anceſtours, but cull out ſome ſmall fragments of a world of ſuch ill-gotten goods to beſtow on ſome charitable or pious work, as they call it. Zacheus his penitent Proclamation here conſiſted of two branches, to wit, reſtitution and deſtribution. 2. It obligeth even Children that have ſomewhat tranſmitted to them from their Parents, which they have unjuſtly conqueished, to reſtore it, otherwayes they make themſelves guilty: And in all theſe we would diſtinguish the Court of the Lord, or of Conſcience, from mens Civil Courts, and thus it will not warrant the Heir before God (though before men it may) to retain that which he poſſeſſeth, that the Father left him a right to what he unjuſtly purchaſed. It may be it is the doing of this which maketh great eſtates melt away in the Childrens hands, becauſe it thus deſcended; the Lord hereby would have men know that they are not richeſt who have moſt left them, but who have it well conqueished with Gods bleſſing. 19. Conſider it as it doth not properly take from our neighbours, yet wrongeth them and deteriorateth their eſtate; ſo men may wrong the houſe they dwell in, the horſe they ride on, or any thing which is ſet or given in loan to them; thus they may wrong the inſtruments that others win their living with; ſo alſo we wrong others when their time is taken up either by waiting idly on us, or by unneceſſary imployments put upon them, viſits, and ſuch like; or when weakneſs of body is occaſioned to them by any of theſe, thus Exod. 21. 19. the Lord will have reparation made for loſt time, as well as for loſt means. Many tiplers are thieves this way, to each other, and to themſelves, which God will make them count for, how little ſoever they think of it. 20. There is a wronging of our neighbour without a compenſation, and there is a wronging him with a pertended compenſation, that is, either when the thing is not ſo good in it ſelf, or not ſo good to him; thus Achab, 1 Kings 17. was guilty in deſiring Naboths Vineyard, even though he offered him as good, yet it was not ſo good to Naboth, becauſe this was his Fathers, and he eſteemed it more: Thus alſo there is a ſtealing of another mans contentment, although that in which he placeth it may be a matter of very little or no worth at all, but yet if therein he hath an intereſt of affection, as they call it, ſuch as a man may have for ſome petty Jewel, a Hawk, a Hound, or the like, ſo that it pleaſe him, or delight him, the wronging of him in that, is not only a ſin againſt the ſixth Command, in grieving him, but againſt this in prejudicing him of his contentment, which as to him in ſome reſpect, is a ſorer wrong, then the taking from him of that which in it ſelf were of far greater worth, would have been. 21. There is a failing by unskilfulneſs; as when one taketh on him ſome office, and receiv eth wages or hire for it, and is not qualified for, nor ſutable to the place and employment; thus Phyſicians, Lawyers, and Judges, often ſteal from men, through their ignorance: As alſo Miniſters who ſupply Charges they are unfit for, and conſume that which ſhould entertain others▪ but this ſin in Miniſters is oftentimes more through unfaithfulneſs, when being ſuſtained for the good of the people, they turn rather to be hurtful. Thus Chriſt▪ John 10. 1. calleth falſe Prophets, Thieves & Robbers And indeed it is the worſt gain in the world, that utterly unskilful and unfaithful Miniſters get by ſtraving and murthering the immortal ſouls of men, 22. We wrong others when we communicate not to them when they are in need, and we in a capacity to help them, yea, when by idleneſs and prodigality we incapacitate our ſelves to communicate to the neceſſities, of others as Epheſ. 4. 28 is clear. 23. Beſide, there cometh in here all ſelling and buying of what ſhould not be ſold or bought, as publick places in Church or State; this firſt from Simon Magus, Acts 8. 18. 19. is called Simony, and is a ſin of a high degree, making that ſaleable which the Lord will have free: and it taketh in not only giving money, but any other thing upon this account to promove ſuch and ſuch perſons, or receiving any thing to be ſweyed ſo, and ſo whether it be munus manus, linguae aut actionis, a gift of the hand, tongue, or action. 1. By a gift of the hand is underſtood money or things that are uſually given. 2. A gift of the tongue comprehendeth fair ſpeeches, ſolicitations flatteries, &c. 3. By a gift of action is underſtood, ſervice, dependence, on waiting and courteſies (as they are called) made uſe of to procure anothers favour; and in all theſe three men may greatly ſin, as when they hunt after, and are ſweyed with any of them, and ſo covet them; as when Magiſtrates or Judges ſell Juſtice for bribes, when men by lying and falſe-witneſs bearing, ſell the truth▪ whereof Lawyers are chiefly guilty, who for fees plead ill cauſes wittingly: or when one giveth them, that he may gain more really upon the other; as for inſtance, when men by any of theſe bribes buy Juſtice, and much more Injuſtice, and buy lies and falſe teſtimonies to prevent or pervert Juſtice. 24. There is a guilt in conſenting too, incouraging in, conniving at, or juſtifying of ſuch as commit this ſin, or are receivers or reſetters of what is ſtollen, for their ſtrengthening and incouragement; ſee Pſal. 50. 18. Prov. 1. 10. 25. Seaſing upon other folks goods ſometimes under pretext of eſcheats, as Admirals doe upon Sea wrack, and ſuch like; when there is no juſt ground to take away the owners right, and this is reckoned open violence before God, & is a moſt cruel adding of affliction to the afflicted. This ſin then of Theft, in reference to our neighbours, is fallen into by violence, deceit, negligence, unfaithfulneſs▪ ignorance unskilfulneſs, &c. And when all is ſaid, a tender heart will ſtill need its own examination p. 247and tryal of it ſelf, there being as many wayes to break this Command, as there are wayes to prejudice our neighbours eſtate.

We come now to conſider how a man is guilty in wronging his own eſtate (for there is a skill and dexterity in the managing the unrighteous Mammon) which we conſider two wayes; 1. As he wrongeth and diminiſheth his eſtate by not providently caring for its preſervation and increaſe, or improvement' when he is not frugal, or not ſo frugal as he ought to be, but lazie and ſloathful, he becometh guilty of the breach of this Command, becauſe he incapacitateth himſelf for being uſeful to others, and putteth himſelf in hazard of poverty and want, which is the proper ſnare of this ſin of ſtealing▪ and diſpoſeth for it, Prov. 30. 9. This poverty which is ſo enſnairing, is brought on 1. By ſinful ſpending and debauching away of our eſtate and time, as the Prodigal did, Luke. 15. 11. &c. 2 By unneceſſary waſte in prodigality and lavishneſs, ſuch as (though unjuſtly) Judas condemned in the woman, ſpoken of John 12. 5▪ For much ſpending muſt have much to uphold it, and muſt have many wayes to furniſh it ſelf according to the Proverb moſt ordinarily verified, Omnis Prodigus eſt avarus, every Prodigal man is greedy or covetous, to ſatisfie one luſt he exerceth another; however, he being but a ſteward of what he poſſeſſeth, he by his prodigality, not only interverteth from the right end what means God hath given him to be otherwayes diſpoſed of, but alſo draweth upon himſelf poverty. 3. By negligence, lazineſs, careleſneſs, &c. in a lawful calling (for they that are given to ſleep, or idleneſs, ſhall come to poverty, as the Wiſe man ſaith) or being without a calling altogether. When God giveth men ability of body or mind, it is ſad that they ſhould be uſeful for nothing, nor active in any thing but to ſin, and be ſnairs and reproaches unto Chriſtians and Chriſtian Religion, as all idle perſons, bearing the name of Chriſtians, are, whoever they be, whether Gentlemen or others It is obſervable, that both before the fall, and after the fall, God put that task of working in mans hand, commanding him to labour: many other ſuch fooliſh wayes there are whereby a man cometh unto poverty, and becometh guilty of not providing for himſelf, or his family: Alſo by ſuretyſhip many are bowed and brought low, which although it is not ſimply to be condemned, more then to give freely, yet it is to be well regulated by charity and prudence, directing ſo to aſſiſt our neighbour in his preſent exigence, as we may alſo be ſure of our after relief, leſt for the debts of others, our own families be made to moan for want. 2. We may conſider a mans failing in reference to this Command, as he wrongeth and ſtealeth from himſelf the …ree and comfortable uſe of his own eſtate; of this man Solomon ſpeaketh, Eccleſ. 4. 6. 8. and 6. 1, 2. and he ſtewardeth not the world well when he hath it, who cannot find in his heart to live on his own, and who liveth heartleſly as if he had nothing at all▪ in this repect a man wrongeth himſelf, and particularly theſe wayes; 1. By coveting too great a meaſure of riches, ſo that he will not be content with enough, but he will and muſt be rich, this is avaritia, or greed, even though the means be lawful which he uſeth for acquiring of riches. 2. By the vexing anxious manner of ſeeking after even what is neceſſary: Thus a man may be diffidently and vexingly ſolicitous for his to morrows dinner, and be vexed about it, as it is Matth. 6. 31. Caring for the morrow, what he ſhall eat or drink, or taking thought about it, this is carking carefulneſs. 3. There is a failing in keeping any thing of the world that we have gotten, when we cannot beſtow it▪ cannot twin or part with it, for charitable, either publick or private, uſes, nay not for honeſt uſes, this is niggardlineſs: And when it is univerſal, both in reference to our ſelves and others, it is Du…ities, or extream hardneſs. 4. Some may ſpend on themſelves liberally, but they can part with nothing for charitable ſupply of others, ſuch a one was Na…al, 1 Sam. 25. and this is churlishneſs. 5. Some cannot even beſtow on themſelves what is ſufficient, either for meat, drink, or cloathing, as we may ſee Eccleſ. 6. 1. 2. and chap. 4. 8. that the man hath much, and yet can neither ſleep nor eat heartily, becauſe the comfortable uſe of creature enjoyments is Gods gift, this is ſordidneſs. Over all theſe perſons the world prevaileth, it maſtereth and overcometh them, and they do not maſter and overcome it as Chriſtians ought to do.

If we would come to conſider, in the next place, how a man should profit better, and improve his own eſtate, it will be hard to ſpeak ſo of it as to pitch upon particulars; for certainly God alloweth prae…onie, or ſutable and due ſparing, and frugalitie, as he diſalloweth and diſcountenanceth the extreams in the defect and exceſs; we would then conſider the midſt, in qu… ſta… virtus, as they uſe to ſay, and ſo ſpeak of the poſitive part in theſe following queſtions. 1. If a man may aim and endeavour to increaſe his eſtate, how far? by what means? or how? and for what ends? 2. How we are to walk in merchandize and bargains? 3. How to walk in charity, alms, and diſtributing to others? 4. How to walk in managing of our eſtate, as to the gathering, keeping, or preſerving and uſing o… it? 5. What to judge of, and how to carry in Uſury (as it is called)? 6. What to account of the punishment of theft in the Court of men? 7. How it came that the covetous have been ſo marked or noted in the primitive times, 1 Cor. 6. 10. and Epheſ. 5. 5. that they have been looked on as perſons ſecluded from Heaven, and not worthy of Church fellowship? and what marks to know them by? where we may touch a littl on the ill of that ſin, and ſpeak a word by way of diſſwaſive from it.

For the firſt, That one may lawfully increaſe his eſtate or goods, cannot be denyed, it being well qualified: Jacob, Gen. 30. 30. found it neceſſary to provide for his family; and 1. Tim. 5. 8. it is a thing that nature it ſelf teacheth a very Infidel. The great matter is to qualifie it rightly; 1. as to the end, 2. the meaſure, 3. the means, 4. the way and the manner.

1. For the end, 1. The chief and laſt is God-glory that we may be ſerviceable to him with our ſubſtance, in our generation, and may be kept from ſtealing and lying, Prov. 30. 8. 9. 2. Others good, that we may be helpful to them, for men may and should work for this end, although they had what were ſufficent for themſelves, ſee Epheſ. 4. 28. 3. Our ſelves are to be conſidered, and we are to look here, 1. to neceſſity, 2. to c…nvenience, 3. to honeſty. There is a threefold neceſſicy, 1. of providing for our ſelves, 2. for our family, 1 Tim. 5. 8. 3. for our place and ſtation, ſuch as Nehemiah, cap. 5: 14. &c. was apprehenſive of, hence tribute is allowed to the Magiſtrate, being in ſo publick and eminent a ſtation…, and ſo uſeful for the people: In all theſe we should live, as far as may be, on our own, having an eye to that direction of the Wiſe man, Prov. 5. 15. 2. Conveniencie requireth more then neceſſity, and is to be provided for, ſee Prov. 30. 8. where▪ Ag… prayeth for that which is neither too much nor too little, but convenient. 3. There is honeſty, and this hath yet a farther reach then conveniency, and thus we are to provide things honeſt in the fight of all men, which may be lawfully aimed at; to be honeſt then▪ even before men, is commendable, honeſty being no pride, ſee Rom. 12. 17. 2 Cor. 8. 21.

2. As for the meaſure which is to be kept in the increaſing of our goods, it is hard p. 249to determine it, yet ſure folks are not left to gather as much as they may even by lawful means attain to, having no bound ſet to their deſires, deſigns, and endeavours, but adding one thing to another, till they be, as it were, alon… in the earth, which is reproved, Iſai. 5. 8. Hab. 2. 9. This boundlesneſs, alace! haunteth and attendeth too many, and hath never ſatisfaction. Agur found there was an exceſs in riches to be prayed againſt, as well as poverty, other wayes he durſt not ſo have prayed: It is with riches as with meat and drink, competencie is good, but exceſs ſurfetteth and loadeth, Luke 2…. 34. Hab. 2. 6. We conceive theſe generals may be laid down here, 1. What may conduce for the ends aforeſaid, and is neceſſary, convenient, and honeſt; that men may aim at, and no further is needful. 2. Riches not being promiſed, but only what is convenient, and our endeavours being commanded only for things honeſt▪ this indeed may be aimed at, but a man ſhould not intend to attain to any thing beyond what he hath a promiſe or command for: The promiſe is, …e ſhall not want any good thing, Pſalm 34. 10. and 84. 11. which is indeed broad enough, and may in ſome reſpect be extended even to the command for things honeſt, whereof we have ſpoken; ſee Hebr. 13. 5, 6. where, in the Greek (to guard the hearts of the people of God againſt covetouſneſs, and to fortifie againſt all fears of wanting what is neceſſary and competent) there is a five fold negative in the promiſe, I will not, not, leave thee, neither, not, not▪ will I forſake thee, foreign—3. A man may aim and endeavour to be as rich as he may warrantably pray to be, but no more; and his prayers are guided partly by the promiſes, and by the commands, Give us this day our daily bread—and partly by the Saints approved examples, as that of Agurs, Give me neither poverty nor riches, Prov. 30. 7. 8. 4. The meaſure may be judged of, and tryed by this general, to wit, if the omitting of ſuch a thing hath the juſt ground of a challenge in it, a man muſt think it his duty to aim at that, and his ſin, if he ſhould not, and it is not his inclination or affection that muſt guide him here; now men will be challenged in their conſcience for not aiming at competencie, but not for not ſeeking to be rich▪ onelyonly know there is not, not can be one rule for the ſame meaſure to all perſons, in this matter; men having different burthens and charges may ſeek more or leſs accordingly, and therefore when Jacobs family increaſed, Geneſ. 31. he thought it time to provide for them, neither can there he a rule for the ſame meaſure, even for the ſame perſons at all times, as is clear Jerem. 45. 5. in B…ruch and Ne…e…a…, Nehem. 5. 14, 15, 16, 17, 18. men ought not to aim to be as others, but as is needful and competent for their rank, burthen, and ſtation. Neither 5. muſt we reckon in this matter by a mans ſucceſs; ſome there are who think they are exonered if they uſe but any means for providing for themſelves, and they have a ſort of peace in the endeavour, be it leſs or more: Others there are, who even by lawful means ſeek, and alſo attain to more then is convenient for them, and think they may do ſo, becauſe they have ſucceſs; but endeavors would be ſuited and proportioned to the foreſaid ends, with dependence on Gods bleſſing, whatever be the ſucceſs, Pſalm 127. 12.

3. It would be qualified by the right means, there would be righteouſneſs in the way of purchaſing or conqueiſhing our eſtate; and it ſuppoſeth, 1. That it be by a lawful occupation, which excludeth what is gained by cards, dice, wodding, or wagering, &c. 2. By an occupation uſeful to others, as well as profitable to us, gain muſt not only nor chiefly ſway; but, we ſhould aim at that wherein we may be p. 250uſeful to Church or State in our Generation, then it is lawful to make gain, as the wages of that ſervice. All Trades-men, and men in place, would be as Officers to Church or State, and upon that ground they have a right to make gain. Theſe tradings in Wines, in ſuch quantities at leaſt, that wrong the Country, and in other things ſubſervient to vanity. I know not well what to ſay of them. only I think, I may ſay it had been good for Common-wealths, ſome Trades had never been: It is the thing that is cond…mned Rom. 13. 13, 14. Epheſ. 4. 23. 3. We would have a care that neither deceit, lying, or any other unlawful shift be uſed in a lawful calling, which may wrong it, Leci…. 19. 1….

4. As to the manner, it would be qualified thus, 1. That it be in obedience to God, ſerving him in ſome meaſure in that Calling or Trade, as well as in Prayer; and acknowledging him in the particulars of our gain: 2. That it be by faith on him, waiting, as was juſt now ſaid, for the bleſſing from him, Pſalm 127. 1. 3. That it be by a Chriſtian way in every thing, ſubmitting to him when a croſs cometh, being without peremptorineſs or anxiety, being quiet in praying, as Matth. 6. but not thoughtful: 4. That it be by tryſting and ordering our care for our eſtate in the World, ſo as it may be moſt conſiſtent with promoving our edification, and we not in…angled with the affairs of this life, as it is 2 Tim. 2. 4. nor ſo hedged up and ſtraitned with them, as to have no time for other things more neceſſary: In ſum, our manner would be ſuch as the heart may be kept in a good frame for praying, praiſing, keeping communion with God, and even for dying in the midſt of our endeavours of that kind, Luke 21. 34. other wayes we may be ſu…fetted, even in cares, about lawful things, and made alſo indiſpoſed for ſpiritual duties, as a man is by gluttony and drunkenneſs.

Let there be therefore moderation in all theſe reſpects, other wayes, as ſaith the Scripture, a man that will be rich, 1. He loadeth himſelf with a burthen of thick clay, Hab. 2. 6. 2. He putteth himſelf amongſt briers and thorns, for Matth. 13. 22. riches are compared to theſe: 3. He ſurfetteth himſelf as a drunken man doth, Luke 21. 3…. 4. He runneth himſelf in a ſnare, and draweth on many ſorrows, nay pierceth himſelf through with them, 1 Tim. 6. 10. O! but many ſouls will cry out greatly one day of this evil of immoderate purſuing after riches: 5. He bringeth a woe from God upon himſelf, Iſai. 5. 8. 6. He will readily be high-minded and proud, 1 Tim. 6. 17. 7. He is in eminent hazard to truſt in theſe uncertain riches, 1 Tim. 6. 8. He is in great danger to turn aſide from the truth, and to embrace errour, which is ſtrange, yet moſt true; 1 Tim. 6. 10. 9. He is in great hazard to be an oppreſſor, James 2. 6. and 5. 4. 10. Riches immoderately ſought after, do the man ſtill evil that poſſeſſeth them, as Agurs prayer, Hezekiahs experience, and 1 Tim. 6. 10, 11. is evident, where it is ſaid they fall into many foolish and hurtful luſts, which drown them in perdition and deſtruction.

The ſecond thing is concerning trading and merchandize, whereof we shall ſay but little in particular; In general then, 1. Trading is lawful in it ſelf, as a mean to the ends propoſed, as is ſaid, being alſo well qualified (as was ſpoke to in the former) conform to the qualifications of end, midſes, means, manner. 2. There may be faults in buying and ſelling both, all men generally loving to buy within the worth, and to ſell dear, as a Heathen once told a Company what was in all their minds. 3. A Merchant-man and Trades-man beſtowing his time, pains, eſtate in trading, may take gain as the wages of his pains, as a ſervant may do for his work, as Teachers and Phyſicians may do for their pains, becauſe they cannot be wanted, and none can go about theſe employments without livelyhood, therefore is the workman p. 251worthy of his hire, but it muſt be ſuch a work as is worthy. 4. Yet a mans rule in bargaining is not to take whatever he can get; nay, not alway as he bought, having, it may be, bought too dear, or theſe Wares not being now in ſuch eſteem, nor as they were when bought by him; nor is the price alwayes to be hightned by him as the Wares grow more ſcarce, if ſo be they be not dearer to him. But Folks would conſider, 1. The worth of the thing in it ſelf, and according to the neceſſary and juſt circumſtances of his Calling and Trade; ſo that ſuppoſe they were buying it themſelves, they would be content to give as much as they demand, and men should never offer leſs to others, then they would demand themſelves, though their ordinary way is much contrary to this, as we may ſee Prov. 20. 14. 2. No shifts are to be uſed by the ſeller to over-value or call his Ware better then it is, or by the buyer to under-value and deſpiſe it, below what we think it to be, Levit. 19. 11. 3. We should never ſimply or onelyonly mind our own advantage in ſelling and buying without reſpect to the advantage of others, but would ſo ſell and buy as they might be alſo gainers; and thus we ſee that charity regulateth us, Phil. 2. 4. 4. Neither would the buyer deceitfully hide what may commend the price of Wares, nor the ſeller what may make it leſs; as ſuppoſe one knew ſuch Wares or Merchandize would shortly grow cheaper or dearer, and therefore …he either ſelleth or buyeth purpoſely to put the loſs on his Neighbour, or at leaſt to make gain to himſelf, without any regard to his neighbours loſs. 5. There would be ingenutiy in buying and ſelling, that which ye call prigging or cheapning, is not good; both buyer and ſeller should put a juſt value upon Wares, and hold there; there is much jugling and falshood, and lying when it is other-wayes, ſee Epheſ. 4. verſ. 25. Prov. 20. 14. 6. There ought to be no taking advantage of anothers neceſſity, ignorance, and ſimplicity. 7. In a word, we would ſell and buy, and do to others as we would have them do to us, and ſo we would keep up no fault we know, of the things we ſell, give good meaſure and good money, &c. All theſe things come in under trading and merchandizing, and thus one juſt price should be kept, ſo far as may be.

If it were asked here, how we may pitch or ſettle on a juſt price? It is hard to anſwer this queſtion to full conviction and ſatisfaction; yet a man would conſider, 1. What he himſelf, having knowledge of the goods, would give for ſuch and ſuch, corn, cloath, beaſts, or whatever it be, if he hath or had uſe for them, or were to buy them. 2. What men of knowledge do judge ſuch a thing to be worth, and what may be the price of it (if the price be by Authority regulated, it ſetteth it ſelf.) 3. What ſuch a thing doth generally coſt amongſt thoſe that are judicious and conſcientious. 4. What he would give for the like poſſibly again, when this is away, allowing fit gain. In ſum, there are th…ee ſorts of prices; the 1. Is rigid, when men muſt have what they will for their Ware: The 2. is e…ſie, this is only at ſome times when it is called for, but it is not alway neceſſary, and ſelling thus, in ſuch caſes, is an honeſt giving, which men are not always at leaſt obliged …o. The 3. is pretium medium, or the middle or modeſt price, which is betwixt the two, and in no extream; yet when any queſtion is, whether this much or that much is to be taken? It is ſafeſt carving on the ſide that lyeth next our ſelves. 5. A man would conſider how he would proceed in that bargain, ſo as he might have peace, if he were juſt now to die, and what he durſt adventure on in that caſe, let him do the ſame in all his bargains.

Amongſt the many and great uſes of riches, ſome of them concern our ſelves, ſome of them others, and there lyeth no leſs neceſſity upon us to shew mercy for the ſupply of others, then to pay our debt, or ſupply our ſelves, and to a man in caſe for it, p. 252God hath not left the one indifferent more then the other. For clearing of which, we would conſider that God, who is the great owner and abſolute proprietor of the Creatures, and who diſtributed them to men according to his pleaſure, hath diſtributed riches to ſome, as it were to Stewards, to be made uſe of for his houſhold, as may be gathered from Luke 16. 10, 11, 12. Hence it is not left arbitrary to men to give alms, or not, as they think meet, but it lyeth on them as an abſolute duty: Hence alſo we may ſee what a ſin it is to be altogether neglective of it, or deficient in it; 1. It is a ſtealing and theft, as is implyed, Epheſ. 4. 28. 2. It is perfidiouſneſs and unfaithfulneſs in a truſt committed to us, Luke 16. 9. &c. 3. It is cruelty and murther, and hating of our brother, 1 John 3. verſ. 15. and 17. compared; and indeed, if it be intolerable in a mans Steward intruſted with that which the family ſhould be provided with, to apply to his own uſe what ſhould entertain them, or to ſpend it on himſelf, it being both ſtealth, unfaithfulneſs, and cruelty; ſo is it no leſs intolerable in this caſe, ſee Prov. 11. 14. 25. This giving of …lms rightly qualified, is highly accounted of in Scripture, and aſſigned as the mark of a righteous man, Pſalm 119. 9. noticed and commended in a ſpecial manner at the day of Judgment, Matth. 25 30. &c. commanded as a duty, Dout. 15. 7▪ 11, 14. 21. and 26. 11. &c. and much preſſed and inſiſted on, 2 Cor. 8 9. and ſcarcely will we find in all the Scripture one particular duty about which two whole Chapters together are ſpent, but this, which holdeth out the great complacency the Lord hath in the ſingle and ſuitable practiſe of it, it being there deſervedly ſet down and inſiſted upon as a ſure evidence of the reality of our profeſſed ſubjection to the Goſpel.

Let us ſee then 1. wherein it conſiſteth? 2. who is the object of it, …3. who is to give, 4. how for manner and meaſure it is to be given? 1. Alms, is not every, giving, for that may be of debt, or it may be to a rich man, or one that hath no need, out of pride, or for the faſhion; but 1 there is a needy object from which, we can expect nothing again, to this we are to give alms; 2. There is a doing it upon the account of the Command, as thereby honouring our Maker, and teſtifying our love to Chriſt, which is to do it to a Diſciple, in the name of a Diſciple; Matth 10. 41, 4…. it taketh in all ſupply, as meat, drink▪ viſiting them, vindicating them comforting them, by lending, giving, forgiving of any thing that is owing, &c 2. The object, neighbour, is large, but it is the needy one onelyonly that is to be looked to, Epheſ. 4. …8. and Deut. 15. 11. And the poor ones, who may be conſidered, 1. As to the degree of their need three wayes, 1. Need that is common, and ſuch as folks may fend with it; 2. that is pinching, when they fend with difficulty; 3. that is extream, when they cannot ſubſiſt; In the firſt cafe, men are to give out of their abundance, 2 Cor. 8. 14. and need not ſtraiten themſelves for the ſupply of ſuch poor; In the ſecond they ought to ſtraiten themſelves, that they may be in caſe to ſupply others, as when they have two coats, give one, Luke 3 verſ. 11. In the third, they would ſtraiten themſelves, though it were to ſell all, and divide it, which the Apoſtle calleth, 2 Corinth. 8. 3. a doing beyond power, which is not alwayes called for.

2. Conſider them either as able to work, and by idleneſs occaſioningt heir own need, as many beggars and loiterers, though of better rank, do; theſe are not objects of Charity, 2 Theſſ. 3. 11. it is their own fault they want▪ or 2. as having able p. 253and rich friends, ſuch as Parents, Children, Kinsfolk, &c. The Church, and proportionally, particular perſons, ought not to be burthened with theſe, 1 Tim. 5. 16. or 3. as wanting all comforts, and as weak, Levit. 25. 47. the Apoſtle calleth them deſolate, 1 Tim. 5. 10.—Theſe are proper objects of Charity and Alms.

3. Conſider them either 1. as of kin and related to us, and nature teacheth us to begin here firſt, and to ſupply the neceſſity of theſe; or 2. as gracious; or 3. as our fleſh, and as men, here we ſhould do good to all, though eſpecially to the houſhold of Faith, Galat. 6. 10. proportioning notwithſtanding our charity according to our tyes; for a man may give a natural and unregenerate Child more then a regenerate neighbour, yet he is to ſupply both if he be able.

3. But who ſhould give? Anſw. All having a competencie of their own, and power of it; thoſe who have nothing, are not called to it, neither alſo Children and Wives, they being in ſome reſpect not in power or capacity to diſtribute, except ſo far as the allowance of their ſtation goeth; for the relation of Wife, Son, &c. giveth ſome latitude in ſome things, wherein it is ſuppoſed that the Husband or Father cannot be averſe: But particularly we ſay, 1. Rich folks are obliged to give, even although they be wicked, for unfaithful Stewards are obliged to diſtribute, even a Nabal as well as others, and they may in ſome caſes, when uncivilly refuſing, be put to it. 2. Folks that have little are obliged to give, though it ſhould be the leſs, as the poor widow gave her two mites, Luke …1. 2. &c. and ſo Chriſt ſpeaketh of giving a Cup of cold water, Matth. 10. 42. 3. Folks that may and can work, ſhould work, for this very end, that they may have to give, and that although they themſelves be no other wayes entertained but by their work, Epheſ. 4. …8. O! how little conſcience is made of this? how few work, or work ſomewhat harder for this end?

4. Conſider how, as to the manner and meaſure, Charity or Alms is to be diſtributed: It would be 1. liberally, 2. chearfully; it is dragged from ſome, as if it were a croſs and burthen to them; 3. ſeaſonably, ſo that when there is need, there would not be ſo much as a nights delay, Prov. 3. 28. 4. Prudently and tenderly, ſo as not to ſhame the poor, and to make them ſcarr at it; thus Boaz commanded to let fall ſome handfuls to Ruth, that ſhe might gather the more; 5. judiciouſly, according to need, and where there is moſt need: 6. humbly and denyedly, not letting the right hand know what the leſt doth, Matth. 6. 3. and not being puft up ſo as to ſlight and contemn thoſe we give our Alms to.

For general rules to direct in this matter, I propoſe theſe: 1. Lay by ſuch a quota of your eſtate or gain, and let that be dedicated to the uſe of Charity, that ye may have it to bring forth when particular occaſions ſhall offer; men would not alwayes ſtay till it be ſought, but would have, as it were, a poors box, or a box for the poor by them, ſo the Lords appointing a certain Tythe under the Law for widows, fatherleſs, &c. Deut. 14 22. &c. and Deut. 16. 12. with Numb. 18. 21. inſinuateth that there ſhould be a proportion of our eſtate laid aſide for charitable uſes; and that direction of the Apoſtles, 1 Cor. 16. 1. for every man to lay by him, &c. doth confirm this, the doing of this would help a man to diſcern the proportion beſt of what he is able to ſpare, to be thus employed, which he cannot do in particular occaſions, becauſe he knoweth them not; but in the general he may proportion what he may ſpare to all in common, & thereafter ſubdivide wiſely upon conſiderations p. 254and after-emergents; yet ſo, as when neceſſity is extream, he go beyond that which is his ordinary allowance; this alſo would prevent all temptations having any tendency to the diſſwading of us from any thing for that uſe, if ſome what were ſet apart for it, and it would alſo eaſe the mind and conſcience of ſuch who were tender, if in ſome particulars they failed, to be clear that they did not hold it in for their own advantage, but that they were forth-coming according to their ability.

2. This would be done monthly or weekly, as the Apoſtle hath it, 1 Cor. 16. 1. becauſe it is reaſonable that every week or monethmonth should have ſomewhat allotted for that uſe, and it will be ſpared with leſs grudge then when it cometh to ſomewhat conſiderable, being put together.

3. Folks would not delay giving till the needy perſon ſeek; they are often the greater objects of charity who ſeek not; poverty is no reproach, but Vagabond begging, and floathful idleneſs, when men are able to work, hath ever been ſo, and should not be tollerated amongſt Chriſtians; but theſe who are right objects of Charity should be provided for, and as it is in Nebem. 8. 10. p…rtions should be ſent to them.

4. Hence there should be ſome wiſe mutual way of inquiring into folks neceſſities, and the faireſt way taken of conveying our Charity to them, ſuch as may be leaſt burthenſom to their ingenuity, as Boaz did with Ruth, in private commanding his Servants to let fall ſome handfuls; this ſome may …o, who may have more acceſs to, and dexterity in, doing things of that nature, then others, therefore friendly aſſociations for this end, that ſome might give, and others diſtribute, would be ſuitable.

If it should be here more particularly inquired, What may be the qu…ta of this that is to be beſtowed▪ which muſt be underſtood of ordinary caſes (fo… extraordinary cannot be ſtinted.) It is hard to fix particular rules, becauſe it muſt vary, 1. according to the givers eſtate, 2. according to their need who receive, 3. according to the ſeveral burthens of the givers, who are to extend their Charity leſs or more accordingly; for it may be that they have their own poor children or friends, whom they muſt furnish, and …o cannot give ſo much as others, who are free of the like burthens. Look therefore to theſe general Rules; 1. That Charity be liberal and in bounty, not in covetouſneſs; too little is a fault, and too much alſo may be one, though not ſo great as the other; ſee 2 Cor. 8. 12. 2. Let it be by Chriſtian prudence, in a conſcientious deliberation determined, as 2 Co…int. 9. 7. …s every man purpoſeth in his heart, &c. If a man will put it to a conſcientious deliberation, he doth well, and it will not want fruits: I think many could not judge their way to be conſcientiouſly charitable and communicative, if they would thus ſimply and unbyaſſedly put it to the tryal. 3. Folks would judge it by an equality, as it is 2 Cor. 8. 13. 14. for one man cannot fully ſupply all. Now it is ſomewhat proportionable, if a man, conſidering the ſtate of poor ones and other occaſions, can diſcern ſo much to be uſeful and needful to them, and that his part of that would come to this much, and accordingly to give (even as all gave their proportion of tythes under the Law) whatever others did, only this ſa…eth that men would even go beyond their power ſometimes, when others fail. 4. Folks would ſet aſide the half of their needleſs ſuperfluity, that they may be able to give out of their abundance, that is, when mens families are competently provided of meat, cloathing, and eſtate, if there be ſtill more, let there be as much laid aſide to this uſe; For 1. this cannot burthen them; 2. Leſs cannot be admitted of before God, then to beſtow as much on the neceſſities of others, as on our own ſuperfluities; and 3. this would amount to much, if ſo much were beſtowed on Charity as we beſtow on the ſuperfluities of meat, wine, building of houſes, houshold plenishing, vain apparel, laces, and p. 255other dreſſings of that ſort. 5. The Lord in the Law ſtinted the people to a tenth, or thereby; for Numb. 18. 21. there was one tenth to the Levites alone, who were to give the tenth of that to the Prieſts, this might be eaten any where. Again, Deut. 14. 22. and Deut. 26. there was a ſecond tenth to be eaten for two years before the Lord, by the man and his houshold, as well as by the Levite, fatherleſs and widow, &c. but every third year was for them only. Now (not to be peremptory) by this proportion it would ſeem that the Lord calleth for a conſiderable part, near or about, the tenth of our free rent or gain, which he would have us to employ thus, and this would be found no great burthen, and it might be waited with Gods bleſſing upon what remaineth.

It is then, you ſee, no little part of wiſdome to walk rightly in the things of the World, yet as holineſs is no friend to covetouſneſs, ſo neither is it to prodigality, there is a midſt betwixt theſe two, which is called frugality, this is well conſiſtent with piety, for it neither carkingly gathereth, nor careleſly neglecteth, nor prodigally waſteth or caſteth away, but is a ſparing and ſpending, a gaining and giving out according to right reaſon. But for the further explication of it, I shall put you in mind of theſe following Scriptures, which have ſo many properties, qualifications, evidences, or commendations of frugality. 1. It provideth for things honeſt before God and men, 2 Corinth. 8. 21. Rom. 12. 17. 2. It maketh a man look well to his herds and flocks, and in a gainful ſinleſs calling is diligent, Prov. 27. 23. and not ſloathful in buſineſs. Rom. 12. 11.—3. It is not vain and lordly, ſo a frugal woman is deſcribed, Prov. 31. 10. &c. by being honeſt in her carriage, honeſt in her family, providing for her husband, children, and ſervants, cloaths, fare, &c. yet not vain, she maketh her own cloath, and her family is provided for, in an honeſt thrifty way, without great coſt. 4. It is provident, though not covetous, like the Ant laying up in Summer, Prov. 6. 6. And the vertuous woman ſeeth and conſidereth a field, and purchaſeth it, Prov. 31. 16. 5. It is taken up about things neceſſary, not ſuperfluous, John 13. 29. the Diſciples thought Judas had been ſent out to buy what was neceſſary, not what was ſuperfluous. 6. It putteth nothing to unthrifty uſes, nor ſuffereth any thing needleſly to perish, according to that Word of our Lords, Joh. 6. 12. Take up the fragments that remain, that nothing, be loſt. 7. It moderateth its gifts, that they be neither of covetouſneſs nor prodigality, but as it is Pſalm 112. The good man guideth his affairs with diſcretion. 8. The frugal man his conqueſt is in that which hurteth not others, and rather by his own induſtry then others ſimplicity; It lyeth rather in his diligence and dexterity, then in his ſlight and cunning, in duty to ſatisfie conſcience, and not in ſin to raiſe a challenge. It is in a word, a following of riches with Gods bleſſing, ſeeking them both together, it being, the bleſsing of the Lord which onelyonly maketh rich, Prov. 10. 21. and he addeth no ſorrow therewith; all other riches without this, have ſorrows multiplyed on them, 1 Tim. 6. 10. the good man, and truely frugal, ſeeketh firſt the Kingdom of Heaven, Matth. 6. 33. and the one thing neceſſary, and alloweth not himſelf to be cumbered about many things, as Martha was, Luke 10. 41. he chooſeth the right time and ſeaſon, and is not inordinately bent upon gathering, he knoweth there is a time to ſcatter, as well as to gather, as it is Eccleſ. 3. 6. He knoweth when to be liberal, and carrieth Charity along with him, and wrongeth it not.

Before we paſs this Command, we may conſider the punishment of the breach of it, and that in a threefold conſideration; 1. Before God (or in for… poli) and ſo there is no queſtion but it ſecludeth from the Kingdom of Heaven; the covet…us and others are, 1. Corinth. 6. 10. particularly debarred, yea, it is a ſin which the p. 256Lord abhorreth, Pſal. 10. 3. 2. Conſider it in fore eccleſiaſtic…, as to Churchdiſcipline, and it ſeemeth by ſundry places of Scripture, that the covetous have been thus taken notice of, as 1 Cor. 5. 10, 11. &c. where the covetous are reckoned as contradiſtinct from extortioners, in which place we conceive that the Apoſtle doth mean a man, that in the main of his way hunteth after the world, although he be not chargeable with direct theft or oppreſſion, this he calleth, Phil. 3. 19. minding of earthly things: and Col. 3. 1. 2. ſetting the affections on thoſe things which are on the earth; which certainly may be much diſcovered by the ſtrain of a mans carriage, his devotedneſs, and addictedneſs to the world, the little time he doth beſtow upon Gods ſervice, his little uſefulneſs to others, as Nabal was to David, his ſoirdid niggardlineſs, that he can neither give to others, nor uſe himſelf what he poſſeſſeth, as it is Eccleſ. 6. 1. his being defective in other duties from that ground, his being in his way of living miſerable, much within his eſtate and ſtation, his taking advantage of every thing that may bring him gain, as of a trick of Law (and ſuch like) even when it is rigid as to anothers hurt, or like the man that is cruel againſt others, taking them by the throat, ſaying, Pay me all that thou oweſt; diſtraining and diſtreſſing for little things, when he himſelf is not ſtraitned, unmercifully treating others, when they are not able to ſtand out againſt him, as Laban did, in changing Jacob's wages ten times. Gen., 31. 41. and many ſuch characters are there, whereby the covetous may be tryed and diſcovered, as eſpecially when they come to juſtifie and defend, and continue in theſe forementioned unſeemly wayes of getting gain, and much more when unlawful ſhifts are uſed to gain by? It is like that in ſuch caſes covetous perſons have been eccleſiaſtically reprehended, or at leaſt, there hath been a brotherly withdrawing from them to put a note on them, as was put on drunkards, extortioners &c. as alſo 2 Theſſ. 3. 14. the Apoſtle commandeth theſe perſons, who were guilty of the oppoſit ſin of Idleneſs, to be marked with a note of ſhame.

And although it be hard to make out covetouſneſs in particulars, where there is no ſin in the matter; yet generally where there is a perſon that exceſſively is ſo, there will be both a common account of him to be ſuch in his dealing, by thoſe who can diſcern, and many complaints of all, almoſt againſt him, and a hard diſeſteem of him: From the grounds that have been touched on, it is ſomewhat evident that ſuch who generally are called, …eer, hard, rigid men though they b… not properly unhoneſt, are guilty of this ſin of covetouſneſs, and conſequently of the breach of this Command: But however, when covetouſneſs cometh to be ſcandalous, ſo as it may be made out, it falleth within the compaſs of the object of Church-diſcipline: and certainly ſeeing covetouſneſs, even when there is no direct theft or oppreſſion, is often ſo ſcandalous and offenſive: It would ſeem there muſt have been in the Apoſtles time ſome way to make it out, and that then upon ſuch certain evidence of the ſcandal, brethren have ſpoken one to another about it, in which admonition if they did not acquieſs, it proceeded further, and at leaſt private Chriſtians were to ſhun the familiar company of ſuch for their ſhame, who thus walked diſorderly, by purſuing and gathering riches too eagerly, as well as of others, who fell into the contrary fin of negligence and idleneſs, 2 Theſſ. 3. 14.

As to the 3. Conſideration of the puniſhment of theft, what it may be in the p. 257Civil Courts of men, or by the Magiſtrate, we will not inſiſt here without our ſphea… and line: But to ſpeak here a little to the puniſhment of direct and plain theft, which is that commonly noticed and puniſhed among men, certainly Blaſphemy, Adultery, and ſuch other ſins are in themſelves at leaſt no leſs, if not more capittal then this: And thoſe who have obſerved the Laws and Cuſtoms of Nations aſſert, That in no place generally theft was puniſhed with death, till Draco, that bloody prince (whoſe Laws were written in blood) did it▪ certainly the Politick or Judicial Laws of Moſes were for tenderneſs, as conſcientious, for equity, as juſt, and for wiſdom, as profitable, Laws to the Common-wealth, as ever any ſince were, or could be, being immediately Divine, yet find we not death ordained by them to be inflicted upon it, but reſtitution to be made double, fourfold, or fivefold, according as the thing was in worth, and as the neighbour was prejudged by the taking it away, Exod. 22. 1. 2. It is true, if the man had nothing, then was he to be ſold for his theft, to make up his neighbours loſs, Exod. 22. 3. And if in the night one had been ſmitten digging through a houſe, it was not to be accounted murther: If I ſay, it was in the night, or before Sun-riſing, becauſe that by theſe circumſtances it became a violation of mens common ſecurity, and the deſign of ſuch an atrocious attempt might be preſumed to be againſt the life or perſons of men: And upon this ground, ſuch Robbers as break the publick peace, that men through fear of them cannot travel, go about their affairs, or live at home; or whoſe robbery doth carry direct hazard to mens lives with it, theſe upon that account are worthy of death; but not ſo much for ſinning againſt this Command as againſt the ſixth; the Reaſon is, becauſe there is no proportion betwixt a mans wronging another in his goods, and the loſing of his life, and in juſtice, where circumſtances do not highly aggredge the crime, and bring it under ſome other conſideration, there ſhould be a proportionableneſs betwixt the crime or hurt done, and the puniſhment and retribution thereof, as eye for eye, hand for hand. &c. otherwayes it were better and more ſafe to thruſt out a mans eye, then to ſteal his horſe or ſheep. Hence it is that there was no reſtitution in the Law to be made for what marr'd life, but the perſon thus offending was to be puniſhed l…ge talionis, but in other things it was not ſo.

It now remaineth that we ſhould ſpeak ſomewhat of Uſury; concerning which, as there are many words ſpent in diſpute, ſo no queſtion there are many ſins in practiſe; by cuſtom the name of Uſury is become odious, and may be taken for unlawful gain, gotten by the meer loan of money, and in that caſe the Scripture being ſo clear, there is no place left for queſtioning of its ſinfulneſs.

If we abſtract from the word, and conſider the thing in it ſelf, viz. if it be lawful for the meer loan of money to compact for ſome advantage, it will be another queſtion: And here indeed, in reſpect of mens corruptions, who can keep no bounds, there is great hazard of miſcarrying; yet we conceive, in anſwer to it, there are two extreams to be ſhunned, ſo that we can neither ſay that ſimply it is lawful in all caſes, nor ſimply inlawful: Not ſimply lawful, becauſe there is ſome ſuch ſin committed, directly condemned in the Law, Exod. 22. 25. Deut. 23. 19. Nor ſimply unlawful, ſo as in no caſe it is to be allowed; for ſuppoſe one that is unable to labour, have only ſome money, and no land or other viſible eſtate; or ſuppoſe men to have Orphan-childrens means committed to them; may not that p. 258perſon, or the tutors of theſe children lend the money to ſuch as are in …pacity to make gain by it, and receive ſome proportionable advantage for the lo…n o… it, we conceive no ground can altogether con… it as contrary either to the roles of equity or charity.

It is not contrary to the rules of equity, that when one is ſo much benefited by the eſtate of another, that the perſon whoſe the eſtate is, ſhould proportionably ſhare of that benefit, which without him and his money, the other h…d not reaped: Not is it contrary to the rules of charity, for although Charity command …s to lend for our neighbours neceſſity, yet not for hi…m and the i…ching of him; and it would ſeem ſtrange that aman▪ having nothing but money, ſhould be obliged to lend it freely to rich men, who making conqueiſh thereby, ſhould … the benefit, and yet he get nothing. The law of equity, That … ſhould do to others, a… we would have them do to us, will not infer▪ but that if a man, by poſſeſſing another mans money, did either make conqueiſh of ſo much rent by it, or did …tain ſo much, which otherwayes he could not do he is obliged to make the lender proportionable ſharer with him of the gain; for it is hard to ſay, that a man …igh…huy ſuch a piece of land with my money from another▪ and in buying of it gain ſo much, and yet by letting him keep hoth my money and the land, I he warranted to ask nothing at all. Sure, were I the borrower and b…er, I ſhould think otherwayes, and judge it equitable, that the lender ſhould be a p…er of the profits ariſing, in ſome reſpect▪ from his own money.

If we will conſider this of Uſury a little further, we will find. 1. That all the Commands ſtrike againſt the injury of exacting it from … object of mercy, ſuch as the poor brother, or even a poor stranger, for in this caſe our money is to be lent freely, and ſometimes we are obliged to give it freely, and neither to look for ſtock nor annual, as we may▪ ſee Luke 6. 34▪ 35. &c. Moreover, as the Command is not to exact uſury from the poor brother, ſo it commandeth alſo, not to exect just debts, Deut. 15. 1. 2. 3. from him when he is poor, yet none I ſuppoſe, will argue from that, that no man might ask his own, even the principal ſum from others, who are able to pay it.

2. The Lord allowed gain of lent money to be taken, from ſtrangers, Deut. 23. 20 and yet it cannot be ſaid that he did allow them any thing towards ſtrangers, which is in it ſelf contrary to the Moral Law or light of Nature, or which is ſinful in it ſelf. It is true, as to poor strangers, God made one Law for his people and for them, Lev. 25. 35. 36. and further he injoyned that the ſtranger ſhould not he oppreſſed amongſt them almoſt every where, and therefore this other allowing the taking of uſury from ſtrangers, if rich is the more binding.

But to ſpeak to this point a little more diſtinctly, I ſuppoſe that ſomething commanded in it may be found peculiar to the Eſtate and Common-wealth of Iſrael, and therefore referrable to that part of the Divine Law which is commonly called Judicial, and in its direct authority only intended by the Lord for that people, and ſomething common to all men, as flowing from the principles of equity and charity, held forth in the eighth Command; that which I conceive to be common, is the rule given for lending to the poor, which therefore we ſee is made binding by the Law of God, both toward an Iſraelite and a Stranger, and doth certainly import that we ſhould lend to ſuch freely, without regard to our own profit, and p. 259only for their ſupply and relief in charity, permitting a free uſe of our money; and as for the ſecurity of our repayment, minding it with that fair temper of equity and moderation, which we our ſelves would expect if neceſſitated to borrow: Beſides, the rule ſhould alſo influence our continuing and manner of exacting the debt, that all he done without rigour, and with that goodneſs, that even the loſs of the principal, if ſo it ſhould fall out, ſhould be no grudge or diſappointment. But the thing which I take to be peculiar to that people, is, that I think the trade of leading, or lending for profit, was abſolutely to them prohibited among themſelves, which is clear from Deut. 23. 19. and the diſtinction there made betwixt an Iſraelite, from whom uſury might not be taken, and a Stranger from whom profit is permitted. And the reaſons of this Command might not only be the better prevention of rigorus loaning and exacting, the ſtirring up of all to honeſt and diligent labour (from which the hope of borrowing, as well as the profit of lending doth often keep back) and other ſuch conſiderations too much neglected in all States and Polities, but alſo it might flow from other things particular in their condition, ſuch as the equal diſtribution of their Land, ſecured to perpetuity by the recourſe of their Jubilees, and it may be that the riches and conveniency of its ſituation for forreign traffique, with ſomething peculiar in the rigid and covetous temper of that people, might alſo have occaſioned this precept; certain it is, that this prohibition of the trade of loaning, and that Statute of the Seventh year of Releaſe, have a manifeſt conſonancy. But as to us, and all other people, to whom the Lord hath not ſo commanded, and who are clearly under another polity, and in many other different circumſtances, I do not ſee why this loaning for profit in a righteous and equitable manner, ſhould be accounted prohibit, and becauſe that loaning of money for profit, and taking of profit for money in other forms of bargaining, are of their own nature very like, and by uſe much confounded: We ſhall ſpeak to both, what may be pertinent and edifying, without obſerving any more curious then uſeful diſtinctions; and it is known that the Schoolmen from equity grant, that in ſome caſes a man may make gain by lending his money; As 1. when it is lucrum ceſſans …o him, that is, when by ſuch aloa… he prejudgeth himſelf of ſome benefit he might make by it: 2. When there is … or any loſs accreſſeth to him by it: Or 3. when his money …oreth ſo much more uſeful at ſuch a time to ſuch a perſon, but it is to be eſtimate according to its preſent circumſtantiate caſe; 4. They ſuppoſe one to advance the money before he actually receive the thing which he hath bought or purchaſed, and in that caſt they allow that the ſeller, in reſpect of his retention of the fruits, get a ſmaller price, and leſs advantage; or ſuppoſe the ſeller to lye out of his money ſo long after delivery of the thing ſold, and they allow him to take the more▪ and what is that, but taking ſo much for want of their money? Again▪ ſome of them diſpute▪ that though money in it ſelf be not apt to increaſe (which is their great argument) yet conſidered as the inſtrument of trade and mean of negotiation, it is as apt to increaſe more money, as corn ſown is to grow to a greater increaſe.

4. It is not for naught that our Lord uſeth the parable of the talents, wherein certainly he intendeth no unlawful way of trading, but that which was commendable in its proper circumſtances.

p. 2605. In matter of communicating and charity, the Apoſtle requireth an equality, 2 Cor. 8. 13, 14. and that one ſhould not be burthened and another free: Now ſuppoſe one of a leſſer eſtate to have only money, ſhall he be obliged to the pinching and burthening of himſelf to lend more, and that freely (upon the account of charity, for there is no other meant here) then a man of a greater eſtate is, becauſe he hath it not in money, where is the equality?

6. Right reaſon agreeable to Scripture will clear this; ſuppoſe one gives another ſo much land for ſo much money, and the buyer deſires to retain a part of the money, ſhall the ſeller be incapacitated to receive now any thing leſs of his eſtate when in money, then formerly when it was in land? Is it not ſtill his eſtate and of the ſame value? and therefore may it not yield that ſame equivalent by moderate uſury or intereſt?

7. If it were abſolutely denyed, then theſe abſurdities would follow, 1. That ſome eſtates would be uſeleſs to their maſters or owners, and others not: 2. That ſome, for inſtance, Ministers, Orphans, and perſons unable for trade, ſhould be incapacitated to make any uſe of their eſtates, or any proviſion for their families meerly on this account, becauſe either they are in ſuch ſtations, or have their eſtates in ſuch a condition: 3. Then ſhould one get no payment of money, no not the principal, ſuppoſe the perſon owing could not repay the principal without ſelling ſome part of his eſtate (ſeeing we ought not to ſeek in the principal d…bt more then its increaſe to his hurt) becauſe then (according to their principles) we continued not to lend freely. Then we ought not to turn our eſtate from money to land, becauſe in doing ſo we diſinable our ſelves to lend freely. Then alſo there needed not, nay, there ought not to be any ſelling of land or buying amongſt neighbours (as in ſome reſpect it was not amongſt the Jews, but to the year of Jubilee) becauſe 1. If men get money freely, they might ſtill, and no doubt would ſtill keep their eſtates, and not pay their debts: 2. If men could not take any increaſe for money it ſelf, then could not a man buy another mans poſſeſſion, which can yield him afterwards that ſame principal ſum, and alſo yearly ſo much more, for this doth infer an increaſe alſo: And beſide, if this did hold true, then what rule were to be kept in lending? If it be ſaid charity, that is granted, but ſo long as a mans eſtate is better then mine, can any ſay I am in charity obliged to give him, or lend him, and get nothing again? If any ſay equity ſhould be the rule; none will ſay it is equity the borrower ſhould poſſeſs his own eſtate, and mine alſo, and give nothing to me, when by my loan benefit accreſſeth to him: And if one may give money for land, and then exact rent, why may not one give that ſame money to another, and ſuffer him to poſſeſs the land bought with it, and expect ſo much rent from him? when he accounteth the having of the money at ſuch a rate of encreaſe and benefit, the land, poſsibly in his account, being beyond the rent or the worth of that money: And if there could not be any intereſt taken, men ſhould never, nor could never expect borrowing or lending for furthering their profit, but for meer neceſsity, and by that means the great benefit of humane trading would be interrupted.

Add that men are called to equity and charity, not ſo much according to the quality of their eſtates, as to the quantity or value, that there may be an equality. And if a man that hath money be obliged to lend freely, is not a man that hath land p. 262obliged to ſell it, that he alſo may be in a capacity to do it? Certainly when neceſſity ſo requireth, he is obliged to give, although he ſhould ſell his land for that end. And conſidering that money is ſo uſeful (for it anſwereth all things, as Solomon ſaith Eccleſ. 10. 19.) and that in reaſon it cannot be ſuppoſed that a thrifty and frugal man will have a ſum any conſiderable time, but either by trading or buying land, or otherwayes, he ſhall benefit himſelf by it, there is no ſuch reaſon to cry out on the iniquity of this ſimply conſidered; yea, conſidering that ſome have money, others have acceſs to improve it, which they have not by dexterity, health, occupation, &c. yet wanting money, the exerciſe of all theſe is impeded, it would ſeem that if the money of the one make the skill of another profitable to him, that then the dexterity of that man ſhould make the others money profitable to both, according to the due proportion; ſo that as the one could not uſe the others labour without him, ſo neither the other his money, that ſo there might be equality.

It is queſtioned mainly, if one may covenant or contract for ſo much liquidat increaſe of his lent money; (ſeeing ſome will ſay, if one will bide the hazard of anothers trade there is no queſtion) and how much this may be?

Anſw. That there may be ſuch a contracting and covenanting cannot be queſtioned, more then it can be in ſelling land or houſes (though the money lent may poſſibly be truſted to the borrower, without any antecedent, contract, or covenant, and the increaſe thereafter proportioned to the gain of the borrower) it is true that this would be moderated, and within the gain that otherwiſe with hazard might be expected, becauſe the lender is free of hazard, and we conceive the How much may by theſe rules be tryed.

1. A man may covenant for as much as by a free bargain his money would otherwiſe yield him; as ſuppoſe one by beſtowing that ſum on land, would with as much certainty as can be in ſuch matters, obtain ſo much land-rent, why may he not let his money for that, ſeeing it can be no filthy or diſhoneſt gain; that being properly Uſury, that by lending gaineth inordinately, or more then lawfully, otherwiſe it might or would, and that to anothers prejudice.

2. If the party borrower hath certain gain by it, for inſtance, if he do purchaſe ſo much more rent, or if he be inabled to retain ſo much unfold, which without that money he could not do, he looſeth nothing.

3. When a man may without extraordinary ſagacity or pains by trading, compaſs and make more gain then the proportion he payeth for the loan amounteth to, ſo that to make it certain he hath the hazard of ſo much more: Thus the taking of five or ſix in the hundred per annum hath never been accounted Uſury, becauſe any thrifty and frugal man may increaſe it to more in a years ſpace. As Exod. …1. 19. there is a compenſation to be given for time, which certainly muſt be ſo much as may be thought the loſs of that time hath prejudged the other of, or what in reaſon it might be thought he would have advantaged himſelf if he had had that time; the one goeth upon the ground of lucrum ceſſ…ns (which School-men grant) the other of d…mnum emergens.

But certainly the fault is much oftner and more ordinarily in the other extremity in taking too much, as the frequent reproofs of the Prophets, and the little conſcience that is every way made of it, make evident: We would therefore take p. 262the pleaded for allowance, with theſe caveats. 1. That the gain never be beyond the allowed increaſe by the Law, we may, and ſometimes ſhould be below, or within it, but never above or without it. Yea, 2. the rules of charity and equity are not to be broken as they are, when either the poor are not let unto for the ſupply of their neceſſity, or only on the ſame tearms with the rich; this is againſt the Law, Exod. 22. Deut. 15. and what the Lord ſaith, Luk. 6. 34 35. commanding to lend without expectation of any thing, when the borrowers caſe calleth for it. 3. No increaſe would be exacted from theſe that neither gain by increaſing or retaining their own portion, but when what is gained is imployed for their neceſſary ſuſtentation; or when without their deſire, and not by negligence, they are put to ſtraits, or cannot command their own, or their own is but little, and will not bear their giving of increaſe, and ſuſtain themſelves too, in this caſe it is their life and bread, nothing is to be exacted, as it is Deut. 23. 4. Folks would not ſo empty their hands by lending to rich Folks all, (if they may ſpare any) as to be incapacitated to lend freely to the poor, for ſo men may fruſtrate the great end of this Command, and fail againſt the rules of Charity. 5. There is unlawful Uſury, and to be guarded againſt, when men conſider not what uſe the Borrower maketh of money, how he debaucheth and ſpendeth it, if ſo be their increaſe be ſure, or conſider not if by emergent providences the borrower, without his own fault, loſt much; for equity faith that conſideration ought to be here, and we ſhould not be ſwayed only by our own gain. 6. Folks would not make a trade of this ordinarily (which is but for neceſſity) either to inrich themſelves, or to keep themſelves idle, and to prejudge lawful Callings; It would be either when anothers neceſſity calleth for it, or our inability other ways to trade, warranteth it, as if it be by weakneſs, or under-age, and the like, as is that of Orphans, Widows, Miniſters, and others, who by their ſtations are kept up from other tradings, and yet allowed to provide for their families; who may otherwayes do, may not, cannot ſo plead for exception. 7. Folks would be ſwayed to lend or not lend, not according to their own ſecurity onelyonly, but alſo according to the borrowers neceſſity, and their own duty, as the Lords Word, Luke 6 35. plainly holds forth.