The Holy Arbor, Chapter 5 · Section 1 · Commandment 8
The Eighth Commandment.
Thou ſhalt not Steal.
TO Steal, is properly to convey away any thing cloſely from another, Gen. 31.20. Thou ſhalt not Steal] that is, Thou ſhalt not covet nor attempt by guile to convey thy Neighbors goods unto thee; therefore defend, preſerve, encreaſe them, and give thy Neighbor his own. Under this Name of Theft, are comprehended all other Vices of the like nature and quality, and all other which prove the occaſions of this ſin; among which Idleneſs is not the leaſt, which is a lazy dejecture of the whole man from the laudable Exerciſes of Vertue: whence proceed Protraction, Remiſſion, Negligence, Improvidence, Indevotion, Sluggiſhneſs, Puſillanimity, Irreſolution, Deſperation, Miſpriſion, Omiſſion and Theft: Now the beſt Remedy againſt this Body-ſtarving and Soul-famiſhing ſin of Idleneſs and Sloth, is Devotion, being a ready Performance of all the Duties God requireth of us.
The Sum of this Commandment requireth the Tryal of our Love and Faithfulneſs which we ought to bear our Neighbor in his goods: wherein we are commanded to uſe our own Right, To help the Neceſſity of others, To be content with that which we have, To labor with our hands that which is honeſt, To do to all men as we would they ſhould do unto us, and by diligent pains-taking to get our own livings in that eſtate of life to which it ſhall pleaſe God to call us. And every Duty is to be ſeaſoned with the Fear of God; for it is not ſufficient to perform general Duties of Chriſtianity, unleſs alſo we be conſcionable in the particular Duties of our ſeveral Callings.
The private Vocations of a Family and Functions appertaining thereto, are ſuch as Chriſtians are called unto by God, and in the exerciſing whereof they may and muſt imploy ſome part of their time; for private Callings in a Family are ſufficient Callings, and therefore weak conſciences may not think, That if they have no publike Calling, they have no Calling at all. God uſeth to give his Bleſſing to men diligent in their Calling; So bleſſed he Jacobs faithful Service to his Uncle Laban, Gen. 31.4. Joſephs faithfulneſs to Potipher, Gen. 39.2. Moſes and David were keeping their Fathers Sheep, when God appeared to the one, Exod. 3.1, 2. and ſent for the other, 1 Sam. 10.11. to appoint the one a Prince over his People, and to anoint the other King over Iſrael: So Eliſha was plowing when anointed a Prophet, 1 Kings 19.19. And while the Shepherds were watching their Sheep, there was the joyful news brought them of the birth of the Savior of the World. Thus private Callings are bleſſed by the Lord; and our diligence therein is a ſpecial means to prevent this ſin here forbidden.
Now as there is a ſtealing of things, ſo there is a ſtealing of perſons, Mens Daughters, or Wives, or Children: Thus Sechem ſtole Jacobs daughter Dinah, and the Philiſtims Sampſons wife, and Jacobs Sons their Brother Joſeph, and ſold him into Egypt. This is more hainous then the ſtealing of goods, and is ennumerated amongſt other moſt horrible ſins, 1 Tim. 1.10. Exod. 21.16.
Hence then it is moſt manifeſt, That the Anabaptiſts in ſtanding for a community of all things, take away the very ſubject of this Commandment, which is a propriety of worldly goods: for if there be no Meum and Tuum, there can be no ſtealing, and ſo this Law ſhould be ſuperfluous. Touching the community objected in the Apoſtles times, Acts 2. it was not general, for in Antioch they had ſtill ſeveral Poſſeſſions; and the Apoſtles Exhortation to the Chriſtians at Corinth, 1 Cor. 16.1. 2 Cor. 8. intimateth, That they had their ſeverals likewiſe: And for thoſe that entred into this communion at Jeruſalem, it was voluntary, as may be gathered Acts 5. neither had they all things ſo common, as that they reſerved not ſtill ſomething proper.
In this Commandment are two parts; viz.
1. The forbidding of Theft, and therein all evil Trades and Deceits, whereby we hunt after other mens goods.
2. That we labor to defend and help forward the profits and commodities of our Neighbor, and ſo help the neceſſity of others.
The three grand provocations to the commiſſion of this ſin; viz.
1. Covetouſneſs, which is an inordinate deſire, a kinde of bad motion, whereby the Devil inticeth us unlawfully to withhold our own goods, and unjuſtly to covet other mens.
2. Prodigality, moving Bankrupts to uſe unlawful means for other mens goods.
3. Idleneſs, the Mother of Poverty, the occaſion of Theft, Eph. 4.28.
There are two kindes of Theft; viz.
1. Vulgar or common Theft, whereby a mans goods is ſecretly and fraudulently taken from him, without his knowledge, contrary to his will. This ſin of Theft may be committed by a Wife againſt her Husband, when ſhe privily without his knowledge conveys any thing from him, or conſents to diſpoſſeſs him of it, eſpecially to purloin it; neither can all that may be juſtly and truly ſaid for her Right in the common goods, defend her from the guilt thereof. Children likewiſe may be guilty thereof againſt their Parents, for Rachel having privily taken away though her Fathers Idols, the Scripture ſaith that ſhe ſtole them, Gen. 31.19. And all ſuch as counſel and encourage children to ſteal away their Parents goods, are acceſſary to Theft; no pretence whatſoever being any ſufficient warrant for children to defraud their Parents, it being better for them to be deprived of their Parents goods, then to enjoy them by the leaſt deceit; yea, they are worſe then other Thieves, being more dearly accounted of, and more freely truſted; and a very ill Example to Servants in a Family, and Subjects in a Commonwealth, beſide the cuſtom may in time bring them to commit Theft againſt other perſons alſo.
2. When any fraudulently circumventeth his Neighbor in any Contract or Buſineſs whatſoever, whereby he ſuffereth damage.
Again, Theft is fourfold; viz.
1. Common, as when the goods of any private man is ſtoln from him.
2. Sacriledge, when things dedicated to the Service of God are taken away.
3. When the Prince, the Exchequer, or any common Treaſure is robbed, called Peculatus.
4. When Children are ſtoln from their Parents, or Servants from their Maſters, called Plagiatus.
Theft ſprings into three Branches; viz.
1. Inward onelyonly, as when we ſuffer our mindes to be ranging after our Neighbors goods.
2. Inward and Outward alſo, as when we wiſh and ſeek for fit opportunities.
3. Outward onelyonly, as when we execute the act it ſelf.
Theft inward and outward onelyonly, is,
1. In Speech, as when we wiſh to have another mans goods.
2. In the Eye, Job 24.16. as the Thief goeth about in the day time, and chalketh out the houſe which he would rob in the night.
The outward Theft is
1. Publike; when that which is common to a whole company is wrongfully tranſlated to the private uſe of one or more.
2. Private, which is partly
1. The abuſe of our own goods, wch is 2 ways; viz.
1. By laviſhing it away, which is either
1. In Apparel, when we beſtow more therein then our Calling, our Ability, or the maner of the countrey will permit.
2. In Nouriture, when we eat or drink more on delicate things then are neceſſary.
2. By withholding it from the neceſſity of others; when we rob the Poor of our Charity, which is his due.
2. The taking away from others that wch is their own; and this is
1. By pretence of Juſtice; as
1. When in bargaining things are not bought and ſold to their value.
2. In letting of Land, when higher price is ſet thereon then the careful Tenant can live by; and in the Tenant, when at the term of years he maketh ſpoil of the Land to the hurt of the Landlord.
3. In Servants that labor not faithfully for their Wages; and in Maſters that reward not their Servants for their Service.
2. By Violence, which conſiſts in robbing and ſtealing.
The Remedy of this ſin is Truſt in God, and contentedneſs in that condition wherin God hath ſet us, which we ought to have for theſe Reaſons; viz.
1. Becauſe God knoweth what is beſt for us far better then we our ſelves do.
2. We have this comfortable promiſe from him, That he will never fail us nor forſake us, whether we have little or much, whether we be in proſperity or adverſity.
3. Nature it ſelf is content with a little: Naked it brought us hither, and will ſo convey us hence.
4. From the conſideration of the contrary fruits, which ſpring from ambitious reſolved purpoſes of growing great and rich.
From all ſuch as have taken any thing away wrongfully, Reſtitution is eſpecially required, wch is twofold; viz.
1. Actual, required of all ſuch as are able, when we return back willingly what we have taken away unjuſtly: for the puniſhment of Theft is Reſtitution, even unto bondage, if he be not otherwiſe able to repair the damage, and in ſome caſes, death.
2. Mental, which is only in purpoſe and deſire of the minde, when we are able in any kinde to do no more; which is accepted of them that are poor indeed, and truly repent them of the fact.
Reſtitution is required for theſe Reaſons, Exod. 22. Lev. 6.1. viz.
1. Becauſe it is a fruit or ſign of true Repentance and turning unto God, Luke 19.8.
2. Becauſe without Reſtitution there can be no Remiſſion, Ezek. 18. & 33.15. foraſmuch as otherwiſe the Repentance is falſly counterfeited and not truly practiſed.
3. The performance of it is a very ſpecial means to bring a bleſſing on us, Deut. 24.12, 13.
4. God will accept it as a work of Juſtice, and as a fruit of the Spirit.
5. The unjuſt retaining of other mens goods, hindreth many good things from us, inſomuch as God will accept no ſervice or duty at our hands, until we have rid them of things evilly gotten, Mat. 5.23, 24.
The deſperate folly of all ſuch as aym not at Gods glory in procuring to themſelves the things of this world, appeareth by theſe particulars; viz.
1. They prefer their own outward eſtate before the eternal Salvation of their own Souls, yea even before God himſelf.
2. They place their happineſs in the goods of this world, then which nothing's more vain, Prov. 25.5.
3. They make themſelves ſlaves to that which ſhould be their ſlave, and drudges for they know not whom, their enemies for ought they know.
4. With much pains, care, grief and fear they travel for that which (if Gods honor be forgotten) may ſoon be moſt riotouſly and prodigally laviſh'd away.
5. They make themſelves vaſſals to Satan, and ſeek by him to become wealthy, whereas indeed it is the bleſſing of God which maketh rich, Prov. 10.22. if ſuch have wealth, they have it in wrath, and in wrath will it be taken from them.
6. They bring Gods curſe into their houſe, and with their inheritance leave it to their Poſterity.
In moſt kindes of Policy lurketh this ſin of Theft; therefore in the uſe of all Policy, obſerve theſe four principal Caveats to make it lawful:
1. Nothing muſt be ſaid, done or intended againſt the Truth, ſpecially the Truth of the Goſpel.
2. Nothing muſt be ſaid, done or intended againſt the Honor of God in word, deed or ſhew.
3. Nothing muſt be wrought or contrived againſt Juſtice that is due to man.
4. All actions of Policy muſt be ſuch as pertain to our Calling, and be within the limits and bounds thereof.
And becauſe murmuring at our condition and ſtate of life frequently occaſions this ſin of theft, let us be adviſed, how low ſoever our condition be, not to murmure at it, for theſe Reaſons; viz
1. Becauſe contentation is a ready and approved Medicine for all Miſeries and Maladies whatſoever.
2. We have a gracious Promiſe from Gods own mouth, that he will not ſuffer us to lack, nor leave us deſtitute of help, but will ſupport our wants, and miniſter to our neceſſities, Pſal. 34.9, 10.
3. The Providence of God ruleth all things, ſo that nothing befals us but by his Will and Pleaſure, therefore ought we to relie our ſelves wholly upon him.
4. No man hath ſo mean an eſtate and condition, but he may gain ſome glory to God in it; yea, all that befals us is for the beſt to them that fear him.
5. May not the Lord of all do with his own what he pleaſe? Matth. 20.15.
6. It is the preſerving of Humane Societies and Commonweals, that ſome ſhould be Superiors, honored, rich, ſtrong, learned, noble; others Inferiors, that ſhould honor, be poor, weak, unlearned, ignoble: without this no Policy could ſtand.
7. The Lord thus dealeth to manifeſt his Wiſdom and Power; he will caſt down thoſe whom he purpoſeth to advance, and many times afflict them with poverty, whom he meaneth to enrich with everlaſting glory, Jam. 2.5.
8. Let us conſider that we are here as it were in a Priſon or Pilgrimage, in a place of Bondage or Baniſhment.
9. It is Gods Will to prove our patience how we will bear affliction as becometh good Diſciples of Chriſt.
10. Let us remember how the onelyonly Son of God took upon him the form of a Servant, the Lord of Heaven and Earth became obedient to the death, even that ignominious death of the Croſs; and ſhall not we ſuffer an ignominious life by Poverty, without making it more ignominious by Theft.
Uſury is a main breach of this Commandment, as being a Gain exacted by Covenant, above the Principal, onelyonly in lieu and recompence of lending it; and being thus conſidered, it is quite contrary to Gods Word: yet is it lawful ſometimes to take above the Principal, but with theſe conditions; viz.
1. If a man take heed that he exact nothing, but that which his Debter can get by good and lawful means.
2. He may not take more then the gain, nay not all the gain, nor that part of the gain which drinks up the living of him which uſeth the Money.
3. He muſt ſometimes be ſo far from taking gain, that he muſt not require the Principal, if his Debter be by inevitable and juſt caſualties impoveriſhed, and it be alſo plain that he could not make, no not by great diligence, any commodity of the Money borrowed.
Reaſons why a man may ſometimes take above the Principal; viz.
1. That which the Debter may give, having himſelf an honeſt gain beſides, and no man any ways endamaged, that the Creditor may ſafely receive.
2. It is convenient, that he which hath money lent him, and gaineth by it, ſhould ſhew all poſſible gratitude to him by whoſe goods he is enriched.
3. It is often for the benefit of the Creditor, to have the goods in his own hands which he lent, whereby he is prejudiced by the forbearance; and therefore may juſtly expect (not exact) reparation from the Rich, not the Poor.
Lending is twofold; viz.
1. Of Due, which is the Loan of the Rich to the Poor, when his Neceſſity compels him to borrow; and for this a man cannot with good conſcience take any encreaſe.
2. Of Courteſie, when one rich friend lends unto another; this is left to a mans own liberty and diſcretion, and hath not any particular Promiſe of Reward; not in this caſe is all taking of Encreaſe ſimply condemned, even for theſe Reaſons in theſe caſes:
1. When the encreaſe is given onelyonly in way of thankfulneſs, for ingratitude is abhorred of all, and the Law of Natures requires to do good for good; and all Divines allow this kinde of encreaſe.
2. When a man ſuſtaineth damage by his lending, he may receive encreaſe by way of Satisfaction for his loſs.
3. When a man is contented to adventure his Principal in the hand of him that borroweth it; like as a man may receive hire for his Horſe or other goods, ſtanding to the loſs, Exod. 22.14.
Three general Rules ſet down by Paul, Rom. 14. to direct us in all our actions, that we commit not this or any other ſin; viz.
1. He is happy that condemneth not himſelf in the uſe of thoſe things which he knoweth to be lawful. This concerneth thoſe that be ſtrong.
2. No man muſt do any thing with a doubtful Conſcience, for ſuch a one woundeth his own Conſcience and offendeth God, though perhaps the thing be in it ſelf good which he doth, Rom. 14.23. Such a one doth many good things that do diſpleaſe God, which would pleaſe him if they were well and rightly done. This Rule belongeth to the weak.
3. Whatſoever proceedeth not from Faith, is a ſin committed againſt God, and condemneth him that doth it; foraſmuch as without Faith its impoſſible to pleaſe God, Heb. 11.6. And this Rule engendereth two others; viz.
1. Whatſoever proceedeth from meer Naturals, & whatſoever cometh from the force of any free will in us, is ſin in the ſight of God.
2. All the Vertues and actions of the Infidels and Unbelievers, though in the ſubſtance of the works, and as they are the gifts of God, they are not evil but good; yet in the Judgement of God they are ſins.
Corruption of judgement being alſo another main breach of this Commandment: See to it, ye Great Ones, and know, That Judgement is corrupted four ways; viz.
1. Through Fear, when we dread to pronounce Truth for fear of offending great perſons: So did Pilate wreſt the Law, and ſin againſt his own Conſcience for fear of Herod.
2. Through Covetouſneſs, when we are corrupted by Bribes, and hired for Money, which blinde the eyes of the wiſe: So did Felix gape after gain and look for Rewards, Acts 24.26.
3. Through Hatred and Malice; for as Naboths Vineyard was Ahabs Sickneſs, ſo he dealt corruptly with Michaiah, becauſe he hated him and could not abide him, 1 Kings 22.8, 27.
4. Through Favor and Affection, when we ſeek to gratifie or pleaſure our Kinſmen or Acquaintance, as Pilate did to pleaſe Herod. In this ſenſe it is, that the Lord will not have even the poor man countenanced in his cauſe, Exod. 23.3.
The ſins forbidden in this Commandment; viz.
1. Inordinate living, whether it be in no ſet Calling, or idly, wherein by neglecting their duties, ſuch perſons miſ-ſpend their time, goods and revenues, 2 Theſſ. 3.11. Gen. 3.19. 1 Tim. 5.8.
2. Unjuſt dealing in heart, which is called Covetouſneſs, Mat. 15.19.
3. Unjuſt dealing in deed, which is either in bargaining or out of bargaining. Unjuſt dealing in bargaining hath many branches; viz.
1. To ſell and bargain for that which is not ſaleable.
2. All coloured forgery and deceit in bargaining; as uſing forged cavillation, Luke 19.8. or when men ſell that which is counterfeit for good; as Copper for Gold, and mingle any ways bad with good, making ſhew onelyonly of the good, Amos 8.4, 5, 6. by mixture of baſe things of little or no value, with things of price, in the ſale thereof, or by ſetting a counterfeit gloſs on imperfect Ware, by ſophiſticating any Wares, or uſing falſe lights or ſlights.
3. By falſe Weights and Meaſures: This is an abomination to the Lord, Deut. 25.13, 14, 16. Lev. 19.35, 36. Amos 8.4.
4. By over-reaching the Buyer by diſſembling, lying and extolling ſpeeches, when the Ware is unworthy; or when the Buyer concealeth the goodneſs of the thing, or the Seller the faults of it, and blindefoldeth the Truth with counterfeit ſpeeches, Mat. 7.12. Prov. 20.14.
5. By Factions, when as two or three compact together, by offering to buy what they intend not, to deceive him that intendeth to buy indeed.
6. When in buying and ſelling the people are oppreſſed; as by raiſing the juſt price of things, by inhancing the price by reaſon of a ſet day for payment; by Ingroſſing or Monopolizing any Commodity; by becoming Bankrupt to be enriched by the damages and goods of other men.
7. By not reſtoring that which was lent, pledg'd or found, Ezek. 18.7. by delaying any kinde of Reſtitution from one day to another, Prov. 3.18. Pſal. 37.21. or by practiſing Uſury, Pſal. 15.5. Exod. 22.25. or by detaining the laborers wages, Jam. 5.4.
4. Unjuſt dealing out of bargaining, is likewiſe manifold; viz.
1. To pronounce falſe Sentence or Judgement for a Reward, either proffer'd or promiſed, Iſa. 1.23. This is the Lawyers and the Judges ſin.
2. To feed or clothe ſtout and luſty Rogues and Beggars, 2 Theſſ. 3.10.
3. Gaming for Money and Gain, which may be worſe then Uſury.
4. To get Money by unlawful Arts, as Magick, Aſtrology, Stage-Plays, and the like.
5. To filch or pilfer the leaſt Pin or Point, though it were for the greateſt good, Mark 10.19.
6. To remove ancient Bounds, Prov. 22.28. Hoſ. 5.10.
7. To ſteal other mens Servants or Children, to commit Sacriledge, Pyracy, Robbery, or the like, 1 Tim. 1.10. Joh. 7.19. 1 Cor. 6.10.
8. To conſpire with a Thief, whether by giving advice how he may compaſs his Enterprize, or by concealing his Fact, that he be not puniſhed, Prov. 29.24.
Oppreſſion and wronging without Recompence making, is a main breach of this Commandment, a far ſtretching ſin, and a Monſter of many Heads; viz.
1. In Kings and Princes, when as Tyrannically they exact upon their poor Subjects: This made the people Revolt from Jeroboam when he threatned them herewith, 1 Kings 12.11.
2. In the Officers of Kings and Princes, who extort from the People more then they are by their Lord commanded, even to the private enriching of themſelves: Such ſhould rather follow the Advice Luke 3.13.
3. In wealthy or great perſons, who take away the Lands or Commons of meaner perſons, or enforce them to ſell at an under-value for fear of their diſpleaſure. This was Ahabs ſin againſt Naboth, and ſo fellonious a Robbery, as that God Arraigned and condemned him for it, 1 Kings 22.
4. In Rich men, that take advantage of the poor mans neceſſity, through which he is conſtrained to ſell Lands or Goods, not giving to the worth of them: Againſt this, as a ſore Oppreſſion, God erected a Law, Lev. 25.14.
5. In Miniſters of Juſtice, and Subordinates under them, which have their hands open to Bribes: Such are termed by the Lord, Rebellious, and Companions of Thieves, Iſa. 1.23. and threatned, ver. 24.
6. In ſuch as toward dear Seaſons hoord up their Corn, and the like; in Fore-ſtalling of Markets, Regrators and Ingroſſers, hereby inhancing the Price, to the utter undoing of the Poor: Theſe are Thieves of the Commonwealth alſo, and are accurſed, Prov. 11.26.
7. In ſuch as take Pledges of the Poor, which they cannot ſpare but to their great hindrance and hurt; and ſuch as reſtore not the Pledge, who are threatned with death, Ezek. 18.7.
8. In ſuch as let Lands or Money ſo, as that the hirer by Gods ordinary bleſſing may not be ſaved harmleſs, doing his beſt endeavor. This is called a biting or devouring of our Neighbor, Deut. 23.19.
9. In ſuch as ſet upon Truſt Corn or Ware, the Buyer wanting ready Money, which take more then a juſt price for the ſame, without all Reaſon: This is to help him to a Knife to cut his own Throat, when he asketh Bread.
10. In ſuch as feign themſelves Bankrupt to deceive their Creditors.
11. In ſuch as defer the payment of the Laborers hire, and deny ſome part of it: This ſin the Lord ſtrictly forbids, Deut. 24.14. it cryes aloud for Revenge, Jam. 5.4. But on the other ſide, the Laborer is a Thief to him that hires him, if he works idly or deceitfully, not with all faithfulneſs, Eph. 6.5.
12. In ſuch as having wronged his Neighbor any way, though unwittingly, yet coming to the knowledge of the wrong done, refuſes to make him Recompence.
13. In ſuch as detain any thing found, lent, pawned, or any way elſe coming unto our hands, Exod. 23.24. Lev. 6.3, 4.
14. In ſuch as reject a lawful Calling to live in idleneſs, beggery, ryot or luxury.
The Vertues required in this Commandment; viz.
1. A certain Calling, wherein every man according to that gift which God hath given him, muſt beſtow himſelf honeſtly, to his own and Neighbors good, 1 Cor. 7.24. Eph. 4.28. 1 Pet. 4.10.
2. The true and right uſe of riches, and all the goods a man hath: To which do belong theſe two ſpecial vertues; viz.
1. Contentation, wch is a vertue whereby a man is well pleaſed with that eſtate wherein he is placed, and meekly ſuffers all worldly diſcommodities, reſting contented with what he juſtly enjoys: Motives wherto are theſe; viz.
1. It is Gods Command, That we ſhould be content with things neceſſary, 1 Tim. 6.8.
2. They that are greedy after abundance, have many Temptations to bad dealing, and ſo can hardly keep a good Conſcience, 1 Tim. 6.9.
3. In time of Perſecution (which oft accompanies the Goſpel) the richer a man is, the more danger he is in to forſake the Truth, without Gods ſpecial grace preventing him, ſo naturally glued is the heart of man to the world: Thus Demas, to embrace the world, forſook Paul, 2 Tim. 4.10.
2. Thriſtineſs or Frugality, which is a vertue whereby a man carefully keepeth his goods which he hath gotten, and imployeth them to ſuch uſes as are both neceſſary and profitable, Prov. 5.15, 16, 17. & 21.5, 17. & 12.17. Joh. 6.12.
3. To ſpeak the Truth from the heart, and to uſe a harmleſs ſimplicity in all affairs, Pſal. 15.2.
4. Juſt dealing, 1 Theſſ. 4.6. And herein are compriſed all thoſe vertues directly oppoſite to the vices formerly mentioned in unjuſt dealing, whether in Bargaining or out of Bargaining.
5. To become Surety onelyonly for men that are honeſt, and very well known, and that warily with very much deliberation, Prov. 11.15. & 17.18. & 22.26. & 6.1, 2, 3, 4, 5.
6. All juſt Covenants and Promiſes, though they be to our hindrance, muſt be performed: for a Promiſe doth binde, if it be lawful, ſo far forth as he will unto whom we make the Promiſe, Pſal. 15.4. Prov. 25.14. Judg. 1.24, 25.
7. To get our own, we may, if cannot do otherwiſe, ſue our Neighbor in Law; but the Law muſt be uſed lawfully, we muſt follow our ſuits in all holy maner, & with theſe Caveats; viz.
1. In all Suits we may not do any thing that may prejudice the profeſſion of Chriſtian Religion, 1 Cor. 6.1.
2. Law muſt be the laſt Remedy, as a deſperate Medicine is the laſt Remedy the Phyſitian uſeth; we muſt aſſay all means poſſible, before we uſe this, eſpecially to a Brother, 1 Cor. 6.7. therefore we muſt not uſe it of pleaſure or wantonneſs, or of cuſtom, but ſparingly as we uſe Phyſick, not as Meat and Drink as many do, whoſe appetites are never ſatisfied, or thirſt quenched, till they have undone others and themſelves; but it muſt be uſed onelyonly as the Phyſitian uſeth poiſon, in deſperate caſes, and onelyonly upon neceſſity, when the caſe cannot otherwiſe be decided.
3. We muſt not propound to our ſelves at the end of our Suits to be Revenged.
4. We muſt not go to Law for triſles, the matter muſt be of moment and importance.
5. Our end muſt not be to undo one another, or to exerciſe Revenge; for the lawful and juſt ends of all Actions in Law, are theſe; viz.
1. Gods glory in the execution of Juſtice, and manifeſtation of Truth.
2. The honeſt defence of our own Right.
3. The Publike Peace.
4. The amendment of diſordered perſons, not the defamation or hurt of any man.
6. We muſt always uſe moderation of minde in going to Law, which chiefly ſtands in theſe three particulars; viz.
1. In ſeeking after Peace to the utmoſt, Rom. 12.18.
2. In love with our Enemies, with whom we are at controverſie in Law.
3. In neither uſing nor ſhewing extremity in our proceedings, Mat. 18.28.
7. We muſt not be given to Strife and Contention, and in an humor ſeek occaſions to begin and breed quarrels, 1 Cor. 3.3. Phil. 2.2.
8. In all Suits of Law we muſt be mindeful of the Law of Charity, and not ſo much endeavor to maintain our own Right, as to recal our brother, which erreth, into the right way.
8. Commutative Juſtice, which keeps equality in the common Trade of life, according to juſt Laws; under which are comprehended all Contracts, as Buying and Selling, Loan, Commodation, Donation, Exchange, Letting to hire, Pledging or gaging, Committing on Truſt, Partnerſhip, and the like.
9. Fidelity, which is a vertue that heedeth another mans harms, and endeavoreth to avert them gladly, and diligently performing all the parts of his Calling in doing his duty; to this end, that God may be honored, and we enabled to ſuccor our ſelves, ours, and others: for, he that undergoeth not thoſe labors that he is able and ought to undergo, committeth Theft.
10. Liberality, which is a vertue giving to others that want, our own goods, according to the Rule of Right Reaſon, not by any due Bond or Obligation, but according to the Law of God and Nature, with a free heart, according to our own Ability and the Neceſſity of others, know where, when, to whom, and how to give, obſerving a mediocrity and mean between baſe Niggardlineſs and riotous Prodigality.
11. Hoſpitality, which is one kinde of Liberality, even Bountifulneſs towards Travellers and Strangers, eſpecially towards thoſe that are of the houſhold of Faith, or exiled for the Profeſſion of the Goſpel, entertaining them with all duties of diſcreet Bountifulneſs, commendable Hoſpitality, and Chriſtian Charity.
He breaks this Commandment
1. That thinks but a thought tending to the leaſt hinderance of his Neighbors welfare.
2. That lives in no Calling, 2 Theſſ. 3.11. or neglects his Calling, Jer. 48.10.
3. That ſpends his Wealth in Ryot, and provides not for his Family, 1 Tim. 5.8.
4. That uſeth powdering, ſtarching, blowing, dark ſhops, to make ill wares more ſaleable.
5. That conceals the faults of his wares; or that uſeth falſe Weights and Meaſures, Lev. 9.35.
6. That uſeth words of deceit, Prov. 20.14. or takes more for his wares then the juſt price, Mat. 7.12.
7. That oppreſſeth his Tenants by racking his Rents, Hab. 2.11.
8. That uſeth ingroſſing of wares; or that raiſeth the price onelyonly in conſideration of a day of payment.
9. That either gives or takes Bribes, Iſa. 1.13. or writes Letters of Affection in wrong Suits.
10. That holds back things borrowed, Ezek. 18.7. or things found or pawn'd, Lev. 6.3.
11. That being luſty, lives by begging; or that relieveth ſuch, 2 Theſſ. 3.10.
12. That for Gain defends bad Cauſes, and delays Suits in Law.
13. That laye Burthens on the people without meaſure, Iſa. 1.23. Ezek. 22.27.
14. That makes Merchandize of Gods Word and Sacraments, Mic. 3.11. 2 Cor. 2. ult.
15. That gets his living by caſting of Figures and by Plays, Eph. 4.28.
16. That is raſh in Suretiſhip, Prov. 11.15. or keeps back goods given to any man.
17. That ſteals mens Children, to diſpoſe of them in Marriage, 1 Tim. 1.10. or otherwiſe.
18. That reſtores not things evil gotten, Ezek. 33.15.
19. That is a Receiver of things ſtoln, and gives conſent to the fact any way, Rom. 1.31.
20. That waits for a Dearth to ſell his things the dearer, Amos 8.5.
21. That takes by ſtealth but the leaſt Pin, though it be for the beſt end.
Rules of Obedience to this Comandment:
1. We muſt be in a lawful Eſtate and Calling, according to the Precept, 1 Cor. 7.20. and we muſt be diligent therein, Gen. 3.17. Prov. 22.5.
2. We muſt be content with our preſent Eſtate whatever it be, which with godlineſs is great gain, 1 Tim. 6.6.
3. We muſt be frugal and thrifty to ſave that wherewith the Lord hath bleſſed us, not ſpending it unneceſſarily upon vanity, nor loſing it by neglect.
4. We muſt be conſtant to perform all our lawful Promiſes, Pſal. 15.4. and faithful in all our dealings.
Live in ſome Calling; be not Prodigal;
Ʋſe no Deceit to ſet falſe Wares to ſale;
Ʋſe no unlawful Weights; give juſt meaſure;
Rob not the Nation or the Churches Treaſure;
Give God and Ceſar both their due; and fly
The Cankerworm of Biting-Ʋſury;
Oppreſs not; Bribe not; Lye not; nor Ingroſs;
Reſtore things lent, found, pawn'd; Revenge no loſs;
Steal not in heart, word, deed: Do this, and be
From any Breach of this Commandment free.