The pattern of catechistical doctrine at large, or, A learned and pious exposition of the Ten Commandments with an introduction, containing the use and benefit of catechizing, the generall grounds of religion, and the truth of Christian religion in particular, proved against atheists, pagans, Jews, and Turks / by the Right Reverend Father in God Lancelot Andrews ... ; perfected according to the authors own copy and thereby purged from many thousands of errours, defects, and corruptions, which were in a rude imperfect draught formerly published, as appears in the preface to the reader.

THE EXPOSITION OF THE Eighth Commandement.

CHAP. I.

The coherence, and dependance of this commandment, upon the 〈◊〉〈◊〉. The object of it; the desire of riches. The scope of the lawgiver, in respect of. 1. Himself. 2. The 〈◊〉〈◊〉. 3. The common-wealth 4. Private persons. Of right and propriety. How meum & tuum came in. Of right by first occupancy, and prescription Reasons. for propriety. Of propriety, jure belli, four things 〈◊〉〈◊〉 in propriety.

Thou shalt not steale.

QVo 〈◊〉〈◊〉 e carne transitur in mundum, By which command∣ment we passe 〈◊〉〈◊〉 the flesh to the world; from the heat of young men, lust; to the desire of old men, wealth. From Baal-Peor the idol of the flesh, to Mammon the God of the world. In worldlinesse and worldly dealing, whatsoever is pro∣hibeted or prescribed, is pertaining to this commandment, as all concerning the flesh, in the former. The original of the breach of this commanment is from that, which Saint John calleth concupi∣scentia 〈◊〉〈◊〉, the lust of the eyes, as of the former commandment, the lust of the flesh.

The larger expsition of this commandment you may finde in Levit. 19. 11. 13. And from the. 35. verse, to the end. In Exod. 〈◊〉〈◊〉. 1 — 16. Deut. 15. 1 — 22. In the new Testament, by our Saviour in Math. 5. 42. &c. And more largely Luc. 12. 14 and 46. Saint Paul setteth down both the affirmative, and the negative parts of it in one verse Let him that stole, steale no more; but rather let him labour &c. And in another place, after he had expounded the seventh commandment, he cometh to this. Let no man go beyond, 〈◊〉〈◊〉, oppresse, or overreach his brother.

So that from these places and the like, a general equity of what shall be handled in this commandment is drawn. But we are to remember withal, what was said in the beginning, that it is not the outward act it self alone, not the civil theft of the hand contrectatio rei alienae the touching of other mens goods, which is meant here, but it is the minde also that God dealeth with. 〈◊〉〈◊〉 cor interrogat, non manum, God examines the heart, not the hand onely, for as there is not onely manus adultera, sed cor adulterum, an adulterous hand, but an adulterous heart too; so there is not onely manus fur, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, also, as the heathen man saith, the heart is a thief as∣wel as the hand.

The dependance of this commandment upon the former two is very exact: for in the two former commandments order was taken for the actions of that part of the soule, which is exercised about nutrition and generation, or the desires that all men naturally have of meat, drink, and apparrel for the preservation of themselves, in individno, and to encrease and propagate in the world, for the preservation of their species or kinde, for when there is a desire stird up by hunger, desiderium 〈◊〉〈◊〉 motum, that desire sets a man a worke, and because for the preservation of life, we

need food and raiment, and therefore we fall into that question, What shall we eat? or what shall we drink? or where with shall we be clothed? And when we have children or posterity, we must also provide for them, as part of our family: and so by Conse∣quence every man is to labour and take care in this world, and that either propter os suum, for his own mouth, as the Preacher speaks; or else (as the Apostle) to lay up for his children. Now from hence ariseth this worldly concupiscence, which is the Ob∣ject of this Commandment, and so the ordering of this worldly desire very fitly fol∣lows the former.

The end of this Commandment is to moderate that desire of Riches, which of it self is no sin, but lawful and good; for as a desire suscipere prolem, to have yssue in the right way is lawful, (as we shewed in the former Commandment;) so procurare neces∣saria, to provide necessaries is no lesse lawful and good in this. But, as in the former, there is first a desire, which is lawful, and then we come reduplicare amorem, to double our love, by inordinate desires, which brings forth insaniam, madnesse: so here in this, there 〈◊〉〈◊〉 first a desire of that which is 〈◊〉〈◊〉, and then we come redupli∣care desiderium, to double that 〈◊〉〈◊〉, and to covet for our vanities and pleasures, and from thence to double again, and to have for our 〈◊〉〈◊〉 desires and lusts, and so we see how men come from fleshlinesse to worldlines, and withall, how this Command∣ment hangs upon the former.

In the book of Wisdom, mans life is divided into two parts. 1. The first part is Ludus, sport, or pastime; They counted (saith he) our life a pastime, and this part is acted by young men, whose zeal is for pleasure and mirth, &c.

2. The second is Nundinae, a fair, or a market, as it follows, Our time here is as a market for gain; for say they, we must be getting every way, though it be by evil means: and this part is acted by men, when they grow in years; for then their zeal for plea∣sure is gone, and their zeal is wholly for the world, then their life is a 〈◊〉〈◊〉 for gain, and as the Apostle saith, they account godlinesse to be nothing but gain. Now then as at first a mans appetite hath relation to the first of these, the pleasures and lusts of the flesh; so secondly, because (as the Wise man saith) though feasts are made for laugh∣ter, and wine to make men merry: sed argentum respondet omnibus, but money answer∣eth all things; which, as the Philosopher saith, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fidejussor pro omni∣bus, undersuerty for every thing; therefore from this second affection ariseth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the love of money; and then, if they have money, they promise to themselves an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an all sufficiency, that they shall want nothing. And therefore the Poet Menander sheweth, that the cornu Amaltheae, of which the Poets feigned so much, was nothing else but money: for if that be once had, there is no fear, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, friends, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, helpers, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, witnesses, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, company to dwell with 〈◊〉〈◊〉, and all will be supplied abundantly. And this perswasion of self-sufficiency, being thought a great part of felicity, is that which in the first place makes men so dote upon money: and then secondly, there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a power and grandour joyned with it, as it is said of Ismael and his sons. Here∣by men grow mighty, and Solomon saith, that the rich mans wealth, is an high wall, and a strong tower of defence. 〈◊〉〈◊〉 growing rich, made Abimelech fear that he 〈◊〉〈◊〉 grow mightier then himself, and therefore entreated him to be gone.

This then is that which setteth men so forward in this course, because they look to finde in money, a sufficiency, an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which because they finde not according to their expectation, hence ariseth a desire of more, and so comes in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, covetousnesse, and de∣sire of more: and as the heathen man observed, when they have this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, then they must have another 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beyond that, and another beyond that, and so it still proveth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. For this is the suggestion of the Devil, If you had more it would be better for you, and the reason that you are in no better case, is, because you have too little. And so man goes forward by degrees, till he come to that which the Preacher speaks of, He that loveth silver shall not be satisfied with silver: and to be like the 〈◊〉〈◊〉 of the Horseleach, that alway cryes, Give, 〈◊〉〈◊〉: and thus he either goeth on in infinitum, and though he have none to care for, yet he ceaseth not to gather; which he descri∣beth to be a Monster; or else he returneth to the flesh again for the natural conclusion of riches is that of the Rich man, Ede, bibe, lude, Soul, eat, drink, and take thine ease, thou hast enough, and so redit 〈◊〉〈◊〉 in circulo, he returns as it were in a circle. And thus we see, that the gathering of riches, hath either a monstrous end, when they are gathered for no end, or else they return to their natural end, to satisfy the desires of the flesh.

Now the scope and aim that God the Lawgiver had in giving in this 〈◊〉〈◊〉, that every man may enjoy his outward estate; for after he had taken order about the 〈◊〉〈◊〉 of his body, as well from violence as impurity by the twofore∣going Commandments, which concern his 〈◊〉〈◊〉, he comes here to that which men in the next place 〈◊〉〈◊〉 esteem, viz. their wealth and outward estate: and there∣fore God takes order here, that this may be preserved to them, and that for diverse reasons.

1. In respect of himself, that we might be like him, in shewing mercy and doing good to others, that we may be able to communicate to the necessities of our neigh∣bours, by acts of mercy and love; for herein God propounds himself in a special manner, as a pattern for us to imitate. Be ye merciful (saith Christ) as your heavenly father is merciful.

2. In respect of the Church, which is Communio Sanctorum, the Communion of Saints. S. Paul chargeth Timothy, servare depositum, to keep that which was committed to his trust. Chrysostome saith, that not onely Timothy, but every man hath one depo∣situm or other, whether it be wealth, learning, art or strength, it is his depositum, and put into his hands, to the end that he employ it to the benefit of the whole Body, that there may be a communion of saints, in these outward things, as well as others.

3. In respect of the Common-wealth, that outward peace may be preserved, which is not onely in preventing murder and bloodshed, forbidden in the sixth Com∣mandment, but also by preventing oppression and 〈◊〉〈◊〉, that every man may enjoy his own, and by restiaining all injuries to any in their estate, which is done by this Commandment; for we ought 〈◊〉〈◊〉 to be ready to part from our own right then to do others injurie. And in this regard, that we be able to give to Caesar that which is his right, Tribute and Custom. To the Labourer, his hire. And lastly, the Priest hath a right, as appears by the Law, by a statute for ever. They that sowe to us spiritual things, must reap our carnal things.

4. Lastly, in respect of every private person, this law is the fence of his possessions; that he may enjoy his own in peace, and 〈◊〉〈◊〉 the labour of his hands, while he lives; and when he dies, he may dispose of it to his children.

Before we come to the things forbidden and commanded in this Precept, we must first treat of Right and Propriety, which is jus 〈◊〉〈◊〉, and also of Alienation, called by the Lawyers jus 〈◊〉〈◊〉, right of transferring of that a man possesses to another

Because the distinction of Res alienae & nostrae, of what belongs to another man, and what to us, is the ground of the prohibition of this Commandment, and the un∣just taking and detaining of that which is not our own is the matter of this Com∣mandment, comprehended under this word steal, and the object of the desire here mo∣derated, is 〈◊〉〈◊〉 & 〈◊〉〈◊〉, Mine and thine.

1. We must know the meaning of the word furtum, stealth.

The Civil Lawyers define furtum, stealth, or furari, to steal, to be rem alienam 〈◊〉〈◊〉, to lay hands 〈◊〉〈◊〉 on that which is another mans. Divines go further, and say that it is theft, Consentire fraudulosae 〈◊◊〉〈◊◊〉; to consent to the frau∣dulent laying hands on that which is another mans: and in the handling of the tenth com∣mandment, we shall see, that concupiscere rem 〈◊〉〈◊〉, est furari, even to covet another mans goods, is to steal.

But how cometh it to passe, that there is Res mea & 〈◊〉〈◊〉, mine and thine, or a propriety of goods in one and not in another.

Certainly, the earth is 〈◊〉〈◊〉 Lords (as the Psalmist speaks.) And the land is mine (as he himself tels us.) And as the land and the earth, so every beast of the forrest is his. All the World and the Creatures in it are the Lords; he is Lord Paramount: and withall the 〈◊〉〈◊〉 tells us, how men came to have propriety in things; for after God had made all, Caelum Caelorum Domino, terram vero dedit 〈◊〉〈◊〉, hominum, The heaven of hea∣vens is the Lords, he reserves that for himself, for there his throne is placed: but the earth he gave to the children of men; so that there God gives over his right to the earth, to the sons of men, that is, he communicates and derives a secondary right to man, whereby he is not onely usu fructuarius, but also 〈◊〉〈◊〉, he hath not onely the use of the world and the things therein, but also a right, so that he is truely Lord and Owner, but yet God hath the original right 〈◊〉〈◊〉 in himself, he re∣mains Lord Paramount, even of what he hath given to the sons of men. The earth

then, God hath given to the Children of men: not onely ut replerent terram, to re∣plenish it, but to 〈◊〉〈◊〉 it also, and rule over it, dominari, and over the Creatures that are therein, as we see his first Charter made to Adam; and after man had forfeited this Charter, God renewed it after the flood to Noah and his sons. This in the ge∣neral.

Now more 〈◊〉〈◊〉 for the division of what God had thus given, and for the propriety amongst men. It is true, that if man had continued in innocency, there would not have needed any division of the earth, every one would have been con∣tent with that which had been sufficient for him, and none would have been troubled with that unruly appetite and desire of having more, and the earth would have been sufficient for all. But when sin entred, it was then necessary there should be a division, and a meum & tuum, among men. And though the first occasion hereof was evil, (as commonly good Laws arise ex malis moribus, from evil customes) yet God was pleased with it, and approved it. Cains persecution of Abel, and others, was the cause why Seth, and the rest that feared God, severed themselves from him and his posterity by a publick profession of the worship of God, and would not live in com∣mon with them. The first inclosure of what was formerly common, or the first impro∣priation to particular persons, that we read, of was that of Cain, when he built a City, Gen. 4. 17. He chose out a plot of ground, and built a City, and called it after his sons name. This act of his gave occasion to the Fathers and Patriarchs, hereby see∣ing that Cain would else usurp government and power, and considering the expedi∣ency of it for their peace and safety, in well ordering of private possessions, to do the like: and thus came in propriety before the flood.

After the flood, when all the world was common again, and all private interest was destroyed, Noah having all the world before him, had all jure primae occupationis, by right of the first possession, or first seizure, and his sons from him: and whether by Noahs allotment of the chief parts of the world to his three sons; Africa to Cham, Asia to Sem, and Europe to Japhet; or whether it were by mutual agreement among themselves, its plain, they had all by this right of prima occupatio: and thus propriety came in presently after the flood. Other examples we finde afterward, when Terah came out of Ur of the Chaldees with Abraham and Lot, &c. they came to Haran in Canaan, where they dwelt by right of first occupancy: and afterwards, when Abra∣ham and Lot came out of Egypt into Canaan, where they lived together, a while in common, upon occasion of their herd-mens strife, they agreed to part the countrey between them; and Lot, though he were younger, had the choice: thus we see how things stood at the first. Epictetus sheweth it by a familiar similitude, when a dish is brought to the Table, before it is cut up, it is common to all that sit at the Table; but after it is cut up, and every man hath taken his share, then quam quisque occupavit partem, what part soever a man hath taken to himself, that is proper to him and not common to the rest, so that it were neither justice, nor civility to take it off his tren∣cher. Thus at the first all the earth was common to mankinde, but then by the first occupancy or possession, or by consent, it came to be divided. Omnem locum quem calcaverit pes vestra, every place whereon the souls of your feet shall tread (saith God) I give unto you, it shall be yours. So that it was pedis occupatio, or calcatio, the treading of the foot, or first occupation, that entituled every man to his first right.

Thus if a people possesseth a countrey, either not inhabited before, or which is terra derelicta, a countrey forsaken by the former inhabitants, primus Occupator, the first possessor or discoverer hath the right to it: as we read that the posterity of Si∣meon, entred into the land of Gedor, seeking pasture for their flocks; and they found pasture fat and good, and the land was wide and quiet, and peaceable, for they of Ham had dwelt there of old. So that now the land being uninhabited, they took possession of it, and that lawfully.

The rule is, Immobilium est 〈◊〉〈◊〉, mobilium usurpatio. Prescription car∣rieth things immoveable, and usurpation moveable. And there is good reason for it.

1. Because it much concerns the Common-wealth to look after terrenam pacem, 〈◊〉〈◊〉 lites oriantur in insinitum; that controversies arise not perpetually to the disturbance of the publick peace. Therefore to prevent such inconveniences, we must have

〈◊〉〈◊〉 to Prescription and possession. And this jus praescriptionis is no new thing. In the treaty between the Amorites and Jephthah, they claim restitution of certain lands which the Israelites had taken, as they passed from Egypt to Canaan. Jephthah answereth, That they had enjoyed them 300 years, and asks them, wherefore did you not recover those lands within that time? And having this right of prescription kept them.

2. Another maxime, and which hath more shew, is Interest Rei-publicae, ut re sua quisque bene utatur; it concerns the Common-wealth to take care, that every one use his own well. For if an Owner neglect his possessions, unlesse the Common∣wealth look after them much detriment may arise; and therefore it takes order to pu∣nish such for their negligence, by depriving them of all claim. And thus if one leave his ground untilled and unmamanured so many years, or such a prescript time, he shall lose it. And upon these reasons it is, that men have right by prescription and possession.

And in these forenamed cases of right either in communi or proprio, because men are thus lawfully vested in that they possesse, it is a sin to put any out of possession invito domino, without the owners consent. The Law saith, Thou shalt not remove thy neigh∣bours land mark, which they of old time have set in thine inheritance. And under the Gospel S. Paul tells Philemon, that without his minde he would do nothing to his pre∣judice.

Now that it was Gods will, that the earth should be thus divided, appears plainly in Moses his song, where he saith, The most High divided to the nations their inheri∣tance, when he separated the sons of Adam, and set bounds to the people: and after the flood, it is said, That God scattered the people over the face of the earth, and S. Paul saith, That God determined the bounds of the habitations of mankinde.

And that private propriety, is agreeable to his will, may appear both out of the Old and New Testament.

We see that Abel (the son of the first proprietary) offered Sacrifice of the firstlings of his own flock. Of Abraham the Scripture reporteth, that he was rich in flocks and cattel, silver and gold. His servant reported the like of him to Laban; The Lord hath blessed my Master greatly, and he is become very great: and he hath given him flocks and herds, and silver and gold, &c. which he possessing proprietatis jure, by the right of propriety, left to his son Isaac, and he to Jacob. So that the Patriarchs before the Law, had goods of their own.

Again we finde, that when God had brought the people into the land of promise, Joshua divided it by his appointment, to the Tribes: some by lot, and some by con∣sent. As also viritim to particular men, as to Caleb; and the people invested Joshua himself. There are many passages to confirm this in the Proverbs of Solomon and the Prophets: as Drink waters of thine own 〈◊〉〈◊〉, and running waters out of thine own well. And in Ezekiel, The Prince himself was not to thrust the people out of their inheritance.

Now these places and the like, though they shew the lawfulnesse of propriety, yet the Anabaptists are not satisfied in that, because they are not out of the New Te∣stament, and so not binding to us Christians. But in that also we may finde testimonies sufficient to confirm this point. S. John had a house of his own, from that hour (saith the Text) that Disciple took her to his own home. So had Mary the Mother of John.

It is true that we read in the Acts of the Apostles, (the place chiefly urged by them) That all that beleeved were together, and had all things common: but in the same book S. Luke tells us what kinde of Communion this was. Neither said any of them that ought of the things which he possessed was his own. By which we may collect that the Christians of the Primitive Church possessed houses, lands, and goods of their own, yet so that in the use they were common to others, and though the pro∣priety rested still in the possessors; yet when there was a necessity they sold them, to supply the poverty of them that wanted, lest they might return to Judaisme. And if they sold them, certainly they were their own. S. Peter clears this fully in his speech to Ananias, While it remained, was it not thine own.

And as they had propriety in lands and possessions, so in goods too, which we may thus prove. Our Saviour promised a kingdom to such as fed the hungry, gave drink to the thirsty, harboured the stranger, 〈◊〉〈◊〉 the naked, & visited the sick, and

them that were in prison, and by this did grant that the faithful had a propriety in their goods, by which they might be charitable, and beneficent to the needy. For take away propriety, and take away all beneficence, and almes. Out of a com∣mon stock, a particular man cannot be said to give that which is his own. And Saint Paul teacheth rich men how to imploy their wealth, and directeth the Corinthians what proportion they shall lay aside for the poor, out of their estates.

In the Acts we read of many that had the disposing and use of their own estates, as of Tabitha that was full of good works, and almes deeds, witnesse the coats and garments which she made for poor widows. Cornelius the Centurion likewise was a devout man, and gave much almes. And these good works cannot be con∣ceived to be done, but out of that, which they possessed, as their own. Saint Paul saith, he never coveted any mans silver, or gold, or apparrel. We finde also many of the faithful to have been rich, as Joseph of Arimathea; and Lydia the seller of purple; as Candaces, Eunuch. Diverse other testimonies might be produced, but these may serve sufficiently to prove a propriety of possessions and goods to be lawful for Christians.

Besides those original wayes of propriety, there is also a propriety, by the right of war, or law of Armes, because the Magistrate hath power and authority, in diverse cases to use his sword abroad aswel as at home, and may punish a forrain enemy in some cases, even by expelling him his land. It is true, that the A∣postle counselleth, if it be possible, as much as lyeth in you, have peace with all men, but not long after, he addeth, the Magistrate beareth not the sword in vain. Saint Augustine upon the war of the children of Israel against the nations that op∣posed their passage into Canaan, saith, nec belli per mosen gesta 〈◊〉〈◊〉 quis aut hor∣reat, quia in illis divina secutus imperia, non saeviens, sed obediens 〈◊〉〈◊〉. Let no man marvel or bee astonisht at the battles fought by Moses, because in following Gods command, he was not cruel but obedient. Now by these battles he conquered land from many nations, as from the Amorites, which we saw even now were held to the time of Jephthah and long after. And the Psalmist tells us in general termes, that God gave them the lands of the heathen. We see that long before Moses time Jacob bequeathed to Joseph, that which he had gotten from the Amorites, jure justi belli, with his sword and his bow. As also David conquered the land of the Philistims. And God gave the kings of Edom, Moab, Ammon and Tyre to his ser∣vant Nebuchadnezzar, as the Prophet stiles him. Lastly, 〈◊〉〈◊〉 recovered from Benhadad, the cities which he had taken out of the hand of his father, by war. And so much of the right of propriety.

And in this Jus proprium, Right of propriety, or having a thing thus proper to ones self, are included four things.

• 1. He hath not onely Dominium, the Lordship and dominion over it, but 〈◊〉〈◊〉, the use also: As a Man may use his Horse to ride on, or the like.
• 2. He hath Fructum, the fruit and profit of it, as in goods, so in lands. The 〈◊〉〈◊〉 having left her house and land, because of Elisha's prediction to her of a Fa∣mine, at her return was not onely restored to it by the King, but to the mean proffits of it also from the time she had left it.
• 3. Next he hath Consumptionem, the right of spending that he possesseth. The Preacher saith, It is good, &c. to eat and drink, and enjoy the good of all his labour, &c. for it is his portion. And we see in the Gospel, the woman spent all that she had to recover her health, thus a Man may kill his Horse or any other Beast.
• 4. Lastly, he hath Alienationem, right of alienation, as by selling, or giving it a∣way, he may either retinere keep it, or transferre, dispose of it to another, and that either freely, or upon a valuable consideration. 1. In the parable of the labourers, the Lord of the vineyard faith to one of them, licet quod libet facere, it is lawful for me to do what I will with mine own. And the Prophet saith, that not the Prince himself shall take away any mans inheritance, nor thrust him out of possession. 2. He may transferre in posteros, leave it to his posterity. The same Prophet tells us, That if the Prince endow a man with possessions, the inheritance thereof shall be his sons, it shall be their possession by inheritance. And to that purpose it was, that God prescribed rules for it. The father in the Gospel tells his eldest son, (after he had given his

• youngest a portion) son all that I have is thine. And this is either liberal and free, as just gift, or illiberal, as to let out a thing to hire for a time. It is also, either a trans∣lation of the whole, aswel the use, as the propriety and thing: or onely of 〈◊〉〈◊〉 fru∣ctum, the use and profit thereof, and that either for a time, or for ever. See it in par∣ticulars.

CHAP. II.

Of alienation and the several sorts of it. Of free al 〈◊〉〈◊〉. Illiberal, by contracts, which are of three sorts. 1. Do ut des. 2. do ut facias. 3. facio ut des. Of contracts by stipulation, promise, writings. Reall contracts, by caution, pledge, &c. Personal, by suerties, hostages &c.

TO alienate the propriety, with the use for ever, without any consideration, is called donatio, a gift, as when Pharoah gave sheep, oxen, asses, and servants to Abra∣ham, and this is either done by one in his life time, and then it is usually called a gift, or at his death by his will, and this is called a legacy; and so the right of succession is translated to the childe, by the the fathers death.

Now if the thing it self be translated liberally or freely, but for a time, there it is called mutuum, a loane which is free and without consideration. But if not the thing it self be transferred, but the use of it onely, then it is properly called com∣modatum, when a thing is borrowed freely, to be used, though this is commonly ta∣ken for that which is lent for some particular use, when the end is named. And these are the 〈◊〉〈◊〉 of free alienation.

2. Illiberal 〈◊〉〈◊〉 is, when a thing is put out upon consideration, and is usually called contractus 〈◊〉〈◊〉. This is of three sorts, and is usuall with us.

• 1. The first is Do, ut des, I give, but you must give 〈◊〉〈◊〉; as when a man lets a farme, with 〈◊〉〈◊〉 that his tenant shall husband it and pay him a rent, which is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,
• 2. The second is, Do, ut facias. I give, but you must do something for it, as Ho∣mage, fealty, or service.
• 3. The last is, Facio ut des, I do for you, that you may pay me for my pains, as in work and wages, and this they call contractum servilem, a servile con∣tract.

1. Do, ut des. And this giving in liew, is either First, Rei pro re, of one thing for another, or Secondly, Rei pro pretio, of some thing at a price.

• 1. When it is, thing for thing, it is called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Commutatio, or Permutatio, Exchanging, and this was the first brood, after men grew weary of 〈◊〉〈◊〉. If it be mony for mony, it is called cambium Exchange. If of one thing for ano∣ther, it is Bartering. Ahab would have bartred in this kinde with Naboth for his vineyard.
• 2. When a thing is for a price, if it be pecunia pro Re, mony for goods &c. then it is emptio buying, Josephs brethren carried mony into Egypt to buy corne. And God told Moses, that the people might buy meat of the posterity of Esau, for mo∣ny. If it be rei pro pecunia, of goods &c. for mony, then it is venditio, selling. Sihon king of the Amorits refused to sell the Israelits meat and drink for mony. Ephron sold the cave of 〈◊〉〈◊〉 to Abraham for four hundred shekels of silver cur∣rant mony. If a man sell by whole sale, then it is negotiatio, merchandizing; if it be by parcels, it is 〈◊〉〈◊〉.

Besides the Alienation of the thing it self, there is alienation of the use onely, and not of the property, which if it be usus rei pro pecunia, use of a thing for mony, it is locatio, letting. If 〈◊〉〈◊〉 pro usu rei, mony for the use of the thing, it is con∣ductio, hireing.

2. Do, ut 〈◊〉〈◊〉. To give, that one may do something in liew of the gift, as Homage, fealty, or service. Thus we may see of old there have been 〈◊〉〈◊〉 ex jure Regio, kings have created them, when they gave lands to be held upon some service. Jo∣seph on 〈◊〉〈◊〉 behalf, when he had bought the Egyptians lands, restored them

again, upon condition of a fift part of the increase to be payed into the kings ex∣chequer.

3. Facio, ut des, to do something for which a man looks to be paid, or to receive something for it. And this is 1. either 〈◊〉〈◊〉, pro opera, one worke for another. 〈◊〉〈◊〉 said to Simeon his brother, come up with me into my lot, that we may fight against the 〈◊〉〈◊〉, and I likewise wil go with thee into thy lot, which is facio, ut facias Or 2. Opera pro pretio, work for a price. As when the labourers in the vineyard received a peny a day: which is facio, ut des, to work for a hire, or wages. As our Saviour saith, the workman is worthy of his hire.

Now in the cases of Alienation of property before mentioned, because sometimes we suffer one to have the use, but dare not trust him with the property, there a∣rise contracts of diverse natures, as by words, by writing, by pawns, pledges and suertiships &c.

At the first, we see they durst trust one another up on their bare word. This in him that requires it, is Stipulatio, a stipulation, or indenting; in him that giveth it, it is Sponsio a promise, or covenant.

After, 〈◊〉〈◊〉 their contracts were by writings (which with the other kinds hereafter mentioned are proles humanae 〈◊〉〈◊〉, the issue of mens breach of promise) 〈◊〉〈◊〉 the one party were content with the other parties own writing alone, this is called chirogra∣phum, his handwriting; if other mens hands be joyned with it, it is 〈◊〉〈◊〉, a writing subscribed by many. Thus when 〈◊〉〈◊〉 bought a 〈◊〉〈◊〉 of 〈◊〉〈◊〉, there were writings drawn between the parties. 〈◊〉〈◊〉 subscribed, and sealed the evidence, and witnesses were taken. Tobit when he left his country and departed into Media, committed ten talents to the trust of Gabael, yet for his better 〈◊〉〈◊〉, he tooke a writing under his hand for it. The unjust steward caused his Lords debtors to make bills under their hands for what they ought.

Besides these assurances by words and writings, there are others which are ei∣ther reall or personal; real, are either in regard of some oath, which is 〈◊〉〈◊〉, a caution, or for the recovery again of something received and delivered, which if it be something moveable, it is called, pignus, a pledge or pawne; as when a ray∣ment. and an upper milstone were prohibited to be taken in pawne, whereby may be inferred, that something, might be lawfuily pawned. If immoveable as lands, it is called Hypotheca, a mortgage. As we finde that the people borrowed mony upon their lands.

If it be personal, it is either in war, and then called Obses an Hostage: such as Jehoash king of 〈◊〉〈◊〉 took of Amaziah king of Judah, when he had over come him, and taken Jerusalem; or in peace, and this is either for a publick receivers who is accountable to the common: wealth, which is called praedes, when the goods of him which is suerty for such an one, are liable, or for private persons, as in acti∣ons, they which under take for others, are called 〈◊〉〈◊〉, their baile and in matter of mony, or debt, or promise, 〈◊〉〈◊〉, sureties. As Saint Paul was for Ouesimus. The wiseman counselleth him that is suerty for another, to make his peace as soon as he can.

CHAP. III.

Of the desire of 〈◊〉〈◊〉. For regulating whereof we must consider. 1. The order, in re∣spect of. 1. The end. 2. The meanes. 2. The measure of our appetite which must be guided by four rules. Of the suppuration of this sinne, by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 love of mony, the branches of it. Of subactum solum, the soyle fitted. Icterus the iaundice af it. 1. In the eye. The foaming at the mouth. The 〈◊〉〈◊〉 of theft here forbidden committed. 1. In getting. 2. In the use of riches.

NOw that we have seen the object of the desire which is here moderated, con∣sisting in 〈◊〉〈◊〉 and 〈◊〉〈◊〉, let us see, how our desire of it ought to stand af∣fected, wherein we may take notice of two things. 1. The order. 2. The measure of the appetite, which is regulated by this commandment.

• 1. For the order. Whereas there are two things that a mans desire is carried

• unto 1. The enjoying of the end it self. 2. The means which tend to the enjoying 〈◊〉〈◊〉 that end there must be therefore (laith Aristotle) a division of the faculty, a double desire, a double love, or a double concupiscence, because there are two things, of which, one is greater then another: the first is the end, viz. God and eternal happines in him, of which we desire, the 〈◊〉〈◊〉. The second is the meanes, which we do appetere, desire as they may further us to the end. Therefore the end being the greater of the two, the love of that must be Prior & Major first and greater then the love of the means, to wit, the things of this life, which must be desired in the second place, and in ordine ad spiritualia, 〈◊〉〈◊〉 in order to our spiritual and eternal good.
• 2. For the measure. As in Physical administring of medicines to the Body, there is a certain quantity and measure prescribed, which if it be lessened, it purgeth not all the peccant humour; if it be more, it not onely purgeth that humour, but some∣what which it should not purge; so in the affections and appetite of the soul: there is in some, a desire of these things, which is defective, and too carelesse, as in idle persons, or such as 〈◊〉〈◊〉 of a superstitious conceit, or otherwise, count it un∣lawful to desire them, or look after them. And in some other there is such an immoderate and excessive desire, and affection to worldly things, more then there should be, that they will forget their duty to God, rather then neglect them; such are called prophane persons in scripture, and likened to Esau, who would forgoe his birthright, his blessing which God did bestow upon him, for a messe of pottage. Therefore it is very expedient, that we take the measure first, what we may de∣sire. And that we may do after this order.

1. Remember that which the Apostle directs us to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 have∣ing food and rayment be therewith contented. A contented minde is a great treasure, and if God bestow no more upon us then these, we must not murmur fot want of su∣per fiuities: for God, as he hath plenty of spirit, so he hath plenty of wealth, and could have made all men rich, if he would. And it was out of his great wisdome that he made some poor, that as the rich might have 〈◊〉〈◊〉 benignitatis, the reward of their 〈◊〉〈◊〉, so the poor might have mercedem patientiae, the recom∣pence of their patience, as Saint Ambrose saith; and so as Solomon saith, the rich and poor meet together, for the Lord is the maker of them both. Therefore eve∣ry man is to rest contented, if God shall call him no higher, nor bestow more up∣on him, he must avoyd distracting cares, which breed noysome lusts, when he sees Gods will and pleasure, and thus he must stand, then, as the Apostle alludes to the gathering of Manna, he that gathereth much shall have nothing over, and he that gathereth little shall have nothing lesse, when they die. This is therefore the first rule concerning the measure to be observed, we must not desire more, nor seek to rise higher then God will have us.

2. Though we must be contented with our estate, yet is it lawful to gather in Summer, and to provide against winter, which care the wiseman commends in the Ant, and 〈◊〉〈◊〉 before us for our imitation, to provide for the future, by all honest and lawful means, with a sober and 〈◊〉〈◊〉 minde.

3. A man may 〈◊〉〈◊〉 more, and take care for those that belong to him, and thus when he seeth his houshold encrease, his care in providing for it ought to be the more provided; that his desires be still limited with the former conditions. He must provide for his houshold with Jacob, that so he and they may drink out of their own cisternes, and not be chargeable to others, but rather 〈◊〉〈◊〉 habeat 〈◊〉〈◊〉 qui deriventur foris, ut tamen juste ipsorum 〈◊〉〈◊〉 sit, that he may have where∣with to be liberal to others, yet have enough to live of himself.

4. Lastly, a man may lawfully desire to have, not onely for himself, and his family, but also wherewith to pay his half shekel, his offering to the Lord; to help the Church: to pay tribute to the King, to be beneficial to the common∣wealth, to relieve the poor Saints, and others that have need.

Thus far if lawful means be vsed, and a sober minde kept, the measure is kept. But if we go 〈◊〉〈◊〉 this, then we come to that which the Apostle calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the love of mony, which is the root of all evil, from which root, these branches spring. 1. 〈◊〉〈◊〉, that others are in better condition then our selves. As the 〈◊〉〈◊〉, when they wisht they had tarried in Egypt, they preferred the life in

Egypt, before that in deserto in the wildernesse. The flesh pots of Egypt before the Manna, that God gave them from Heaven. 2. 〈◊〉〈◊〉 and overcaring, and taking thought, Quid comedam? quid edam? quid 〈◊〉〈◊〉? what shall I eat? what shall I drink? wherewith shall I be clothed? This distracting care, this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which divides the soul is incident to rich men, when they have much. The rich 〈◊〉〈◊〉 in the Gospel, thought within himself, what shall I do? 3. It breeds a nest of Horse-leeches and 〈◊〉〈◊〉, that have 〈◊〉〈◊〉 bisulcam, a cloven or forked tongue, that cry give, give: and unde habeant nihil refert, sed oportet habere; it skills not how we have it, but have it we must: and in this there consists that Suppuratio Concupiscentiae, a fe∣stering of the desire.

Now, in the next place for the making of 〈◊〉〈◊〉 solum, the soyl 〈◊〉〈◊〉, the way is, to carry a bigger sale then we are able to bear: by soending more then we are able, and wasting plus quamopus est, more then needs. For by this means men fall into want, whereby they become fit soyl for the Devil to cast in his seed; for the Devil finding a man to be thus fitted, moveth him to stealth and other unlawful 〈◊〉〈◊〉. In the parable of the prodigal, we see that the prodigal fell into riotous company, among wasters, & sic dissipavit patrimonium, and so he wasted his substance. It a man 〈◊〉〈◊〉 such company, they will set him supra analogiam, above his allowance, he must spend disorderly till all be gone, and then he saith, as they in the Proverbs, Come with us, let us lay wait for 〈◊〉〈◊〉, let us lurk privily for the innocent without cause; 〈◊〉〈◊〉 us swallow them up alive as the grave &c. We shall finde precious substance, we shall fill our houses with spoil, &c.

The 〈◊〉〈◊〉 or Jaundise of this vice is likewise discovered by the eye. Ahab saw a thing which served for his turn, and lay well for him, and he was sick till he had it, though he had enough of his own: and when he could not obtain it by lawful means, he made a shift to get it by wrong, even by the blood of an innocent.

For the foaming of it at the mouth, there be many of the speaches of such men, mentioned by the Heathen, Menander is full of them: and much to this purpose is in the book of Ecclesiastes, and in the Wisdom of Solomon. They say wisdom is good, but with an inheritance; and as wisdom, so money is a defence, &c.

Concerning the act it self of theft, forbidden in this Commandment.

The several wayes whereby men become guilty thereof, we may conceive by those several uses of wealth, which we said were lawful; which are by Lawyers and Di∣vines reduced to those two. 1. The attaining or getting of riches. 2. The use of them. In the first, respect is to be had to justice: in the second both to justice and charity, for as we said before, they are given us, not onely for our selves, but as the Apostle saith, for the exercise of our liberality towards those that want; and so we finde in the Law, that God took order, that out of the substance of the rich, the Levite, Stranger, Widow, and Poor, should have their portion. Thest therefore is committed

1. Either in the attaining and getting of wealth and riches, from whence is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, acquisitio, possessio. 2. Or in the use and dispensation of that we have gotten, which is 〈◊〉〈◊〉, usus. For he is fur 〈◊〉〈◊〉, qui male acquirit, a thief to another mans estate, that gets an estate unjustly: and he is fur sui qui male 〈◊〉〈◊〉, a thief to his own that useth it 〈◊〉〈◊〉. And therefore in the getting there must be a respect of justice: and in the use and dispensation, there must be regard both of justice and charity.

CHAP. IIII.

Of unjust getting in general. The kindes of unjust getting. 1. By rapine and violence, 2. By fraud. The first is either under pretence of authority, or without any pretence. The former is. 1. For a mans own benefit. In times of war, or in times of peace: and this is either by power or authoritie, or by pretence of Law. 2. For his Neighbours detriment. Vnjust getting without any pretence of authoritie or Law, is either Piracie by sea, or Robberie by land. The affirmative part. 1 That every one have a lawful calling. 2. That he labour in it.

Of Theft committed in getting Wealth, in acquisitione.

THings in the beginning by the Law of nature were common, and since, though men have gotten a propriety (as aforesaid) in them, yet in case of extream necessity

as the Wise man saith, Men do not despise a thief, if he steal to satisfie his soul, when he is hungry: and the law saith, When thou comest into thine neighbours vineyard, thou 〈◊〉〈◊〉 eat grapes thy fill, at thine own pleasure, but thou shalt not put any into thy vessel. In of extream necessity, a man might make bold with his Neighbours corn field or vine∣yard for his present necessity, so he carried none away. And we see still that in all po∣sitive Laws, whereby propriety is distinguished, there is none of them that hold in case of extream necessity. And there is a right which every man hath in things which remain common to this day; as in feris Naturae, wilde beasts, appropriate to no man; fowl and fish, and in such things which are found on the sea shore, as Pearls, Gems, &c. concerning which the rule is jus occupanti, the propriety is invested in them that finde them; because part of the possession of every countrey is alloted to remain to the be∣nefit of the poor.

Afterwards, for the proprieties which arise by publick right, we laid down four, viz. 1. Seizing on a countrey uninhabited; 2. on those things which were left and forsaken by the owners, which are res derelictae, things given over; 3. Pre. scription; 4. the right got by the bow and sword, or the right of war.

And for private right, there are liberal and free, and illiberal alienations, of which we have spoken; and in all these there is justa acquisitio, a just way of getting.

Contrary to which are the unjust wayes of getting, whereby theft is committed, which may be reduced to three heads.

1. The first two we may finde in Leviticus, Non extorquebis, neque fraudabis proxi∣mum tuum, Thou shalt not rob thy Neighbour, neither defraud him. The first is rapina, robbery. which is extorquere per vim, domino invito, to extort any thing by force, the owner being unwilling. The other is furtum, theft, which is fraudare, inscio domino, to deceive any man without his knowledge; both are set down also in one verse by the Prophet. And a third is Parsimonia or parcitas, Parsimony or Niggardlinesse, of which afterwards.

The Genus to these is briefly set down by the Prophet; Congregare non sua, to gather or encrease that which is not his. And our Saviour mentioning this Command∣ment, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Do not steal, presently adds, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Defraud not; for stealing and defrauding are very neer of kin. And it is certain, that they which desire riches, fall into many temptaetions: and as the Heathen man saith, Qui vult dives fieri, vult cito fieri, he that hath a desire to be rich, hath a desire also to be quickly rich: and this im∣petuous desire of being suddenly rich, makes him that he cannot be innocent, but must be entangled, with some of these three, either with Rapine, Fraud, or Nig∣gardlinesse.

Now that which is gotten by any of these wayes, is not without a curse: as 1. Of that which is got by Rapine, Force, and Extortion, God saith by the Wise man, That it stayeth not with them that get it, but semper erunt in 〈◊〉〈◊〉, poverty ever attends them. And the Prophet saith, Vae tibi qui spolias, nam tu ipse spoliabere; We to thee that spoilest, for thou shalt be spoiled. 2. For the deceitful man that gets his wealth by fraud; the Psalmist saith, Non dimidiabit dies suos, he shall not live out half his dayes. 3. For the Niggard it is said, that he that putreth his confidence in riches shall fall. The Heathen man could say, that they shall be as spunges, and some mightier then themselves shall squeeze them, till they be dry again.

But howsoever it fareth with them in this world, they shall have a great curse hereafter; for they shall never inherit the kingdom of Heaven. In the mean time the Apostle tells us, that they are not to be accompted brethren of the Church, for he prohibits us from keeping company or eating with them. And this for the sin in ge∣neral.

In particular, the sin of unjust getting by force or violence may receive this division. 1. Some there are that set themselves to spoil their Neighbours in suum commodum, to benefit themselves. 2. Others that do it onely or chiefly, in detrimentum & dam∣num proximi, to hurt and damnifie their Neighbours.

1. Them that do it for their own benefit, we may consider thus. 1. They do it, either cum pretextu, under colour of authority, or 2. sine pretextu, without any such pretence.

1. They which do it cum pretextu, under colour of authority, do it either. 1. In 〈◊〉〈◊〉, in War, 2. or in Pace, in time of Peace.

• 1. In time of war, if a man spoil or make havock 〈◊〉〈◊〉 all he meeteth, he is called Praedo, a robber. And this is that which John Baptist counselleth the souldiers to be∣ware of, when he saith, Do 〈◊〉〈◊〉 to no man.
• 2. In time of peace, there are diverse that commit this sin, and that diverse wayes.

Some do it 1. partly by their authority and power: and 2. partly under colour of Law, and justice, and this either 1. immediately by themselves, or 2. by their un∣der officers and servants.

1. The Prophet tells us that there are Principes socii furum, some Princes that are Companions of thieves: and Ezekiel of some that were like wolves ravening for their prey: and Zephany, some that are as roaring lyons. These are they that say with La∣ban, It is in my power to do you hurt: and with Pilate to our Saviour, Knowest thou not, that I have power to crucifie thee, and have power to loose thee? They have power in their hands, as the Prophet speaks, and presuming upon it, take away from others, that which is not theirs, by force and violence. Dost thou govern the kingdom of Israel? saith Jezabel to Ahab, that is, hast thou so great power and authority, and canst not take a vineyard from Naboth? Elies sons could execute and make use of their pow∣er, and take the meat by force.

And these unjust acts some do exercise by usurpdtion, as the children of Dan, who went and robbed Michah of mount Ephraim, and afterwards spoiled a whole 〈◊〉〈◊〉, Laish: and Abimelechs servants, who by violence took from Abrahams servants a well of water, for which Abraham reproved Abimelech.

Others by extortion, when they are no usurpers, but rightly possessed of their places, yet by colour of their offices and places exact upon others. This was the fault of Sheb∣na: and of this the Psalmist speaketh, when men do ponere molestiam praeter statutum, vex and oppresse beyond law, exact 〈◊〉〈◊〉 no statute will warrant: against such the Prophet pronounces a woe, Wo be to them that decree wicked decrees, and write grie∣vous things which they have prescribed. So did the Servants bear rule over the people, besides the governours, whereby they were exceedingly oppressed, and unjustly took from men, that which was theirs by propriety. Therefore the Baptists rule to the Publicanes and toll-gatherers was, Require no more then that which is appointed un∣to you.

And in this place we speak not onely of Princes and Magistrates, but also of petty Lords and Gentlemen, of whom as S. Augustine saith, that magna regna, great king∣doms, so he might have added magna latifundia vel dominia, great lordships or pos∣sessions, remota justitia, magna latrocinia sunt, without justice are but great robberies. The answer that the Pyrate made to Alexander the great, taxing him for his pyracy, is worth the observation; Thou robbest whole countreys and nations (saith he) with a great army, and I onely some few passengers with one ship, and a small company of Sea∣men. And the Lawyer made this difference between these great and little Thieves to be onely this, that the one wears a Chain of Iron, and the other a Chain of gold.

The like may be said of Noblemen, Gentlemen, and hard Landlords in respect of their poor Tenants, of whom the Prophet saith; The spoyl of the poor is in their houses: and that they beat the people to pieces, and grinde the faces of the poor. And Micah that, They pluckt off their skins, brake their bones, and chopt their flesh as small as hearbs to the pot. The meaning whereof is, that they binde their poor Tenants to such hard Covenants, as neither by justice they ought, nor can their estates bear; and then when they come to be indebted to them, they use them, as that evil servant did his fellow servant, whom he took by the throat, and bid him pay what he ought, and because he could not, he cast him into prison; which practise we see is condemned by our Saviour in that parable. And in the Law, If a man lent any thing to his brother, he must not go into his house to fetch a pledge (as if he were Lord of the house) but he must stand without till the other bring him a pledge, and if he were poor, he must not sleep with his pledge. But by oppression and exaction, men become such as Esay speaketh of, that joyn house to house, and field to field, till there be no place; that they may be placed soli, by themselves in the midst of the Earth. Soli they will be, they will dwell alone, by Enclosures and Depopulations. Lords alone. Ru∣lers and Magistrates they will be alone, and have the sale of things alone. Mo∣nopolizers also they will be, and will sell all things alone themselves, and at

their pleasure and price; especially if they can fortifie and arm themselves by au∣thority: when things come to this passe, it goes hard with the Common-wealth in general, but chiefly with the poor.

2. The other sort are they which oppresse their Neighbours under colour of Law, which should be a sanctuary and a rock to the poor. Do not the rich oppresse you by ty∣ranny, and do they not draw you before the judgement seats? saith the Apostle. And the Psalmist saith, there are some that frame mischief as a law. The Preacher tells us, that he saw wickednesse in the judgement seat; Ye have turned judgement into gall, [by cor∣ruption] and the fruit of righteousnesse into wormwood, [by protraction] 〈◊〉〈◊〉 the Pro∣phet. They keep the poor from justice, making a prey of the widow, and spoyling the fa∣therlesse.

The same Prophet tells us the reason, why men fall into this 〈◊〉〈◊〉: Every one loveth gifts, and followeth rewards, which hindereth them from judging the fatherlesse, nor doth the widows cause come before them. Of the same minde is the Prophet Amos, They af∣flict the just, and oppresse the poor: and what is the reason? they take bribes or rewards. And therefore, when Moses directed the people to choose them Judges, he forbids them the taking of rewards, and giveth his reason; for a reward (saith he) blindeth the eyes of the wise, and perverteth the words of the just. We see the experience of it in the sons of Samuel, after they were made Judges; They took rewards and 〈◊〉〈◊〉 judgement. And David himself, by taking Ziba's presents, awarded to him Mephi∣bosheths inheritance, upon a misinformation.

Now these sins, as by the very light of nature they were odious, so by the law of God were they to be punished severely, being crying sins. If you oppresse a stranger (saith God) or vex and trouble the widow or fatherlesse, that they crie to me, I will surely hear their cry, and my wrath will be kindled, and I will kill you, &c. And holy Job reckoneth up a catalogue of these sins, and in the end of that Chapter, tells what punishment shall fall upon the transgressours. 1. Their portion shall be cursed in the earth. 2. The grave and the worms shall consume them. 3. The pitiful man shall forget them. 4. Their remembrance shall be extinguished. 5. They shall be broken like a tree. 6. And though they be exalted for a time, yet they shall be brought low, destroyed, and cut off, as the top of an ear of corn. Nathan the Prophet representing Davids sins in a parable of a rich man, that had taken away the poor mans sheep, David (conceiving it to be a real story) sware that the party so offending should surely die. And his son Solomon gives this precept: Robbe not the poor, because he is poor, nor oppresse the afflicted in judge∣ment. His reason is, for the Lord will plead their cause, and spoil the soul of those that spoil them. So much for those that spoil their neighbours in 〈◊〉〈◊〉 commodum, to their own benefit.

There are a second sort that do mischief, in detrimentum & damnum proximi, to the detriment and hurt of their Neighbour, without benefit to themselves: and these are they ofwhich the Psalmist speaks, that offend of malicious wickednesse. As they that turn cattel into another mans field or vineyard, that out of malice, spoyl other mens corn, to their great hurt, and for no good to themselves. As also they that set their neighbours houses, barns or stacks on fire: These are called Incendiaries. And likewise Sorcerers and Witches, that wreak their malice upon their neighbours cattel and goods. These are the Imps of Satan, who to vent his malice upon Job, did him much harm in this kinde.

Come we now to the other sort, that commit this sin sine pretextu, without any pretence, either of power or right. O trust not in wrong and robbery, saith David: for this is not a course to live by.

For Robbery, it is either upon the sea, and then it is called Piracy: or upon the land; and these are either, predones and Latrones, such as rob on the high way, of which our Saviour makes mention, in the parable of him that fell among thieves; or 〈◊〉〈◊〉, such as commit Burglary, by breaking houses open. These are capital sins, O my soul come not thou into their secrets: they make the wayes unoccupied, and tra∣vellers to walk in by paths. Thus much concerning the first kinde of unjust getting, viz. by rapine or force, we come now to the second, which is per fraudem, by fraud.

Non fraudabis, thou shalt not defraud. And in this, as in the other, the theft is either furtum manifestum, manifest 〈◊〉〈◊〉, or occultum, close; and herein those men that are called receptores, receivers, or sacularii, are guilty as well as the actors, for

as the proverb is, It is all one to hold the sack, and to 〈◊〉〈◊〉 it, the receiver and con∣cealer being as deep in the sinne, as the stealer, with whom the stolen goods are found, he is to 〈◊〉〈◊〉 the law. To receive res raptas & furtivas, goods stolen, knowing them to be so, is to be a plain thief.

Now because the Apostle setting down the Affirmative part of this precept, re∣quireth two things in every man. 1. A calling. 2. And secondly, to labour in that calling; Let every man labour and work with his hands, the thing which is good: and 〈◊〉〈◊〉 he will not have any man eat, that will not work; we will speak of them that have 1. no calling at all, or else 2. an unlawful calling, or that have 3: an 〈◊〉〈◊〉 calling; or lastly, 4. that have a calling, but live idle in it; all which are sinnes against this Commandment.

• 1. The first are, Quibus nulla vocatio, they that have no calling at all, such as the civil law divides, into, beggers or rogues, and 〈◊〉〈◊〉 gentlemen, as the one ought not to live, 〈◊〉〈◊〉, by begging, for as much as in us lies, there must be no beggar in Israel; so the other, because they are idle and will not take paines in a calling, are against the publick good of mankinde. In paradise, our first parents were placed in the east part of Eden ut operarentur, that they might dresse and keepe the garden, out of Paradise, they were to eat their bread in care, or in the sweat of their brows, which these men do not; and therefore are theeves, and are just∣ly here ranked amongst them.
• 2. The second are Quibus vocatio mala, that have an unlawful calling, and do that which is either altogether evil, such was 〈◊〉〈◊〉 the silver smith, who made Di∣anas shrines. And such are they that were prohibited by Gods law: Harlotts, Bawds, and keepers of Brothel houses, or else that which is vain and unprofitable. As those that use curious arts, fortune-tellers Gypsies, Juglers, Stageplayers, and the like, and these are no better then the former; God putting no difference between nequam and 〈◊〉〈◊〉, an idle servant, and no servant, an ill calling, and no calling, is all one in the sight of God.
• 3. The next are Quibus incerta vocatio. They that have an uncertain calling, that are so fickle, that no calling will please them long. They are like a wheel, ever turning. The Apostle gives a rule opposite to this, Let every man walk in the same vocation wherein he was called, and let him meddle with his own busines, for while he cannot settle himself, and follow constantly that vocation whereunto God hath called him, and wherein he may live chearfully, and serve God faithfully, he falls into poverty, God not giving a blessing to such inconstant people; but (as the Psalmist saith) they become as stubble before the winde, and as it is in our proverb, they are like the rolling stone, that gathereth no mosse.
• 4. The last are they, Quibus est vocatio, sed in illa otiose vivitur; That have a calling, but live idlely in it; Quibus 〈◊◊〉〈◊◊〉, whose labour is in play and idle∣nes, that sleep in harvest, these are opposite to the state of mankinde both in and out of Paradise, as we shewed before.

And as at the first, the Lord appointed, that man should be a labourer, so at the last, when he shall give his hire and reward, he will say to his steward voca operarios, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 call the labourers, and give them their hire; so when he cometh to punish, he will not onely punish servum 〈◊〉〈◊〉, the wicked servant, but also, servum 〈◊〉〈◊〉 & 〈◊〉〈◊〉 id est, superfluam creaturam, the idle and unprofitable servant, that superfluous creature, and cast him into utter darknes.

CHAP. V.

The second way of unjust getting. viz by fraud, or close thest. the lawful wayes of ac∣quiring. 1. By gift. 2. By inheritance. 3. By industry wherein are to be valewed. 1. Labour. 2. Hazzard. 3. Charges. Of right, by damage. Of mony, the measure of contracts,. Close theft is. 1. In contracts. 2. Out of contracts. In contracts, is 1. By selling that which cannot be sold, as, the gifts of the spirit, things annexed to spiritual offices, things consecrated to God benefits, as loane of 〈◊〉〈◊〉 &c. 2. When there is not a proportion between labour and praemium. 3. About buying and selling, in respect of. 1. The measure. 2. The commodity. 3. The price.

VVE are now to come to the second part of unjust getting, which is by fraud, or close theft, which is properly and usually called Furtum, theft. But first we must shew the lawful wayes of acquiring, to which theft is contrary.

1. A man may come to have a right, Donatione, by donation or gift. Nunquid da∣bitis mihi de substantia vestra? Will you give me of your substance? saith Job, and this which is given must be our own, and not another mans.

2. By inheritance, Haereditate: as may be gathered, by Abrahams reasoning, when he had no son, Ecce servus meus haeres erit, Lo my servant shall be my heir. And God took order in the law, that a mans estate should descend to his children, both sons and Daughters; so that the Lex salica, the Salique law in France is a foolish law, and against both the law of God, and the law of Nature: and when our Saviour saith, I have set you to reap where you have not laboured, he sheweth that there is power to convey, not onely our lands, but also our labours to others, who may hold them by a good tenure. 1. Donatione. 2. Haereditate. 1. By gift. And 2. By inheritance.

3. By industry and pains, a man may have a right to those things which he hath neither by gift, nor inheritance, and that in a threefold consideration, viz. In respect of his 1. Labour. 2. Peril or hazard. 3. Cost or charges, which he may lawfully value, in any contract, as in buying and 〈◊〉〈◊〉.

• 1. In respect of his labour. Therefore Laban told Jacob; It was no reason, he should serve him, and labour for him (though he were his brothers son) and have nothing, and therefore saith he, tell me what shall be thy wages. Whereby it plainly appears, that labour requires, Compensationem, a recompence. Our Saviour saith, Dig∣nus est operarius mercede, The labourer is worthy of his hire. There is a rule of equality to be observed. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Apostle, that there may be an equality. So there is an equality between opus & merces, the labour and the reward, and therefore God commands, that the wages of the labourer be not detained, and if it be detained, it is peccatum clamans, a crying sin. So that he is a thief, who detains the reward of him that takes pains for him.
• 2. In respect of his peril and hazard, which may be estimated, and so ought to be. Caleb made Proclamation, that whosoever can get Kiriath Sepher (which was a well fenced City, and hard to be won) should be rewarded, and when Othniel won it, he had his daughter for a reward: The same course took Saul, when Goliah the Philistim came to defie Israel, he that will venture upon that Philistim. 〈◊〉〈◊〉 be my son in law, and shall marry my daughter, &c. and when David slew the Philistim, he had Sauls daughter. The like we finde about Jebus, which held out against David; He that getteth Jebus, shall be Captain of the host, whereupon Joab went up 〈◊〉〈◊〉, and was made Captain. And for this cause it is, that because the Merchants 〈◊〉〈◊〉 is greater then the Husbandmans, because the one ventures onely his seed, the other his estate and life, therefore his gains ought to be greater.
• 3. In respect of his cost and charges. Thus Joseph having been at charges, in laying up corn, and providing houses for Granaries, and furnishing himself with more 〈◊〉〈◊〉 was needful for 〈◊〉〈◊〉 alone, onely in bonum publicum, for the publick good, might therefore sell the corn at a price answerable to his charges, which they call multipli∣cem usuram, a multiplied usury; and so we finde God, allotted to Cyrus, when he gave him all the kingdoms of the earth, that which they call, usum preciosum, a most rich reward.

Besides these three which arise from Industria, industry and pains, there are two more. 1. Damnum or Detrimentum, dammage or losse. For if a mans beast feed in another mans field or vineyard, he shall make satisfaction. 2. Money, which is praeti∣um indeed, for money answereth all things, and so God appointed that it should be the ground and measure of buying and selling under the law, and gave rules accord∣ingly in buying and selling.

These things premised, we come to that in which is Furtum occultum, close theft, which is either in contracts, or out of contracts. In contracts, theft is committed, ei∣ther about things which cannot or ought not to be sold, or about things which may be lawfully bought and sold.

1. In contracts of the first sort a man may commit theft.

When that is sold which cannot be sold, because it cannot be valued, being of a

higher nature then gold or silver, as the grace of God, or gifts of the Spirit. When Simon Magus would have bought the gift of the holy Ghost, s. Peter (abhor∣ring his motion) said, Thy money 〈◊〉〈◊〉 with thee: this ever since had the denomina∣tion of Simonie from him.

2. Of the like nature to spiritual things (which cannot be valued for money, and therefore cannot be sold) are also those which are annexed to spiritual things, and therefore cannot be transferred but to those which have those spiritual things, as cure of souls, right of receiving tithes, &c. which are annexed to the order of Priesthood, and therefore cannot be sold.

To this Head may be referred the converting of things to a common or 〈◊〉〈◊〉 use, for gain, &c. which are consecrated and appropriated to sacred and spiritual uses. Such theft was committed by them that bought and sold in the Temple (a place ap∣pointed for prayer and divine worship) whom our Saviour drove out of the Tem∣ple, and tels them, they made the house of God a den of theeves. For though it were lawful for some to sell, and others to buy what they needed for sacrifices or offerings in the Temple, yet to buy and sell in that place, consecrated to God (which they did, thereby to get the greater price) was unlawful, and therefore Christ cals it theft.

And as Simonie is committed thus, in re sacra, in selling of holy things, so there is a kinde of Simonie in selling of Justice, which is a sacred thing: and therefore s. Au∣gustine and s. Ambrose say, that Quid dabitis mihi, ut faciam justitiam? what will you give me to do justice? is all one with Quid dabis mihi ut vendam tibi Deum? what will you give me to sell God to you? Therefore the Prophets cry out against these, that justifie the wicked for a reward, and against Judges that ask reward. And we see this sin in the Apostles times, Foelix hoped for monie from S. Paul, to acquit him.

A third thing to be comprehended under, Selling that which cannot be sold, is the selling of gratuita beneficentia, what ought to be freely and liberally given without reward. Thus for an Usurer to sell the loan of money, is Vitiosus contractus, an unlaw∣ful contract. The Psalmist makes it a note of a good man to lend freely, and our Saviour bids us lend freely, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, looking for nothing again; and that we may not think we shall be losers, he addes, your reward shall be great, and ye shall be the children of the highest. Gratuitum & mutuum, loan, and no hope of recompence, must go together. Hee that doth inscribere pretium liberalitati, set a price upon his liberality, corrupts the vertue. For as Donatio liberalis est alienatio, sine omni mer∣cede in aeternum; Giving is a free alienation of our right to a thing for ever, without recompence: so Mutuatio est liberalis alienatio, sine omni mercede ad tempus, Lending is a free alienation of a thing for a time without any recompence: both lending and giving ought to be free. A good man is merciful, and lendeth. If his lending be with expectance of reward, the vertue of mercy is utterly lost.

2. In things that may be bought and sold, because two things are required in con∣tracts. 1. In some there is Labor & merces, the labour and the reward. 2. In others Res 〈◊〉〈◊〉 & pretium, the thing prized, and the price: therefore there may be theft committed in all these. 1. About the labour and reward, when either of these is wanting, or where an equality between them is not observed. The Magi∣strate hath tribute paid him for his care of the publick, and the Levites portion is due for his service at the Altar. Now if they kill the fat, and cloath themselves with the wooll, and instead of feeding the flock, care onely for feeding themselves, they are as the Prophet calls them, Companions of theeves and robbers: Fures officii, theeves in their office.

So when a Scholar hath Pretium sapientiae, the price of wisdom, the reward of study; if he have not curam sapientiae, a care to attain wisdom, by taking pains in his studies, he is Fur, a theef in study, because there is not an equality between the re∣ward and his labour. So on the contrary, if any of these do labour in their place, they must have their reward, and it is theft to defraud them of it, for the labourer is wor∣thie of his hire: yea, the labourer in Gods Vineyard must have Decorum pretium, a goodly price, or a rich reward, (as may be gathered by the contrary from that in Zach. 11. 13.) there must be a proportion between the labour and the reward: He must have a reward, and that a liberal reward. God required that a servant, which after six years service was set free in the year of Jubile, should be furnisht liberally at his departure: and if for bodily service such a free and liberal reward be due, much

more for the service of mens souls: to defraud such therefore of their reward, or to pinch them in it, is theft.

2. As theft may be committed in those contracts, where there is Labor & praemi∣um, labour and reward; so in those other, where there is praecium & res apprecia∣ta, as in buying and selling, wherein are to be considered; 1. Mensura, the measure. 2. Merx, the commodity sold. 3. Praecium, the price. In 〈◊〉〈◊〉 which a theft may be committed.

• ...

  1. For the measure, if we thereby understand, that which is the measure of all com∣modities & their value, viz. Money. Here may be a kinde of theft, either bycorrupting the measure, when men do 〈◊〉〈◊〉 pecuniam, counterfeit money, or mingle a baser substance with the mettal, whereby as the Prophet complained, The silver is become drosse; contrary to which was Abrahams practise, who when he bought the field of Ephron, He weighed him 400 〈◊〉〈◊〉 of silver, currant money with the Merchant. Or by clipping and lessening it in the weight or quantity; for God appointed under the law, that the shekel should be of just weight, containing 20 Gerahs. Whosoever therefore do adulterate money in the quality or goodnesse, or lessen it in the weight or quantity, make a general disproportion in all contracts, and bring in an universal confusion, commit theft, and in civil societies are punisht Vt 〈◊〉〈◊〉 majestatis reos, as men guilty of treason.

  Again, if by measure, we understand that standard whereby the commodity to be sold is to be measured, to lessen or falsifie, this is theft; and therefore the law com∣mands a just weight and ballance: and the Scripture saith, that false ballances, and diverse weights or measures, are abomination to God. But this properly comes un∣der the next branch, when the buyer is couzned, in the quantity of the commodity which is sold.

• 2. For the Merx, the commodity sold, theft may be here divers wayes com∣mitted.
• ...
  • 1. In the substance of it, if it be false or counterfeit, or mingled and mixt with o∣ther things, the Prophet Amos reproves them that sold quisquilias frugum, the re∣fuge of wheat; and Esay speaks of wine mixt with water. Thus the wares may be cor∣rupted in the substance.
  • 2. In the quantity, it is plain theft, when a false weight, or a deceitful ballance is used, which Solomon saith are an abomination to the Lord.
  • 3. In the quality, when there is some fault in the commodity, which the seller knows, and either declares it not to the buyer, or abates not the price accordingly: this is theft, condemned by the Councels, as turpe lucrum, filthie lucre, and for∣bidden by God himself, under the name of deceit, or false dealing, Levit. 19. 11. Ye shall not steal, or deal falsly, &c.
  • 4. Lastly in the manner of uttering it. When the seller takes advantage of the ig∣norance of the buyer, and seeks to over-reach and deceive him. Jacob would have his sons to take no advantage of an oversight in another, when they found 〈◊〉〈◊〉 money in their sacks mouthes, Take double monie with you, and carrie it again in your sacks, perhaps it was an oversight. The Prophet reproves those that devised how they might go beyond their Neighbour; and the Apostle 〈◊〉〈◊〉, See that no man go beyond or defraud another, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and he gives a 〈◊〉〈◊〉 reason, for God is the avenger of all such; though they may deceive men, yet they cannot deceive God. This is all one with Stellionatus, grosse couzening, such as Zacheus had been guilty of, and 〈◊〉〈◊〉 at his conversion, promising to make four fold restitution, as knowing else he could not be forgiven by God: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, If I have overreached or couzened any, I restore him four fold.
• 3. For the price; herein also theft is committed, when the price is not given, but men work upon the ignorance or necessity of one another; for men must not think when they come to buy and sell, that they come to a spoil, where they may catch what they can get: Solomon reproves those that 〈◊〉〈◊〉 a commodity, or underva∣lue it for their own advantage; It is naught, it is naught, saith the buyer, but after∣wards, when he is gone, he boasteth of his penny-worths. And the Prophet pro∣nounceth a woe against those that sell the needie for shooes; which is by Expositors said to be, When men being in need, so that they must have mony upon any tearms, the buyer will wring them so hard, that they shall have life or nothing for the ware.

• This the Prophet Micah cals Hunting our brother with a net. Such frauds as these are severely forbidden in Scripture: Under the Law, whosoever had deceived his bro∣ther, was to make restitution, and to adde a fifth part in the day of his trespasse offe∣ring. The Psalmist tels us, None shall be admitted to stand in Gods holy place, who hath sworn deceitfully. Nay so far we must be from this, that if any swear to his own hurt, he must not change: And s. Peter makes it a note of our new birth, to lay aside all guile, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Laying aside all guile, &c.

CHAP. VI.

Of theft out of contracts. This is 1. In the family, by 1. Purloyning. 2. Mispending. 3. Idlenesse. 4. Withdrawing ones self from service. 2. Without the family, is 1. Of things consecratea: by Sacriledge. 2. Of things common, and those either publick or private. Of theft personal and real. The aggravation of theft, in regard of the poor, &c. Against enclosing of Commons. The conclusion, about unlawful getting.

NOw of thefts that are without contract, these are either Domestica, within the family, or forinseca, without.

1. The first, of, or within the family; as a bad servant. For Fur domesticus, fur maxi∣mus est, the domestick thief is ever the greatest thief; and the reason is, because of the trust he receives. And such an one may be a thief, these four wayes.

• 1. Intervertendo, by purloining their masters goods, or (according to the sense of the word) by turning the profit out of his, into their own purses. This was the unjust Stewards act, and Gehezies; and the text saith, that Judas (one of our Saviours Disciples) was a thief, because he diverted privily somewhat to his own use, out of the bag: this is furtum domesticum, theft within doors.
• 2. Dissipando, by wasting and mis-spending his goods, in drunkennesse, riot, and other excesse: Like that servant, that in his Masters absence began to smite his fel∣lows, and to eat, and drink, and to be drunken. And the prodigal son, that spent his fathers estate upon Harlots.
• 3. Torpendo, by consuming his estate by idlenesse: this is Fur laboris, one that steals his labour from his Master, and by that means wasteth his estate. For servants should not do eye service only, or that which they are commanded alone, for that is not thank∣worthy; but labour faithfully, and be as provident for their Masters, as they should be for themselves. But if instead of doing faithful service, they grow negligent and idle, they are within the compasse of the breach of this Commandement. The Wife man saith, that He that is slothful in his work, is even the brother of him that is a great waster, and shall receive that doom, Thou wicked and slothful servant, &c. Cast that unprofitable servant into utter darknesse, &c.
• 4. Lastly, Subtrahendo se per fugam, by withdrawing himself from his Masters ser∣vice, and becoming a fugitive, robbing his Master of his service; for a servant is part of the Masters possessions. Though Agar served a hard Mistresse, and thereupon left her service, yet the Angel sent her back, and bad her humble her self. And though s. Paul could have been contented to have retained Onesimus, yet because he was Phi∣lemons servant, from whom he had fled, he returned him back.

Theft without the family is either of things consecrated to God, and this is called Sacriledge. things common and prophane.

1. For the first; there was a Law for it, That if any should by ignorance take away things consecrated or holy to God, he should bring a trespasse offering. The Apostle matches it with idolatry, Thou that abhorrest idols dost thou commit sacriledge. God himself immediately punisht this sin, in Ananias and Sapphira, and that with ca∣pital punishment, with death, and that a sudden death, giving no time for re∣pentance; thereby to shew how he hated this sinne, and what a severe avenger he is of it. It is noted of Abimelech (though a King) that hee took seventy pieces of silver out of the temple of an Idol, his god Baal-Berith; and what followed appeares in the same Chapter, Hee was slaine by a woman with a piece of milstone which broke his scull. Athaliah the Queen, with her sonnes,

had broken up the house of the Lord, and took the things that were dedicated to God, and gave them to 〈◊〉〈◊〉; she was drawn out of the Temple, (the place she had 〈◊〉〈◊〉,) and then slain, and her sons had no better end. The alienating of the sacred vessels of the Temple, and applying them to prophane uses by Belshazzar at his feast in Babylon, caused that terrible hand-writing on the wall; which made all his 〈◊〉〈◊〉 to shake, and foretold him, that the Kingdome was translated to the Medes and Persians, which hapned presently after, for he was 〈◊〉〈◊〉 that same night.

2. Theft of things prophane or common, is either, 1. Of such things as are pub∣lick. Or 2. private.

1. Publick, when things belonging to the Publick State or Common-wealth, are stolne; as if one rob the Exchequer, &c. And this is called Peculatus, when the King is robbed, or any thing stolne out of a publick place; such also were those Balnearii fures, that stole out of the Bath (a publick place) the clothes of them that were bathing. And to these may be added, such as receive monies out of the publick treasury, and convert it to other private use. Such were the Priests in the time of 〈◊〉〈◊〉, who received every mans half shekel, brought in upon the Kings Commandement for the repair of the Temple, but neglected the repara∣tion: whereupon an other course was fain to be taken; a Chest was provided with a hole in it, into which every man put his money for that use.

personale, of living things, as 1 Men, 2 Beasts.

2. Private theft is either Furtum

reale, of things inanimate.

1. The stealing of men, is called Plagium, and such theeves Plagiarii. This sin was punished with death, by the Law, He that stealeth a man and killeth him, shall dye the death; yea, if he were onely about such a thing, he was to dye for it. Saint Paul accounts it so great a sinne, that he reckons Man-stealers among Whoremongers, Buggerers, Perjured persons, and other the most grievous sinners. This was part of Judas his sin, who sold his Master for thirty pieces of silver, though withal there was herein a betraying him into the hands of his enemies who he knew would pu him to death.

2. The stealing of beasts is called Abiegatus, and the men Abigei, stealers of cattel; such were the Sabeans and 〈◊〉〈◊〉 that took away Jobs Oxen, his Asses, and Ca∣mels. Against this we have an expresse law, wherein the offender is to restore in some cases four fold, and in some five fold.

2. Reall theft, is the stealing of things inanimate, that have no life, as of Money, 〈◊〉〈◊〉, Apparel, &c. for which the offender by the Law was to restore two fold.

Thus we see the several sorts of theft. Now all these are aggravated, in regard of the person against whom they are committed; as to rob the stranger, the poor, the fatherlesse, or widow: this brings a greater curse upon the finne, and makes it become peccatum clamans, a crying sin; If they cry unto me (saith God) I will surely hear them. Therefore there is a special prohibition against taking a pledge of the Widow, and Job mentions it as an act of men transcendently wick∣ed, 〈◊〉〈◊〉 drive away the asse of the fatherlesse, and take the widows oxe for a pledge. And Solomonn advises, Not to enter into the field of the fatherlesse, for their Redeemer is mighty, and he will pleade their cause with thee.

And here, partly under this Head, and partly before, cometh in the Enclo∣sures of Commons, which may well be reckoned among those peccata clamantia, crying sinnes: For this theft is aggravated by this circumstance, that it is against the poor.

For as when Countreys were first seized upon, and possest, and the first partition was made, 〈◊〉〈◊〉 man had his own peculiar, distinct from other mens; (as Caleb had Hebron allotted him by Joshua,) which became their inheritance. So there was consideration had of that protestation of God, That there should alwayes be some poor among their brethren, as objects of their charity and mercy, and therefore there was left for them a division of Lands in Common, whereupon they might

live, which ought not to be alienated: for God takes order under the Law, that those ancient Land marks should not bee removed, which they of old time had set: and there is good reason for it, because all the parties therein concerned cannot at once be pretent, and therefore the right cannot be alienated; for all the poor from the beginning to the end, are interested herein; and those that are not born cannot consent to any such act. Hence God appointed (to shew the greater detestation of this sinne, and to deter the people the more from attempt∣ing any such matter) that the curse should proceed out of their own mouthes. All the congregation was to curse them that did any such thing. Solomons censure against such as remove the Land-marks, is, That GOD himself will pleade the cause with them. The Prophet Hosea when hee would set forth wicked Prin∣ces by as odious a comparison as hee could, saith, they are like those that remove the land-marks. How odious this was, may appear by the setting up every where Metas terminicas, upon the borders; and the imprecations against them that should remove them. The Prophet Micah threatens it as a great judgement upon a peo∣ple, and which should bring doleful lamentation upon them, that the portion of the people should be changed, and their fields divided, &c. And Job though with∣out the Law, yet saw so much, that he reckons this among the practises of wicked men, to remove the land mark

And thus much for the wayes of unjust getting, and the several sinnes committed therein.

When we begun to speak of the act of theft, we shewed that it might be either in the unlawful getting of riches, or in the unlawful use of them; and the several wayes of lawful getting we reduced to two heads. 1. Furtum, theft, which is getting by deceit. 2. Rapina, which is by violence. They are distin∣guished by Nazianzen thus; in the one there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, manus injecta, the laying on of hands, whereby a thing is taken by violence, In the other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a com∣passing by 〈◊〉〈◊〉 or deceipt. Now whatsoever is got either way, is not to bee accounted as a 〈◊〉〈◊〉 from God: And therefore Chrysostome upon that petition in the Lords Prayer for temporal things, (Give us our daily bread) saith, Ha∣bere convenit etiam malis, habere autem de manu Dei, sanctis tantum, the wicked may have these outward things, but to receive them from the hands of God, as blessings from him, is peculiar to the Saints; for Deus parare non vetat, sed cum peccato parare, qui enim cum peccato parat, ei diabolus dat quod manducat, non 〈◊〉〈◊〉: God forbids us not to get them, but to attaine them with sinne; for what any attains by sinful means, he receives it as a gift from the Devil, not as a gift from God, nor can he justly make this petition to God; and he that thus receives his daily bread, receives also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a pledge of some judgement that shall 〈◊〉〈◊〉 him.

CHAP. VII.

Of the vertues opposite. 1. Just getting. 2. Restitution, commanded both in the Law and Gospel. That we must make restitution, not onely of what is unlawfully got, but of some things lawfully got. As 1. Of what belongs to another by gift. 2. Of things deposited. 3. Of things found. 4. Of things lent. 5. Of what will prejudice the publick, if it be detained for our private benefit.

OPposite to this vice of unlawful getting, is the vertue of just getting: which is the subject wee are now to handle. It is called studium honeste rem parandi, an endeavour to get by honest meanes, where men doe 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, grow rich without fraud. Concerning which every man ought to bee perswaded, that as Solomon saith, A little which the righteous hath, (viz. which is got by lawful meanes) is better then the great revenues of the wicked (got unjustly.)

The Apostle sets both down together in one place, where speaking of covetous men, who set themselves to get by any means, he saith, they are men of corrupt mindes, and destitute of truth, and gives the reason, because this is their position, that gain is godlinesse: gain got by any means they count lawful, let men say what they will, they applaud themselves in their unjust gains; like the Heathen that said, Let me have the money in my bag, and let the people call me piller and poller, or what they will. But in the next verse he shews the practice of just getting, when a man can in∣vert the proposition, and say, that 〈◊〉〈◊〉 is gain; accounting onely that the true gain, which is got in the way of godlinesse. This is indeed the true gain, which is got according to Gods prescript, not by mans over-reaching; when a man can say concerning all his gettings, as Jacob did to Laban; call me to account when you will, Cras respondebit pro me justitia mea, my righteousnesse shall answer for me in time to come.

Now though to this vertue of just getting, it belongs, to keep and preserve us from evil and unjust dealing; yet because the World is full of it, and most men have mentem malam, a corrupt minde, and run on in an unjust course of acquiring, till the conscience bee touched and awakened, whereby they are stopt. Therefore to this must bee added a second vertue called Restitution, which is absolutely necessary if a man have over-shot himself in the way of un∣just getting.

It is one of the most frequent and principal common places throughout the Fathers. saint Augustine sets down this for a Canon, Non remittitur peccatum, nisi restituatur ablatum, the sin of an unlawful purchase, or getting, is never pardo∣ned, unlesse restitution be made of what is unjustly got.

The ground of this is laid both in the Old Testament, and in the New. In the Old, God appointed, that he that had trespassed against his neighbour, should confesse his sin and make recompence, adding a fifth part more. Agreeable to which is that speech of Zophar, before the Law, He shall restore his labour and devour no more, according to his substance shall his restitution be, &c. The reason is added in the next verse, For he hath undone many, and spoiled houses that he never built. And as this was known before the Law, so we finde it practised under the Law. For after the return from Babylon, when divers had oppressed their poor brethren by usury, &c. Nehemiah gave order, That they should restore their lands, and vine∣yards, and houses, and the hundred part of the money, the wine and the oil which they exacted of them. And they said, We will restore and take nothing of them: Where∣upon he called the Priests and took an oath of them, that they should do accord∣ing to this promise. And Nehemiah shook his lap, and said, God shake every man from his house and from his labour, that performs not this promise, &c. to which all the congregation said, Amen.

If we come to the Gospel, S. Paul gives a general rule, to render to every man his due; and in the repentance of 〈◊〉〈◊〉, this was one part, which he publickly protests he would perform, 〈◊〉〈◊〉 if he had wronged any man by couzenage, forgery, or falsehood, he would restore him four fold.

And as restitution must be of goods 〈◊〉〈◊〉 gotten, so also there is a restituti∣on to be made of some things, which are got by a lawful contract.

1. As first of things which belong to another, by donation or free gift, they must be restored, God takes order, that the inheritance shall be given to the first born, though he were by a wife not beloved, because of right it belongs to him.

2. Of things which are committed to our trust, the Depositum must be restored. So under the Law, If any man did deliver money to his neighbour to keep, or Ox, or Asse, &c. he must make restitution to the right owner, or else there is a violation of Justice.

And with these Depositarii to whom things are committed in trust, are like∣wise to be reckoned, Fiduciarii (as the Civil Law cals them) Trustees, such as are put in trust with children and their 〈◊〉〈◊〉, while their parents are living, or Tutors and Guardians after they are dead. They must make account for the De∣positum, the thing committed to their charge. For the latter, we have the exam∣ple of Mordecai, entrusted with Hester, his Uncles daughter, the text saith, he brought her up, as if she had been his own childe, which is the utmost that could be expected.

And for those that have charge of children during their parents lives, as Masters and Tutors, they must according to that of Solomon, utter and write to them many times excellent things in Counsel and knowledge, &c. They must diligently read to them, and instruct them, and give a true account to their parents of what they receive for their use, and not with the unjust Steward write down 50 for 80.

The same also belongs to Executors, 〈◊〉〈◊〉 such as are put in trust with administra∣tion of the goods of the dead, and to Feoffees entrusted with conveyance of lands, or disposing of them to pious uses. David was entrusted by Jonathan with his poste∣rity, and he promised not to cut off his kindnesse from his house for ever, which trust we finde, he accordingly performed, when after the death of Saul and Jonathan, he en∣quired if there were any left of the house of Saul, to whom he might shew kinde∣nesse for Jonathans sake. The contrary practise we finde in those wicked husband∣men, in the parable of the vineyard, who when the Heir was sent to receive the fruit, said among themselves, This is the Heir, come let us kill him, 〈◊〉〈◊〉 the inheritance shall be ours, for which we see how grievously they are threatned, and what a woe the Lord of the vineyard denounces against them.

3. With those things which go, sub ratione 〈◊〉〈◊〉, under the name of trust, are joyned such things as go sub ratione inventi, as strayes, of which the law is, If thou meet thine enemies ox or his asse going astray, thou shalt surely bring it back to him again; or if thou be far from him or knowest him not, thou must keep it, till he seek after it, and then restore it; and if the owner never come for it, either by ignorance, not knowing where it is, or by 〈◊〉〈◊〉, not requiring it, we must not convert it to our own use, but restore it to his kinred, or if he have no kinred, then it must be given to the Lord, to be imployed in pios usus, for pious and charitable uses.

4. To these may be added those things which are lent. As, 1. those things the use whereof is freely given us for a time, these must also be restored; for as S. Augustine saith, tametsi benigne dimittitur, tamen non injuste repetitur, although it were freely lent, yet it may be 〈◊〉〈◊〉 demanded again; and therefore he that restores not what is lent, is unjust: God took order under the law, that it should not onely be restored, but also, if any hurt befall it, it shall be made good, and if it perish, another shall be given for it. 2. For those things that are hired, and not freely lent, order is also taken for their restitution; It shall be restored if it perish not, and if the owner be by, it shall not be made good, for it is a hired thing, it came for the hire.

And because the unfaithfulnesse and breach of trust in men hath brought in writings, as Bills, Obligations, Pledges, Sureties, &c. therefore even for them also hath God ta∣ken order in his word, that every one must perform, what he hath once undertaken. The Psalmist makes it a note of a good man, not to change if he have once sworn, though it be to his own losse and hinderance; and for restoring the pledge, both the Law and the Prophets insist upon it; he that restores the pledge. &c. shall live, he shall 〈◊〉〈◊〉 die: and e contra, for the surety, the Law was strict, he must not 〈◊〉〈◊〉 spared, and the world was come to that passe, that they would take the garment of him that was surety, and let the other go free; therefore Solomon advises him that is surety, not to rest, till he hath discharged what he hath undertaken: and if he that is surety ought to be thus care∣ful, much more ought he for whom he is surety, because the care and trouble brought upon the other is by him.

5. Lastly, in regard of the Commonwealth, there is an unjust detaining, when a man for his own private benefit, keeps back any thing to the detriment of the publick, in 〈◊〉〈◊〉 case restitution is also to be made; therefore Solomon saith, that he that withholdeth corn, the people shall curse him, &c. And thus much for the several branches of this Vertue of restitution.

The Casuists, who are very copious upon this subject, and have involved the mat∣ter by many intricate and needles questions, have yet well reduced all to certain heads, comprized in a Distich,

Quis, quid restituit, cui, quantum, quomodo, quando, Quo ordine, quove loco, quae causa, excuset iniquum.

We shall first premise a few things, for the better understanding of what follows.

1. By restitution is meant, an act of commutative justice, whereby equal compen∣sation is rendred, or satisfaction given to him from whom any thing is unjustly taken or detained, or who is unjustly damnified by another.

2. The necessity appears by the 〈◊〉〈◊〉 of Scripture already mentioned, wherein it is expressely 〈◊〉〈◊〉, as necessary to 〈◊〉〈◊〉 of sin, and so to salvation, necessitate 〈◊〉〈◊〉, though not 〈◊〉〈◊〉.

3. If any ask the 〈◊〉〈◊〉 why it is so little urged by our Writers, and Preachers, and the practise of it become such a stranger to us, seeing 'tis so necessary; I answer, that among many reasons that may be rendred, these two are apparent.

• 1. The abuse and mistakes about the doctrine of free justification, and about the difference between the Law and the Gospel, (of which some touch was given be∣fore) for divers make the Gospel to consist of meer promises, as if all precepts were legal, and that there could be no 〈◊〉〈◊〉 remission, if any thing be required of us, though onely by way of qualification to make us capable, and not by way of merit: which as it is directly contrary to the whole current of Scripture, so it opens a gap to all liberti∣nisme, and makes the whole duty of Christian obedience, and this of restitution in special, meerly arbitrary in relation to pardon, and therefore it is no wonder, that where such 〈◊〉〈◊〉 are sucked in, that the practise of this duty is neglected.
• 2. The neglect and 〈◊〉〈◊〉 of peoples examining themselves, and advising with their Pastors concerning the estate of their souls before they come to the holy Eucha∣rist, few take their counsel and directions concerning their actions in particular, but content themselves to hear them in the pulpit, where they speak onely in general: hence people go on headlong in unjust courses without check of Conscience, and no restitution is made, but what Law enforces; whereas, if the Priest knew the state of his flock, restitution would be made, without any noise or breach of charity, or mul∣tiplicity of Law suits; and hence it is, that the Lawyer hath got this part of the Priests office, and all matters of restitution are removed from the court of conscience, forum conscientiae, where the Priest as Gods Delegate might determine things of this nature without trouble or charge to any, to the forum Civile, the courts at Westminst. where, by those Pests of the Common-wealth, unconscionable Lawyers, suits and quarrels are maintained, to the shame of Christianity, and the great hazzard of peo∣ples souls.

Now for the particulars above mentioned, we shall resolve them briefly.

1. Quis, who is bound to restore? The answer is, 1. He that hath any thing of another mans, by Loan, 〈◊〉〈◊〉, &c. or that hath unjustly damnified another, either in the goods of his soul by scandal, &c. or of his body by wounding, maiming, killing, &c. or of his 〈◊〉〈◊〉 and good name, by slander and disgrace, or of his outward estate (which is most proper for this place) by theft, rapine, fraud, deceit, extortion, or any other unjust act: 2. All that partake with him, as causes of damnifying another; these are set so 〈◊〉〈◊〉 that Distich,

Jussio, consilium, 〈◊〉〈◊〉, palpo, recursus, 〈◊〉〈◊〉 mutus, non obstans, non manifestans.

Here are nine sorts of persons included as participating, some by words onely, as the four first, by whose command, counsel, consent, or commendation, another is in∣duced to wrong his brother; others by fact, as the receiver, and the helper, and these concur by a positive 〈◊〉〈◊〉; others by a negative act, as they that hinder not, by word, or by deed, when they might and ought (ex officio, and not onely ex charitate) to have hindred, or do not manifest it after, when they are bound ex officio so to do. All such are tyed to restitution, if they be effectual causes of the damage. For the Rule of both Laws 〈◊〉〈◊〉 and Canon is, Qui 〈◊◊〉〈◊◊〉 dedit, damnum dedisse 〈◊〉〈◊〉.

2. Quid, what must be restored? whatsoever of right belongs to another, or if the thing be lost or perished, then the value, together with the fruits and profits, and the damages 〈◊〉〈◊〉 by unjust detention.

3. Cui to whom? To the party 〈◊〉〈◊〉, as the former places shew: but yet in some cases, Interdum non est officium reddere quod acceperis, saith S. Ambrose, a man is not bound to restore what he hath received, as when the restoring will be to the hurt of the owner, or to the publick damage of Church or Commonwealth: thus a sword is not to be restored to a madman, but to him that hath the keeping of him. If the owner be dead, then to him, to whom his goods of right ought to descend, Num∣bers 5. 7, 8. If the owner be not known, then to God, who is Lord of all; the Lord Paramount to whom it escheates, and to Christ the Heir of all, that is, to the Priest for Gods worship, Numb. 5. 8. and to the poor members of Christ.

4. Quantum, how much? The whole damage, if it be certainly known, if it be doubtful, then as it shall be valued by honest and indifferent men.

5. Quomodo, in what manner? It may be either a by mans self, or by another, who is known to be honest and faithful; otherwise, if he 〈◊〉〈◊〉 in his trust, this excuses not the party. 2. If the damage be secret, one may provide for his credit, by using a 〈◊〉〈◊〉 to restore it, for he is not bound to open restitution, if he can do it otherwise. 3. If the whole be to be restored, it must notbe done by parts.

6. Quando, when? presently without delay, for otherwise the sin is continued and increased, so long as restitution is deferred: the negative precept (of not keeping that which is another mans) included in the affirmative, bindes semper, & ad semper. Say not to thy neighbour come again to morrow, saith Solomon. If it be meant of the poor, to whom we owe onely ex charitate, it follows a fortiori, when any thing is due ex debito justitiae.

7. Quo ordine, in what order? Where a man is able to satisfie all, he is not tyed to any order? otherwise he must follow the Laws under which he lives.

8. Quo loco, in what place? This is not much material, when any question arises about this, the positive Laws determine it.

9. Quae causae excusant, what causes free a man from restoring?

• 1. The disability of the party; for as God in this case accepts of a willing minde, so oughtman: but this excuses onely, so long as he is not able.
• 2. The cession, or giving up of all his estate to satisfie his Creditors, this frees him by the Civil Law, provided, that if he be able afterward, he satisfie to the full.
• 3. The expresse or tacit consent of the Creditor, provided that this forgiving be, 1. by him that hath lawful authority: 2. that it be free and not extorted.
• 4. When the present restitution might endanger a mans life, or damnifie him more then the other should have benefit thereby: this for a time may be a just cause to de∣fer restitution.
• 5. Ignorance, not of the Law of restitution, for this noman ought to be ignorant of, and if he be, he ought not to take advantage by his own negligence, but of the fact, when a man knows not that he hath damnified another, provided, it be not grosse, 〈◊〉〈◊〉 wilful and affected ignorance.
• 6. If there be a compensation made to the party wronged some other way, either by moneys, commodities in trading, &c. or by something equivalent to the damage; this frees him in foro conscientiae.

The larger explication of these particulars must be had from the Casuists.

CHAP. VIII.

Of the second general, viz. unjust keeping. The right use of riches is, 1. in respect of a mans self: the sins opposite, 1. Parsimony, 2. prodigality; two degrees of it, 1. to spend unreasonably, 2. Above ones means. 2. Inrespect of others, viz. the poor, where we are to know two things: 1. How we hold our riches, or by what tenure: 2. What we are to conceive of the poor. A threefold necessity, 1. of nature, 2. of our person, 3. of our estate and condition. Several motives to communicate to the poor.

HItherto we have spoken of the right getting of riches, which is, when we have not encreased our estate, either by detaining from others, that which is none of ours, or by taking away from others, that which they have right to, but want power to retain, or by that which they call generatio pecuniae, the encrease of money, by usury; when our gettings are by none of these wayes, then are we just Lords and owners of what we have. It is well said, 〈◊〉〈◊〉 justitia est condus, ibi Christus est Domi∣nus, where justice is the layerup, there Christ is Lord of those goods, and of such we have a good tenure, but the devil is the Lord of what is got otherwise; S. Au∣gustine upon the parable of the seed saith, that worldly gains are thorns, and a thorn non 〈◊〉〈◊〉 sine laesione, is not gathered without danger of 〈◊〉〈◊〉, it may run into ones

hands, and hereupon comes that proverb, Omnis dives iniquus, aut haeres iniqui, every rich man is either an unjust man, or the heir of an unjust man.

But now, when a mans estate is justly got, then in the next place, he is to take care about the use of it, which is the second thing to be considered.

This use respects, either a mans self, or others. Of the first the Wise man speaks, when he saith, that all the labour of a man is for his mouth, (that is, for his own ne∣cessities:) Of the second the Apostle, when he exhorts the Corinthians to be rich in liberality, by considering the necessities of others. He offends against the first, who when God hath given him riches, wealth, and honour, so that he wants nothing for his soul of all that he desireth, yet God gives him not the power to rule thereof, but a stranger eateth it: this is vanity and an evil disease. And he offends against the second, who looks onely at himself, and wants bowels of compassion to wards others.

These two uses are both comprehended by Solomon in two verses, Drink waters of thy own cistern there is our own use; and then what follows, let thy fountains be disper∣sed abroad, and rivers of waters in the street, here is the use of others. The Apostle speaks of a double sowing, answerable to this two fold use of riches, a sowing to the flesh, and a sowing to the spirit, whether it be propter piosusus ecclesiasticos, for pious uses that concern the Church, and the Ministery, or propter usus civiles, for pious uses which concern the Common-wealth, as the relief of the poor, &c. Both uses may be best and plainlyest seen in Christs practise, who when he bade Judas dispatch, the rest thought, that because he bore the bag, that Christs meaning was, either that he should he buy such things as were needful, that is, for their own use; or else that he should give something to the poor, which is the second use, so that by the words of the Disciples it appears, that those were the two uses of our Saviours purse; first, to provide things needful for themselves, and secondly to contribute to the necessities others, of these two uses we are now to speak severally.

For the first use which concerns our selves, we must know, that here is a double extream to be avoided.

• 1. Niggardlinesse, or parsimony.
• 2. Profusenesse, or prodigality.

1. For the first of these. As a man may kill himself, and thereby become felo de se, and as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, uncleannesse may be committed with a mans self; so there may be furtum in se, theft against a mans self; for as the Preacher saith, there is one alone, &c. for whom do I labour, and bereave or defraud my self of good, quare defraudo animam meam? 〈◊〉〈◊〉 is a fraud and theft committed against a mans self.

S. James tells such men their doom. Their rust shall be a witnesse against them, and shall eat their flesh, as it were fire: upon which place S. Ambrose saith, Esurentium est cibus &c. it is the bread of the hungry that grows mouldy by thee, and the drink of the thirsty that sowres by thee; so that he is guilty of a double theft, against himself, and against the poor. Of this man, by the consent of Interpreters, 〈◊〉〈◊〉 the Prophet Hosea, when he saith, that he soweth to the winde, and reaps the whirl∣winde, the stranger shall reap the fruit of his labours.

The common plague of this sin, as the Heathen man observed, is, that Quod pro∣funda hausit avaritia, when the prosound avarice of one, hath gathered much to∣gether, there shall come another, qui luxu pejore retundet, whose profuse vanity shall scatter it. And the hand of the Lord is often upon such men, by disappointing them of their ends; for wherea, their sparing is, either 1. that they may enjoy their riches in their latter dayes, when they are old, as the rich fool in the Gospel, who said, Soul, take thine ease, eat drink, and be merry, thou hast much goods laid up for many years, &c. God disappoints them, (as it is in the next verse, this night they shall take away thy soul, and then whose shall all these things be, &c. or 2. that they may be kept therewith in the day of sicknesse: here likewise they fail of their ends, when they are in sponda languoris, upon their sick bed, they can have no comfort in their riches, their wealth cannot ease them of their pain, they grow worse and worse, and ofttimes though they spend all their money upon the Physitians, as the woman that had the issue of blood, yet they are never the better, (as the Rabbins use to say) they shall not shift from the sick mans pallet, to the bed of health: or 3. that they may leave great estates to their children: in this also God often crosses them, so that as Elihu speakes, Their Children shall seek to please the Poore: they

shall be 〈◊〉〈◊〉, as we see by common experience, that a prodigal son is usually the heir to a niggardly father.

2. The other extream, is profusenesse or prodigality. He that rightly uses his riches, is, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a steward, and his work a dispensation, but he that runs into this extream is a prodigal, and his work is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, wasting, he flings his money from him, as if he cared not for it, or were angry with it; as Seneca saith, Ita se gerit, ac si iratus esset pecuniae, he behaves himself, as if he were fallen out with his money.

As the inordinate desire of riches, began from that other 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that lust men∣tioned in the foregoing Commandment, so lightly it ends in the same, when men spend what is unjustly got, in lusts and pleasures, vain and sinful, and sometimes mon∣strous and unnatural. And herein the prodigal, as well as the covetous, is fur sui, a thief of his own; for being profuse and prodigal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where he needs not, he steals from himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what he may need, he wastes and consumes himself in superfluities, so that at last he wants such things as are necessary.

The Philosopher observed, that they which are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quick and eager in such things as concern themselves, and the satisfying their own lusts and pleasures, are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, dull and heavy in any thing that is good; when any charitable or good work is offered to them, as the redeeming a captive, &c. they are very sparing and backward, though profuse and prodigal in other matters, as in a riotous supper.

But as we must remember, that as justice, justice must be our condus, our layer up, so we must have a promus, a layer out too, and who that is, the Heathen man tells us in that speech of his, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Temperance be thou my steward. And that to avoid this extream of prodigality, we must avoid that which is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the whet∣stone of ryot, which is nothing else but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, vain glory, which if one can take away, he may know the Compasse of his own 〈◊〉〈◊〉, and so shall never fall in∣to this sin.

And although it be true which some may say, that how much soever they spend, yet they have enough, they are able to do it, though they do with the rich man in the Gospel, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fare deliciously every day, yet their abundance will not excuse them from riot, seeing they are but stewards, and must give accompt to God of what they have, and how they use it. The Heathen man could say of those that spend profusely, because they have enough, that this is no reason, for (saith he) if you should allow your Cook a bushel of salt, for the use of your house, and he by putting too much into the pot, should make the Pottage too salt, if he should answer and say, he did it because he had enough, you would not be satisfied with such a foolish answer. No more will God, who hath given abundance to some men, be sa∣tisfied with their answer, that they spend riotously, and say they may do it, because they have enough.

And if this be a sinne, in those that abound and have 〈◊〉〈◊〉, much more grievous is the sin of them that spend above their ability, whereby they spend that which is another mans, and run themselves into debt, to the ruine of themselves, and those that depend upon them.

Now of this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, prodigality and excesse there are two degrees.

• 1. When they spend 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 unseasonably, upon no just occasion, dayly, or of∣tener then needs, as the rich Glutton, who fared deliciously every day.
• 2. When they spend 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 above their strength, which is, either above their means and faculties, further then their estate will beare, or else above their condition, (though their estate will beare it) of the former we have an instance in him that began to build 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a tower, which he was not able to finish, of the o∣ther in Nabal, who though he were rich, yet it was above his condition to make a feast like a king, it is not lawful though a man be able, to live above his rank and condition, much lesse if his purse will not reach. Therefore David prayed that his enemies table may become a 〈◊〉〈◊〉 to them, because by excesse it becomes a snare both to the soul and body, to the soul which will hereby, despu∣mare in libidinem, wax wanton, and to the body by bringing diseases upon it for as 〈◊〉〈◊〉 saith, such shall 〈◊〉〈◊〉 at the last, when the flesh, and their body is consu∣med, and not onely to soul and body, but to the estate also which is hereby wasted and consumed. Thus that speech of Zophar is made good, though (wealth, unjustly got) be

• ... weet in the mouth, and the covetous hide it under his tongue: though it bee sweet in the getting, (and we may adde, in the spending too) yet it shall be bitter at the last; Though he swallow down riches, yet he shall vomit them up again, God shall cast them out of his belly, &c. And thus much for the first use of riches, which concerns our selves.

2. Come we now to the second use of our outward estate, viz. That which concerns others. As we must provide for our selves, so we must give to the poor: we must sow to the spirit, and not spend all upon the flesh: and as we must drink out of our own Well, so we must let our Fountain run abroad. Now a dayes men sow onely to the flesh; though as we shewed before, this ground brings forth nothing but rottennesse and corruption; meat is for the belly, and the belly for meat, but God will destroy both the belly and it. But we must sow to the spirit, if we would reap eternal happinesse. Our Saviours saying was, Beatuis est dare quam ac∣cipere, it is a more blessed thing to give then to receive; and this it seems was his common saying. Those that are in want count it a blessed thing to receive, but he tells us, it is a more blessed thing to give; and the Apostle makes men rich by giving, Be∣ing enriched in every thing to all bountifulnesse.

To stir us up the better to this duty, it is expedient for us to know:

• 1. How we hold our riches, or how we come by them.
• 2. What we are to think of the poor.

1. For the first, we may see in Deuteronomy 26. that men may know that all they have is from Gods gift, God took order that they must acknowledge it by performing an homage to him. 1. The man must bring his basket with his first fruits, to the place where God should place his name, and the Priest must take it and set it before the Altar, and then he that brought it must say, A Syrian ready to perish was my father, &c. He must acknowledge that God brought him out of Egypt into that fruitful land, and that there was nothing in him or his proge∣nitors, why God should deal so bountifully with him or them, and that in acknow∣ledgement that he holds all he hath of God as Lord Paramount, he brings his first tenths as a token of his homage.

2. Having brought his basket before the Lords he must say, Sustuli quod san∣ctum est de facultatibus, vers 13. I have taken out that which is hallowed (viz. the fruits and first-fruits, &c.) out of my substance, I have not spent it upon my self, but have taken it out, and given it, ad usus Ecclesiasticos, for the Levite; and ad usus civiles, For the stranger, the fatherlesse, and poor, and that not as an arbitrary thing done of his own accord, but by necessity of duty, for he must say, he did it according to Gods commandement. So that we see here, every man must confesse, 1. that all he hath is held of God, ex libera elemosyna, as free alms from his hands. 2. That there is a rent, a duty to be paid, which is a tenth at least, for holy uses, for the priest and Levite, and the service of the Altar, and after that a second tenth for the poor, and 3. that both are due by God command.

2. For the second point, what we are to conceive of the poor, the Psalmist saith, that the man is blessed that judgeth wisely of the poor, men are apt to erre in their judgement of them, for the common conceit of them is, as of persons that concern us not. To rectifie our judgement, we must judge of them, as God judgeth, whose judgement we are sure can never be reversed. How is that? As himself tels us in Deuteronomy, he hath taken this order, that there shall ever be some poor in the land; and there I command thee (saith God) (it is not counsel or advice) that thou open thy hand to thy brother, and to thy poor, and to thy needy in the land: so that the poor are appropriated to us, they are made nostri, ours: we cannot shake off this affixum, this hanger on, which God hath fastned upon us: and conse∣quently he hath given strict precepts for their relief, 1. Negative, Non obsirmabis cor, thou shalt not harden thy heart against them, and nec claudes manus, nor shalt thou shut thine hand: we must neither be hard hearted, nor close fisted towards them, nay, there must not be an evil thought in our heart against them, 〈◊〉〈◊〉 they cry un∣to the Lord against us, and it be sin to us, the wages whereof is death, as the Apostle speaks. 2. Affirmative, Thou shalt open thy hand wide unto him, and shalt surely lend him sufficient for his need in that he wanteth. There is a double estate of the poor, some are so, that if any thing be lent, they can imploy it so that they

can live thereby and pay it again. Others are so impotent, that lending will not help them; therefore God takes order for both, we must lend to the first, and give freely to the other. Our Saviour joyneth both together, Give to him that asketh, and from him that would borrow turn thou not away.

Again, s. Augustines counsel is, if we would have the word to fructifie in us, not to let thorns grow among the seed, but to 〈◊〉〈◊〉 the seed with a hedge of thorns, which is the proper use of them, and this is, when our riches are bestowed in works of mercy, or else we must inserere verbum spinis, 〈◊〉〈◊〉 upon these thorns, by reliev∣ing our poor brother. Here is a science to be 〈◊〉〈◊〉, we must open our hand and lend him, or if that will not serve, we must give him. Thus we must graft, and then we may look for fruit in abundance.

Christ tells us, that God hath given us our talents to this purpose. Negoti∣amini dum venio, Occupy or trade therewith till I come; we must imploy them for his advantage. Now this occupying is, as himself saith in another place, by improving our talent, and laying of it out for the use of the hungry, the naked, and the sick, if wee expect the blessed reward from him: this is the best way of increase, and the surest way to binde him to reward us: For hee hath to this purpose made a new promise in the Gospel, that what shall be done to the least of these his brethren, he will account it as done to himself. As for those that the Wiseman speaks of, which have viscera crudelia, cruel bowels (the mercies of the wicked are cruel,) or as the Apostle speaks, 〈◊〉〈◊〉 viscera, no bowels. or as saint John speaks, Viscera clausa, close bowels shut up, so that no fruit of mercy comes from them; the love of God abides not in them, 〈◊〉〈◊〉 can they expect any part of this reward.

Under the Law God took special order to meet with this sin; six years they were to plough and sow the land, and what should come of it, they were to gather in 〈◊〉〈◊〉 themselves (the tenths both for the Priest and poor still deducted) but in the seventh year, they must let it lye, that the poor of the people may eat; and so they were to do for the Vineyards and Olives. And when they did reap their fields, they were not wholly to reap the corners of their fields, nor to gather the gleanings of the harvest, &c. but must leave them for the poor and stranger. And by an argument a comparatis we may gather, that if when a man saw his brothers Asse go astray, or any harm befall him, he must not passe by, but help him, much more must he help his brother, if any weaknesse befal him.

Nor because our own necessities must be regarded in the first place, for our dire∣ction in this case, we must know, that Divines speak of a threefold necessity, which some reduce to two, including the third under the first.

• 1. Necessitas naturae, the necessity of nature; thus every man is to provide for himself food, apparel, house room, and such necessaries to sustain nature.
• 2. Necessitas personae, personal necessity, which extends not onely to our selves, but to those also of our houshold, for which if a man provide not, the Apostle saith, he is worse then an Infidel.
• 3. The third is necessitas status &conditionis. When besides the former, we would have wherewithal to live according to our state and condition, and this consists not in indivisibili, in an indivisible point, but admits a great latitude according to the se∣veral ranks, callings, and conditions of men. Thus if a man have 300 l. he hath as much as will serve him in his condition, and yet if another hath 3000 l. he hath no more then will serve him in another condition.

Now when a man hath what is necessary in the two 〈◊〉〈◊〉 respects, then he must prefer the necessities of the poor, before his own in the third respect; for then that precept of Christ takes place, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, give almes as much as yeu are able. That is, when the two first necessities are served: for if there be necessity either of our nature or person, we are not then bound to give, but of the surplusage, which we have over and above, unlesse it be in case of ex∣tream necessity of our brother, or of the publick necessities of the Church, (our own necessity not being present or extream) as those Corinths commended by the Apostle, who though they were 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in deep poverty, yet they gave to their power, yea, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, beyond their ability.

Chrysostome gives this reason why we should part with cur money, in works of mercy, because else, saith he, we do not love it: For though covetousnesse be the love of money, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and they which are most covetous, have the most close bow∣els, and are most loth to part with it, yet he proves that they do not love it aright; for the true love of a thing is not amor concupiscentiae, to desire a thing for our own use, as a man loves meats and drinks, but amor benevolentiae, when we love a thing for it self, desiring its good: for the true act of love, is Velle ejus bonum, quod, vel quem amamus, to wish the good of that thing or person which we love; and therefore if a man love his money, he wishes well to it, Vt bene sit ei. Now the well-being of every thing is, when it is so, as God hath appointed; for the bene esse, the well being of every thing in the world is, Ita esse ut Deus ordinavit. Therefore if any man do wish an esse to his money, in that order which God hath ordained, then he wisheth the good of it, and consequently loves it; otherwise he wisheth the evil of it, and consequently loves it not. Now Gods ordinance is, that every thing that is good, should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or sui diffusivum, of a communicative nature, diffusive of itself, and the end of money in special, is to be communicated, and so if we communicate it in a right manner, it attains the end for which it was ordained, and so we 〈◊〉〈◊〉 that we love it. 〈◊〉〈◊〉 a miserable case were we in, if the Sun should not communi∣cate his heat and light to us, but should keep it to it self; or if the Earth should keep in her fruits, and not yeeld the same to us; we should say, this were contrary to their nature, and to the end for which they were made, and contrary to their well-being, as well as ours: and so it is contrary to the nature and end of money, to keep it to our selves, and not to communicate it to others.

Among many notes and signes of the Church, it hath pleased God to make choice of this one, as an infallible signe that we are true members of it, If we communicate to the Saints, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, saith the Apostle, communicating to the necessities of the Saints. Here is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, fellowship and communion. Again, this vertue is called liberality, by the Apostle; because that when we are Liberales, liberal and 〈◊〉〈◊〉, we do liberare animam a vitiis, free our selves from vices. It is also called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a mi∣nistry, because it is a service we owe to the Saints, a debt or a rent we must pay to them. Again, he cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a free gift, because it must be freely and readily given. Now a dayes men give nothing freely, rather do ut des, or do ut facias, is in use, men give to those that shall give to them, or they give to them that shall do some∣thing for them, but this is not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a free gift, which the Apostle requires: and 〈◊〉〈◊〉 he calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a blessing; because by doing thus, this fruit shall come, the poor shall blesse us, and God also shall blesse us. Thus by all those several expressions of the Apostle, it appears, that the use of riches, is to have them communicated; and therefore if any do appropriate that to himself, which God would have common, he perverts the use of it.

Again, this use of communicating to others appears, in that good works are com∣pared to seed, and doing good, to sowing. He that sows to the spirit, shall of the spirit reap life everlasting, saith the Apostle. And sow in righteousnesse and reap in mercy, saith the prophet. 〈◊〉〈◊〉 parce seminat, parce metet, & qui seminat in multis benedictio∣nibus, metet in multis benedictionibus; He that sows sparingly, shall reap sparingly, and he that sows bountifully, shall reap bountifully. A man may so love his seed, that for pure love he lets it lye in his Barn, till Worms breed in it, and consume it; and then he doth amando perdere, by loving lose it: Therefore he doth truly love his seed, that doth projicere semen, cast his seed into the ground, which returns him fruit an hundred fold: this is truly amare semen, to love his seed. Thus we see if the tempo∣ral blessings of God be seed (as in truth they are) there must be a casting of them away and a scattering of them, that we may receive them again with increase.

And yet in this casting them we do not lose them, nor our right and interest in them, for when a man hath sowen an Acre of ground, if one ask him, whose is that seed, he will not say it is the grounds, but his that sowed it: so if a man could be brought to this perswasion, that semen est serentis, non recipientis, that what is sowen in works of mercy, is his that sowes it, and not the grounds on which he sowes it, he would not sowe sparingly. Thus we see the true state of riches, they are seed which must be sowen.

Now as the Husbandman doth credere illud quod non 〈◊〉〈◊〉, beleeve that which he

sees not, that when he casts in one grain, and sees it rot, and though many showres and suns do fall upon it, yet at last he beleeves an Autumn will come, and that he shall reap an ear for a 〈◊〉〈◊〉; so if God enlighten our eyes, and give us hearts credere quod non videmus, to beleeve what we do not yet see, we shall reap the fruit thereof, which shall be videre quod credimus, to see and enjoy what we beleeved; and so we shall finde, that this seed of good works, though at present it seem to be lost, and cast away, yet it is serentis, it belongs still to the sower, and that an Autumn or harvest will come, when it will return an hundred fold.

And thus we see the wayes of just getting, by lawful means, without deceit or violence; and when things are unjustly got, the necessity of restitution.

We have seen also the right use of riches, both in regard of our selves, against prodigality and covetousnesse, the two extreams; and also in respect of others, by bounty and liberality, and so we see what is forbidden or commanded in this Com∣mandment.

CHAP. IX.

That this Commandment is spiritual. Of Covetousnesse: diverse reasons against it. The means to keep this Commandment. 1. Contentation. 2. To walk in our wayes, which that we may do. 1. We must have a lawful calling. 2. We must be perswaded that riches are Gods gift. 3. We must live according to our means. 4. Observe the rules for getting and using of riches.

ACcording to our former method, we must now show, as the third rule of ex∣tent requires, that this Commandment is spiritual, and looks at the heart. Christ saith, that thefts, covetousnesse, deceits, &c. come from the heart; and so all unjust get∣tings being of affinity with them, come from the same fountain, which fountain must be stopt or damd up, if we will be observers of this Commandment: and there∣fore the Apostle mentions the corruption of the minde first, and then covetousnesse after, when men account gain godlinesse.

If man had continued in the state of innocency, his desires both natural and oecono∣mical would have been ruled and guided by reason; but by the losse of that estate, the minde or rational part, which should be guide of his actions is corrupted, whereupon his desires are irregular and immoderate, so that he comes appetere 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to desire ful∣nesse and 〈◊〉〈◊〉.

The belly hath an appetite beyond that wich is sufficient for it: and so by the cor∣ruption of the minde, the appetite is unruly, whereby we are disquieted by con∣tinual craving. This within us, like the daughters of the Horseleech, cryes still, give give, bring bring, &c. Against which there must be one within us, that saith, there is enough: to which end there must be an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a self-sufficiency, or contentednesse of minde; for as 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, luxury or excesse, is the corruption of our nature, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or contentednesse, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the riches of our nature.

But now where there is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, covetousnesse, or a desire of more, the Apostle shews us how the case stands which such a heart. 1. That such men will be rich, this they resolve upon, and because it holds especially in evil things, that quod volumus, valde volumus, whatsoever we desire, we do earnestly desire and long after it, in so much that as Solomon observed, even the slothful covet greedily all the day long, and what they desire they will get as quickly as they can: therefore such men will berich as soon as they can; and then, as the Wise man saith, He that makes haste to be rich, shall not be innocent: and an heritage though it be quickly got at the beginning, yet the end of it is not blessed.

2. That because of this greedy desire, they fall into diverse temptations: the De∣vil sets 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a temptation, some round sum, or great gain which he offers them, and then 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a snare, wherein they are caught. He requires some small thing of them, nothing but a false asseveration, a few words, or a false oath, or with the un∣just steward, onely a dash of a pen to set down 50 for 80; thus the bait is laid to draw them into the snare.

3. That God seeing them thus resolved and willing to be catcht, he 〈◊〉〈◊〉 them fall

into the snare, in his just judgement, as a punishment of their inordinate desire of 〈◊〉〈◊〉, and 〈◊〉〈◊〉 inflicts further punishments, as that of the Preacher, He that loves money, shall not be satisfied with it; the reason whereof is, because the minde cannot be satisfied with any thing but God. And then from many desires, vers. 10. the covetous man falls into many cares; for when goods increase, they are increased that eat them, and what good comes to the owners thereof, but the beholding of it with their eyes; so that as his desires encrease, so do his cares, as we see in the rich fool, Quid edam? quid bibam? quid induam? What shall I eat? What shall I 〈◊〉〈◊〉? what shall I put on? Or if he be rich, then his care is, quid faciam? what shall I do? I have not barns enough; rich, but not rich to use it.

4. Besides this, he adds, that (being thus distracted with worldly cares) such men shall erre from the faith, not onely by falling into damnable errours, but by not be∣leeving, nor regarding either the promises or threatnings, or the Commandments of God. This was the punishment of Judas, who because he was covetous and defraud∣ed his Master, for, fur erat & loculos 〈◊〉〈◊〉, 〈◊〉〈◊〉 was a thief and bore the bag, there∣fore, as we 〈◊〉〈◊〉 afterwards, he came to make so little account of Christ, or of the doctrine which he preacht, that to shew he beleeved it not, he sold his 〈◊〉〈◊〉 for thirty pieces.

5. And from this which is very heavy, such men fall further, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into destruction and perdition. 1. Into destruction of the substance they have got. The Pro∣phet Zachary speaks of a flying book, wherein were written the curses of God, which should enter into the house of the thief, and the swearer that swears falsly, and should consume the Houses with the timber and stones thereof, so that no good 〈◊〉〈◊〉 shall come of what is unjustly gotten. And therefore the 〈◊〉〈◊〉 man could say, If you would have your chest full of 〈◊〉〈◊〉, and would have them to con∣tinue with you, see that you get them well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what∣soever is unjustly brought into the house, hath no safety or sure footing, either God will take it from them, and as Zophar saith, they shall vomit it up again; or else he will take them from it, by shortening their dayes, Non dimidiabunt dies suos, they shall not live out half their dayes. Dies Deiveniet tanquam fur, nulli autem it a 〈◊〉〈◊〉 fur, ut furi, the 〈◊〉〈◊〉 of the Lord will come suddenly as a thief, but to none so like a thief, as to the thief. But this is not all, for 2. they shall fall 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into perdition of the soul too. At the last day, they must hear that sentence, Go ye cursed into everlasting 〈◊〉〈◊〉, &c. such as have 〈◊〉〈◊〉 taken any thing from others, non controvertitur de iis, there shall be no question of them, but they must go into perdition, and therefore they are not mentioned, nor is there any plea or excuse for them. As for those that have not gi∣ven to others, they plead for themselves, and their plea is answered, non dedist is, you have not given to me, saith Christ, because you gave not to my brethren: but for 〈◊〉〈◊〉, such as taken from others, by fraud or violence, there is no question made of them. 〈◊〉〈◊〉 they shall 〈◊〉〈◊〉 that true which the Prophet speaks, They have 〈◊〉〈◊〉 themselves for an 〈◊〉〈◊〉 of barley, and a piece of bread: they have gained a hand∣ful of 〈◊〉〈◊〉, and have lost the kingdom of heaven; they will then finde, that it will advantage them nothing, to win the whole world, and to lose their souls. And because the 〈◊〉〈◊〉 man compare, the 〈◊〉〈◊〉 mans desires to hell, as if they were insatiable and would hold as much as hell, and as if there were an affinity and just adequation between them and Hell; therefore like must go to like, Hell is the place prepared for them; for the Apostle 〈◊〉〈◊〉 down this conclusion, that no thief, nor covetous man, nor 〈◊◊◊〉〈◊◊◊〉 the kingdom of God.

We come now according to the fourth rule, to the means and helps we must use for the 〈◊〉〈◊〉 this Commandment.

And because Covetousnesse, which is the root of all, is in the heart, therefore to 〈◊〉〈◊〉 it and pluck it up by the roots,

1. We must labour for a contented minde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, let your conversation be 〈◊◊〉〈◊◊〉; how is that? in the next words it follows, and be content with those things you have, that is, when a man, for his personal and natural necessity, hath that which is sufficient, he must rest and be contented therewith; and for the supply of what is necessary for his estate and degree, which admits a great deal of latitude, and hath not his medium, in indivisibili, consists not in an indivisible point, he must 〈◊〉〈◊〉 trouble himself with anxious cares, but must cast himself upon God; yet he may

lawfully take what God in his ordinary providence shall cast upon him by lawful means: but if he have not this, if he have what is necessary in the former respects, he must be content.

When a man is not contented, there comes in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a dividing and disquieting of the soul, and then he distrusts the Providence of God, whereas, S. Peter out of the Psalm tells us, that the righteous cast their care upon him, because he careth for them: they have this perswasion, that God will not let them want (they using lawful means and relying upon him) yea, that the very lions shall rather want then they. It is true, Paul allows men 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, providence and industry, for procuring necessaries for their nature and person, and they that want this care, he saith are worse then infidels, and have denied the faith. But there is a difference between 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, providence, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, anxious care, for the one doth not possesse and take up the soul, but leaves the heart wholly to God, and may consist with prayer to him; but the other takes up all, or most of the heart, so that one cannot attend to prayer, and other duties of Gods worship, as we see in Ezekiels hearers, who when worldly cares took up their hearts, regarded not the exercises of Religion, as the word preached to them; insomuch, that the Prophet taxes them, that with their mouths they made feasts, but their heart ran after covetousnesse, so that do what he could, he could not draw them from it. The Prophet Hosea saith of such, that cor eorum 〈◊〉〈◊〉 est, their heart 〈◊〉〈◊〉 divided, viz. between God and the world, so that through their worldly desires and cares, joyned with distrust of God, when they come to present themselves before God, he cannot have it whole and entire, nay, many times the world takes it up wholly, so that God can have no part: therefore to prevent and avoid this, Contentednesse, rest∣ing upon Gods providence, not excluding 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the first thing.

2. The second thing is laid down by the Psalmist. Blessed is the man that feareth the Lord, and walketh in his wayes. This is when a man so looks up to God, that he also uses lawful means, and walks in those wayes which God allows: and this in∣cludes in it diverse things.

• 1. He must set himself in a lawful calling, he must eat his bread, either in the care and study of the minde, or in the sweat of his brows; either jure manus, or jure oculi, by the labour of his hands, in bodily works, or of his eyes, by reading and study. S. Paul saith, that those that live idlely, live altogether out of order, and such he would have to be avoided; and therefore this is certain, that every man must keep himself in an honest calling.
• 2. Being setled in a lawful calling, he must stand thus resolved: first, he must 〈◊〉〈◊〉 not to be chargeable to others; and secondly, not onely so, but also to be help∣ful and beneficial to others, if God please to enable him.

Now to attain this, he must be perswaded, that as God will have some to be poor, so it is he that maketh rich, and that whosoever would have divitias sine verme, riches without cares and sorrows, as S. Augustine saith, must be perswaded, that riches are the gift of God; and that whomsoever God would have to be rich, he would have them use onely lawful and direct means for the attaining of them, that is, to do nothing, but according to the strict rule of Gods will, for the attaining of them.

Those that keep to this rule, we shall finde that God hath extraordinarily blest them, we may see it in Isaac, God blest him strangely, so that he made him feared of the Philistims; and so its said of Jacob, that his rightcousnesse in his service to Laban would answer for him, vers. 33. and that he increased exceedingly in cattel and ser∣vants. &c. and although, as himself confessed, with his staff he came over Jordan, yet when he went back, God had increased him to two great bands, &c. Thus God will have some rich, and these are Divites Dei, Gods rich men, rich indeed, such as use onely lawful means. And there are others that shall not grow up, God will have them poor, they shall not have Isaacs increase, but their labours shall be 〈◊〉〈◊〉 no further then God sees needful for them.

Again, there are some evil men that grow rich, but withall God adds sorrows with their riches. But Benedictio Dei ditat, saith Solomon, the blessing of the Lord makes rich, and he adds no sorrow with it. This is the difference between those that are Gods rich men and others. The Heathen man divided riches 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as are got by violence, and such as are the gift of God, and he saith, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, such as come by the gift of God are far the better. There are some that would come by

them by evil means: and though they use what means they can, as Balaam did, yet they cannot be rich, who, when all came to all, he could get nothing, but lingring after 〈◊〉〈◊〉 of preferment, at length lost his 〈◊〉〈◊〉: and so Judas, though he stole out of the bag, and sold his Master, yet it prospered not with him, it brought him to the halter. And we see daily, that Witches and Sorcerers though they give their souls to the Devil for riches yet not one among them proves rich; and if any get wealth by un∣just means, this is not the gift of God, but onely by his permission. Thus God will have some rich and some poor, that the one, being poor in spirit, may wear the crown of patience; the other, being rich in good works, may wear the crown of bounty. Every man therefore must stand thus perswaded, If God will have me to be rich, he will so blesse me by lawful means, that I shall be rich: 〈◊〉〈◊〉 not, he must say as David did concerning the kingdom, Here I am, let him do what seemeth good in his own eyes: and with S. Paul, he must learn 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to be content in every condition, he had learn∣ed 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to suffer need, &c. and to be content therewith, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to abound, and in every condition to behave himself, as one submitting to the will of God. This indifferency every one must labour for, and to stand so affected, that acknowledging riches are 〈◊〉〈◊〉 God, and that both states and conditions, viz. of Riches and Poverty, are from God, he can be content with either. If God exalt him, he will blesse him: if he will not, he can say, I can suffer want. And he that is not thus perswaded, and resolved, God usually punishes him, either by letting him fall into covetousnesse, and then, dum semper metuit ne indigeat, indiget, whilst he is continually afraid he should want, he is in want, and so is punisht with the evil he fears: or else, as the Wise man observes, strangers are filled with his wealth: and this strange judgement God brings upon it, that it thrives not with him, it decayes and melts away, no man knows how, nor can any give a reason of it, and sometimes when his bags are full, and his barns too, he dieth, and cannot enjoy what he hath so carefully 〈◊〉〈◊〉 up.

3. In the next place, being setled in a calling, and brought to this resolution, he 〈◊〉〈◊〉 take away the whetstone which sharpens the edge of mens desires after riches, viz. living after too high a sayl: and as S. Paul exhorts, he must live 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈◊〉〈◊〉 and justly. First he must keep within his measure and scantling, by living so∣berly, and then he shall live justly; for justice is alwayes wrackt and stretcht, if so∣briety be broken. If a man be brought under the power of his 〈◊〉〈◊〉, that he must have such meat, and such apparel, then he must have money to provide such things, and if it cannot be gotten by direct means, then justice must be wracked to obtain it by indirect; and 〈◊〉〈◊〉 this is another rule which he must set down, he must sobrie 〈◊〉〈◊〉, live soberly, that he may live 〈◊〉〈◊〉, righteously, he must be a note too low rather then a note too high.

CHAP. X.

Rules to be observed, 1. in just getting: 1. By Donation. 2. By Industry. 3. By Con∣tracts, wherein must be considered, 1. The need we have of the thing sold. 2. The use. Three degrees of a just price. 1. Pium. 2. Moderatum. 3. Rigidum. 2. In just using, wherein are rules. 1. Concerning our selves, 1. For preserving our estate. 2. For laying it out. 2. Concerning others, giving 1. to God, from whom we receive all. 2. to the poor. Rules for the measure and manner of giving. Motives to stir 〈◊〉〈◊〉 up to give to the poor. Of procuring the keeping of this Commandment by others.

VVHen a man is thus affected and prepared, then there are other rules to be observed, both for the getting, and using of riches, as we shewed before.

1. For getting by gift or donation, as 〈◊〉〈◊〉, gifts, or inheritances, the rule of the world is, I will take what I can get, or what any will give; but this is an evil rule: for I must not desire to take of every man, but 〈◊〉〈◊〉 mercedem, or debitum; where I have done good offices, and deserved well of their 〈◊〉〈◊〉. We see the practise of Abraham, who though he might reasonably have taken a good booty of the king of Sodom, yet he would not take a shoe-latchet of him, lest he should say, he had made 〈◊〉〈◊〉 rich: and when the field of Ephron was offered him for nothing, yet he would pay for it; so that it cost him four hundred shekels. And in after times we

read, 〈◊〉〈◊〉 refused great offers from 〈◊〉〈◊〉 the Syrian; and when he had a lodg∣ing provided by the Shunamite, he studied to requite it. Curtesies and gifts 〈◊〉〈◊〉 not be received of every one, but there must be a choice made, and discretion used. S. Paul, because he had a good 〈◊〉〈◊〉 of the Philippians, received a gift of them, but of no other Church: and Lydia intreats, If ye have judged me to be faithful, come into my house. We must therefore make choice of those, to whom we must be bound; the 〈◊〉〈◊〉 would have not onely beneficium, a benefit received, but judicium also, he would know from whom; for some are like him the son of Syrach speaks of, That open their mouth like a town cryer, to day they 〈◊〉〈◊〉, and to morrow they will ask it again.

2. For getting by Industry. 1. A man must be faithful in that he undertakes, when he expects any thing for his pains. S. John gives 〈◊〉〈◊〉 a good Commendation, for dealing faithfully; and of Jacob it is said, that he did his service faithfully with all his power; and those that that were to partake of the holy things, were to approve their fidelity: this is the first thing. 2. The second is a branch of sobriety, to be con∣tent with ones wages, as S. John the Baptist answered the souldiers; he must not be like him in the Parable, whose eye was evil, that was discontented, because he had not more then another labourer. He that repines, and thinks he hath not enough, will be unfaithful in his work, and not go on with it; like those murmuring Israelites, that murmured in the wildernesse, and 〈◊〉〈◊〉 they were in Egypt, by the fleshpots again.

3. For getting by Contracts. We laid down diverse rules before, concerning the adequation of the price to the value of the thing contracted for. To which we may adde some other things considerable in the prizing of things.

• 1. 〈◊〉〈◊〉 need of the thing, for it is not onely the intrinsecal worth, but the need of it also, which makes it valuable; for as S. Augustine saith, unus panis, one loaf of bread is worth twenty flyes and one field better then a great company of mice, not in respect of their nature by creation, for living creatures are more noble and of more worth then things inanimate but in regard of the need we have of them; for thus sometimes a good horse is more esteemed, then an unprofitable man, because there is more need of the one, then of the other.
• 2. To the need they adde the use, for if a thing be fit for our purpose, if it be dura∣ble, if it have manifold uses, this increases the price.

Now, because the want of things is varied many wayes, therefore the price is va∣ried accordingly. As in regard of the place, thus in the middle of the land, sea fish is dearer, then neer the sea. So in regard of the time, as corn presently before harvest is dearer, because every man is to look to the getting in of his corn; and the longer from harvest, the cheaper it is. So also the scarcity of a thing may increase the price, because there are but few that have it to sell; as also utentium inopia, the scarcity of such as use it, when there are but few that will use it, and great pains is taken to make it, this makes the price uncertain.

The need of a thing being uncertain, makes the price uncertain, so that it consists not in termino indivisibli, in an indivisible point. And then further, a mans charges which he is at, and the damage he sustains for the getting of it, and his care for the keeping of it, and his labour to polish and trim it, and the danger he passes thorow in attaining it, these are all valuable: but now, what a mans pains is, and what cost he is at, is not easily known. And therefore because this justitia contractuum, this justice and equity in bargaining cannot easily be brought under certain rules, because men will take too much liberty for their own gain and profit, we must avoid the ex∣treams, and labour to 〈◊〉〈◊〉 the medium, or the mean price, and here it is best sumere 〈◊〉〈◊〉 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, to take the mean or middle, with some breadth or latitude; so if a man in bargaining, set himself to come just to the middle point (for the price) though he misse a little, he is not therefore unjust. If he decline the extream, before he attain the medium, the point he argues at, till he be better informed, or have learned other∣wise, he is not therefore to be censured, as unjust.

This medium, is that which they call justum pretium, a just price or value, which as I said, admits a latitude, for of this they make three sorts or degrees.

• 1. Pium pretium, an easy rate, as when for publick uses either Civil or Ecclesiasti∣call, we part with a thing at a lower rate, then we could sell it for.
• ...

• 2. Moderatum, the moderate price, when there is a moderate proportion between the thing and the price, when the thing is worth so much (as we use to say) to a brother.
• 3. Rigidum, the rigorous price, when the utmost value is stood upon; as one would seh (as we use to say) to a Jew, and above which if we should go, it were 〈◊〉〈◊〉 in∣justice. So long as one exceeds not any of these degrees, it cannot be said, he is un∣just, but yet the safest course is, to come as 〈◊〉〈◊〉 as we can to the medium, the middle or mean price,

And for our better direction herein, all circumstances are to be considered, as we see under the Law, when God gave rules for sale of cattel, oflands, houses, unclean 〈◊〉〈◊〉, tythes, &c. In all these cases he takes order, that the value of the thing be gi∣ven for it, and 〈◊〉〈◊〉 partem, a fifth part more for the gain. And before that, under the Law of Nature, we see, that when Joseph bought all the lands of the Egyptians, he 〈◊〉〈◊〉 a 〈◊〉〈◊〉 part of the encrease for Pharaoh, when he gave them seed to sowe their ground. So also in point of equity, length of time is to be considered in the price; when any land was to be sold, they were to reckon till the yeer of Jubilee, and according as it was neerer, or further off, so the price was to be lessened, or in∣creased: and thus, according as a thing is more or lesse durable, or which must seldom or often be renewed, so is the price to be set. As for Merchants, because of the dan∣ger and hazard they run, in venturing their goods, and sometimes their lives too, and because their 〈◊〉〈◊〉 are great, &c. therefore a greater proportion of increase by way trade, is to be allowed them, then unto others.

4. For restitution there need no more to be added, then is said before. If any thing be unlawfully gotten, it must of necessity be restored. If it be debt we owe, we must not sleep till it be paid, or if we cannot presently pay it, we must say with him in the Gospel, Have patience with me, and get a longer day, If the thing we have be none of ours (though we have strength to keep it) we must not with∣hold it from the owner. And these are rules to be observed in the getting of wealth.

2. In the next place, these rules are to be considered which are for the use of it, both for preserving of it, and for laying out.

1. For the preserving of it, Solomons rule is, that every man should know his own estate, and the estate of his cattel, &c. and that he should not commit all to the trust of others; for as they say, the Masters eye makes the horse fat, and his steps the ground; and he gives a reason in the 〈◊〉〈◊〉 verse, 〈◊〉〈◊〉 non sunt 〈◊〉〈◊〉, riches are not for ever, as they will not fly into a mans mouth, so if he look 〈◊〉〈◊〉 to them, they will fly away.

And as he must take care himself, so secondly, he must not by superfluous courses diminish them; but remember that rule of Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, buy what is necessary, and what there is use of, not with Esan, to sell a birthright for a messe of pottage, he might have taught his belly better manners.

2. For the use in laying out our riches. 1. Concerning our selves: this is Christs rule, Gather all that is left, that nothing be lost, there must be nothing wasted. Under the Law, when they came before the Lord, after the third years tithe paid, they were to make protestation before the Lord among other 〈◊〉〈◊〉, that 〈◊〉〈◊〉 had not spent or wasted any part of it upon themselves, or suffered it to perish by evil look∣ing to, ctc. The Kites, the 〈◊〉〈◊〉, and Vultures have not devoured it; for as one saith, the prodigal mans goods, are laid up in Rocks, and high trees, where 〈◊◊〉〈◊◊〉 Vultures and Ravens can come at them. To prevent which waste, God gave the Israelites a law, Bake what you will bake to day, and seeth what you will seeth, and what 〈◊〉〈◊〉, keep till the morning. As there must be a Sanctus Bonifacius, a Saint Getter, so there must be a Sanctus Servatius, a Saint Saver: there must be a good Saver, a good Getter, and a good Keeper. If you have bonum Servatium, a good Saver, you shall have bonum Bonifacium, a good Getter. They are the words of Luther, on those words, Look what you left of what was baked on the sixth day, lay up for the seventh. The Rabbins say, that if a man do not gather in vespere Sab∣bati, on the evening of the Sabbath, he shall esurire in Sabbato, be hungry on the Sabbath day.

And when we have thus done, we must observe that other rule mentioned by Christ, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a man must sit down and reckon what his estate will reach too, and 〈◊〉〈◊〉 our layings out accordingly: and then that we observe that rule of the Heathen (implied in that of Christ) that our condus be fortior pro∣mo, and promus debilior condo, that our layer up be stronger, then our layer out; for if it be weaker, then our estate will go out too fast, and then a man shall not sufficere rebus suis, have sufficient for his own affairs, nor shall resejus, his estate, sufficere sibi, be sufficient for himself, and then he will break the rules of justice to supply his wants.

2. For that other use in laying out, which concerns others, we see, that a man must judge wisely of the poor, and that some poor are appropriated to us, and that we are in respect of our goods, but negotiatores, Stewards that must give account of them. We receive all from God, and consequently there is a rent charge, which we must pay out of them, juxt a benedictionem Domini, as the Lord hath blessed us, and by ac∣knowledging (as before) that there is nothing in us, or our Progenitors, why God should deal so liberally with us, and that therefore we owe an homage to him out of our estate, which we must perform.

We must remember that Charity doth not onely not seek her own, but giveth to others, and is bountiful; and the Apostle makes an opposition between stealing, and labouring to have wherewith to give to others that need, to shew that the poor must be alwayes in our minde, and that every one must say, I work for them, as well as for my self.

David speaking of the materials for the temple, saith to God, Quod de manu tua accepimus, damus tibi, What we have received of thy hand, we do return to thee a∣gain: he saith not with Judas, Ad quid perditio hac? to what end is this wast. We must give then, and that of the best: God took order, that nothing which was maimed, or blinde, or that had any deformity, should be offered to him: and Solomon exhorts to honour God with our substance, and with the first fruits of all our increase. On the contrary, if a man detain any thing due to God, God calls it a spoyling or rob∣bing of him, and saith, that such are cursed with a Curse. Therefore S. Augustine tells us, that Date, & Dabitur, Give, and it shall be given you, are Bre∣thren.

In particular the rules of giving to the poor.

1. Because, as we shewed formerly, it is a sin not to give, therefore every one must give, except he himself be in extream necessity; out of which case every man must give somewhat, according to his ability. The reason is given by the Apostle, Every man shall be accepted according to that which he hath, and not according to that which he hath not. The Widows two mites are accepted, and she greatly commended by our Saviour: and he that gives a cup of cold water in Christs name: shall not want his reward.

Giving in some cases, and lending in other, are both enjoyned by our Saviour: and we have rules prescribed for the measure. Those Beleevers in the Acts, gave to every one, as they had need, they had respect to the necessity of the party; they were not like the prodigal, of whom the Heathen said, that he fared the worse for his luxury. Alms should be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, chast virgins; but they become 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, harlots, when they are prostituted without regard to the person. Neither as the Apostle saith, must men so give, that others may have, and themselves want, that others may finde case, and themselves disease; like those that have the passio diabetica, who can hold no∣thing, but give promiscuously to any so long as they are able, for by this means, their liberality doth perire liberalitate perish with liberality.

2. As for the measure, so also for the manner God gives rules; as, that we give freely, God doth not love 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not one that gives of necessitie, but a cheerful giver: Charity must not be wrung out of us. As we must not give pro∣miscuously, but use discretion, so we must 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, not search too curiously after the party, nor 〈◊〉〈◊〉 or weigh too much their worthinesse; for as the Heathen said, we must give not homini, to this man, but humanitati, to mankinde, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a fellow feeling compassion is due to nature, and to the Law we must give our approbation.

2. Another rule is given by the Wise man, Say not to thy Neighbour, go and come again, and to morrow I will give thee, when thou hast it by thee: we must give present∣ly, lest we be like him that S. Ambrose reproves, Qui pauperi dabit potum cum aci∣dum, panem cum mucidum, who will give the poor his drink when it is sowre, and his bread, when it is musty.

These are the rules 〈◊〉〈◊〉 which we must be guided in giving, and by thus doing, as the Psalmist saith, a man shall be sure to eat the Labour of his hands. The Lord will keep him in his sicknesse, he will be his Physitian, and his seed shall not want.

Neither shall he receive onely Corporal blessings, but by this means he shall abrum∣pere peccata, break off his sins.

For when a man findes his bowels open to the poor, it is a good signe and sym∣ptome of Gods mercy and forgivenesse to him. When Cornelius gave alms, his cal∣ling was neer. Our Saviour saith, Give alms and all things shall be clean 〈◊〉〈◊〉 you, speaking of Ceremonial cleannesse under the Law: and S. James saith, this is a part of that moral purity required under the Gospel, for pure religion and undefiled before God, is to visit the fatherlesse and widows in adversity, &c.

Besides all this, we shall hereby as the Apostle saith, lay up a good foundation against the time to come, when we shall be called to give an account of our stewardship; for this is that which will come in rationem, to be accounted for at the last day, the re∣lieving or not relieving of Christ in his members: I was hungry, and ye fed me, or fed me not, saith Christ. In the 〈◊〉〈◊〉 of the talents, the Lord asks the unprofitable servant, why he gave not his money to the exchangers. S. Ambrose on that place, asks who be those 〈◊〉〈◊〉, those money changers? and he findes at last, that Pauperes are Campsores, the poor be those money changers. And therefore he saith, If a man be to go into another countrey, where he shall need money, if he be in danger of thieves and robbers by the way, or if his money will not be currant in the place whither he is to go, he goes to the exchanger, delivers him his money, and takes a bill of his hand, which he carries with him, and so he fears neither robbers by the way, who he is sure will not rob him of a piece of paper, nor that he shall want currant money in the place he goes to: so saith he, is the case of every man in this life, he is travelling to his heavenly Countrey, and therefore he should do like a Traveller, who will neither load himself with that which may endanger his life, nor will passe for currant in the place to which he goes, but will so lay it out here, that he may receive it there.

Now, as Job speaks, We came naked out of our mothers womb: and as the Apostle saith, We brought nothing into this world, and it is certain we can carry nothing out of it, for if we would, we are sure to be stript of all as we go. The proud are robbed, saith the Psalmist, they have slept their sleep, and when they awake in the morning, they finde nothing in their hands. And then secondly, if a man could carry any thing in his hand, yet it is not gold and silver that will serve there, it will not be currant in an other world. Therefore the best couse is, in our passage hence, to make friends of the tem∣poral Mammon, to deliver it here, that we may receive the worth of it there. And this is, as Ambrose speaks, to be dives in libro sigillato, rich in the sealed book; as 〈◊〉〈◊〉 was, whose alms came 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, into Gods book of remembrance.

This is the committing of our wealth here to Christs factors and exchangers, the poor, for whom he himself is surety: what ye do to them, saith Christ, ye do to me, I will make it good: he gives us his bill for it, which is the very gospel, the word of God, which cannot fail, wherein he hath promised, that not a cup of cold water, but shall be returned. This is our warrant for delivering here, and receiving it there.

The Heathen man said, that works of mercy do swim out with us; and the Scripture saith, that the just, when they rest from their labours, opera eorum 〈◊◊〉〈◊◊〉, their works shall follow them; for when as others are like him that dreams of a great dinner, but when awakes, he is hungry: they that are rich in these works shall be surely re∣warded, their works shall be accounted to them: to them shall be said, Come ye blessed of my father, &c. 〈◊〉〈◊〉 conclude, he that follows after righteousnesse, by just dealing, both in getting and restoring, and after mercy, in using of his 〈◊〉〈◊〉, He shall finde life, and righteousnesse, and honour and 〈◊〉〈◊〉 hereafter in the world to come.

The last thing to be touched is according to the sixth rule, to procure the keeping of this precept in others, the Psalmist makes it a sin, not onely furare to steal, but

currere cumfure, to run with a thief; and Solomon saith, That he that is partner with a thief, destroyeth his own soul, therefore we must not communicate with others in this sin. And not onely must we observe this in the Negative part, but also in the Af∣firmative, we must draw others from the breach of the precept, as the Psalmist, who exhorts others, not to trust in oppression and robbery, and if riches increase, that they set not their hearts upon them. The like doth Solomon, when he saith, that bread of de∣ceit is sweet to a man, but afterward his mouth is filled with gravel, and therefore he warneth every one, not to let mercy and truth forsake him, so he shall have favour in the sight of God and man. Thus to avoid this sin of theft both in themselves and o∣thers, hath been the practise and endeavour of the Saints in all Ages.

Notes

• The connex∣ion and de∣pendance of this precpt and the fore∣going
• 1 Jon. 2. 16.
• Lev. 19. 11.
• Luc. 12. 15.
• Eph. 4. 28.
• 1 Thes. 4. 5. 6.
• 1 Tim. 6. 8.
• Matth. 6. 31.
• 1 Tim. 5. 8.
• Eccl. 6. 7.
• 2 Cor. 12. 14.
• The end of this Commandment
• Wisd. 15. 12.
• 1 Tim. 6. 5.
• Eccl. 10. 19.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, love of money.
• Gen. 26. 16.
• Prov. 18. 11.
• Gen. 26. 16.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Eccl. 5. 10.
• Prov. 30. 15.
• 〈◊〉〈◊〉. 4. 〈◊〉〈◊〉.
• Luke 12. 19.
• The 〈◊〉〈◊〉 and end of 〈◊〉〈◊〉 Comandment.
• 1 In respect of God.
• Matth. 5. 43.
• Luke 6. 36.
• 2 In respect of the Church.
• 1 Tim. 6. 20.
• 2 Cor. 12. 15.
• 3 In respect of the Common∣wealth.
• 1 Cor. 6. 7.
• Matth. 22. 21.
• 1 Tim. 5. 18.
• Esay 10. 2.
• Levit. 27. 21.
• Num. 18. 11.
• Rom. 15. 27.
• 4 In respect of private persons
• Exod. cap. 21. 22, 23,
• Eccl. 2. 24.
• Psalm 128. 2.
• 2 Cor. 12. 14.
• The original of Propriety.
• psalm 24. 1.
• Levit. 25. 23.
• Psalm 50. 10.
• 115. 16.
• 〈◊〉〈◊〉. 1. 18.
• Gen. 9. 2, 3.
• How meum & tuum came in.
• Gen. 4. 26.
• Gen. 4. 17.
• Deut. 11. 24.
• 1 Chro. 4. 39.
• 40.
• Judg. 11. 13.
• 26.
• Deut 19. 14.
• Philip. 14.
• Deut. 32. 8.
• Gen. 11. 9.
• Acts 17. 26.
• The lawfulnes of propriety.
• Gen. 4. 4.
• 13. 2.
• 24. 35.
• Josh. 13. 7.
• 14. 2.
• 17. 17.
• 14. 13.
• 19. 50.
• Prov. 5. 16.
• Ezek. 46. 16.
• John 19. 27.
• Acts 12. 12.
• 2. 44.
• 4. 32.
• 5. 4.
• 〈◊〉〈◊〉. 25. 35.
• 1 Tim. 6. 17.
• 18.
• 1 Cor. 16. 2.
• Act. 9. 36.
• 39.
• 10. 2.
• 20. 33.
• Math. 27. 57.
• Act. 16. 14.
• 8. 27.
• Rom. 12. 13.
• Deut. 2. 24.
• psal. 105. 44.
• Gen. 48. 21.
• 2 Sam. 8. 3.
• Jer. 27. 3. 6.
• Four things. in propriety.
• 2 Reg. 8. 6.
• Math. 20. 15.
• Ezech. 46. 18.
• Alienation and the several sorts of it.
• 1 Reg. 2. 21.
• Gen. 42. 25.
• Deut. 2. 6. 28
• Gen. 23. 16.
• Judg. 1. 3
• Math. 20. 2.
• Several kinds of contracts.
• Stipulatio.
• Sponsio.
• Chirogro∣phum.
• Syngrapha.
• Real con∣tracts.
• Caution. pledge.
• Mortgage. 〈◊〉〈◊〉. 5. 4.
• Suerties.
• Of the desire of wealth.
• Rules to mo∣derate our de∣sires.
• 1 Tim. 6. 8.
• Jud. 16.
• Exod. 16. 18.
• 2 Cor. 8. 15.
• Heb. 13. 5.
• prov. 30. 25.
• Gen. 30. 30.
• prov. 5. 15.
• 2 Cor. 12. 13.
• Excd. 30. 12.
• Math. 22. 21.
• 〈◊〉〈◊〉. 4. 28.
• 〈◊〉〈◊〉. 6. 31.
• Luke 12. 17.
• Prov. 30. 15.
• 〈◊◊〉〈◊◊〉
• 〈◊〉〈◊〉 in the Eye.
• 1 Reg. 21.
• Foaming at the Mouth.
• Eccl. 7. 11, 12
• Of the act for∣bidden.
• 2 Cor. 9. 11.
• 〈◊〉〈◊〉. 16, 〈◊〉〈◊〉
• 12.
• Of 〈◊〉〈◊〉 get∣ting in general.
• Prov. 6. 30.
• Deut. 23. 24.
• Levit. 19. 13.
• Hos. 7. 1.
• Abac. 2. 6.
• Mark 10. 19.
• 1 Tim. 6. 9.
• Prov. 28. 20.
• Prov. 25. 7.
• 11. 24.
• 12. 27.
• Abac. 2. 8.
• Prov. 22. 23.
• Psalm 55. 23.
• Prov. 11. 28.
• 1 Cor. 6. 10.
• 5. 11.
• The particular kinds of unjust getting.
• 1. By 〈◊〉〈◊〉 and violence.
• 〈◊〉〈◊〉. For mens own benefit.
• In time of 〈◊〉〈◊〉.
• Luke 3. 14.
• Ezek. 38. 10, 14.
• In time of peace.
• Esay 3. 15.
• By power.
• Esay 1. 23.
• Ezra 22. 27.
• Zeph. 3. 3.
• Gen. 31. 39.
• John 19. 10.
• Micah 2. 1, 2,
• 1 Reg. 21. 7.
• 1 Sam. 2. 16.
• Judg. 18. 25,
• 27.
• Gen. 21. 25.
• Esay 10. 1.
• Nehem. 5. 15.
• Luke 3. 13.
• Esay 3. 14, 15
• Micah 3. 3.
• Esay 3. 14, 15,
• Matth. 18. 28.
• Deut. 24. 10.
• 11.
• Esay 5. 8.
• By pretence of Law.
• James 2. 6.
• Psalm 94. 20.
• Eccl. 3. 16.
• Amos 5. 7.
• 6. 12.
• Esay 10. 2.
• 1. 23.
• Amos 5. 12.
• Deut. 16. 19.
• 1 Sam. 8. 3.
• 2 Sam. 16. 1.
• Exod. 22. 21,
• 22, 23.
• Job. 24. 〈◊〉〈◊〉 ver. 2. ad 9.
• 2 Sam. 12. 5.
• Pro. 22. 22. 23
• 2. For their neighbours detriment.
• Psalm 59. 5.
• Exod. 22. 5.
• 6.
• 7.
• 18.
• Job. 1. 16.
• Vnjust getting without pre∣tence of law or authority.
• Psalm 62. 10.
• Ezra 27. 26.
• By robbery, by sea or land.
• Luke 10. 30.
• Exod. 22. 2.
• Gen. 49. 6.
• Judg. 5. 6.
• Levit. 19. 3.
• Exod. 22. 4.
• Eph. 4. 28.
• 2 Thes. 3. 10.
• Of such as have no cal∣ling.
• Deut. 15. 4.
• Gen. 2. 15.
• 3. 19.
• Act. 19. 24.
• Deut. 23. 17.
• 18.
• Lev. 19. 29.
• 26.
• 31.
• Act 19. 19.
• psal. 83. 13.
• 1 Cor 7. 20.
• 1 Thes. 4. 11.
• psal. 83. 13.
• prov. 10. 5.
• Matth. 20. 8.
• Matth. 25. 30.
• Lawful wayes of acquiring.
• 1. By 〈◊〉〈◊〉.
• Job 6. 22.
• 2. By inheri∣tance.
• John 4. 38.
• 3. By industry, wherein are to be valued,
• 1 Labour.
• 2 Cor. 8 14.
• 〈◊〉〈◊〉. 24. 15.
• 2 Hazard.
• Josh. 15. 26.
• 1 Sam. 17. 25.
• 1 Chro. 11. 16
• 3 Charges.
• 2 Chro. 36. 〈◊〉〈◊〉.
• 1 Damage.
• Exod. 22. 5.
• 2 Money.
• Eccles. 10. 19.
• Levit. 25. 14. & 27. 18.
• 〈◊〉〈◊〉 close theft.
• 〈◊◊〉〈◊◊〉 Contracts.
• Acts 8. 20.
• Esay 5. 23.
• Mic. 7. 3.
• Acts 24. 27.
• Psal. 112. 5. & 37. 21.
• Luke 6. 35.
• Psal 112. 5.
• 2 In labour, and the reward of it.
• Ezek. 34. 3.
• Prov. 17. 16.
• Deut. 24. 15.
• Deut. 15. 14.
• In buying and selling.
• 1. The measure viz. Money.
• Esay 1. 22.
• 2. The commo∣dity.
• In the substance
• Amos 8. 6.
• Esay 1. 22.
• Quantity,
• Levit. 19. 34.
• Prov. 20. 10. & 11. 1.
• Quality.
• Manner of uttering.
• Gen. 43. 12.
• Levit. 19. 1.
• Jer. 9. 5.
• 1 Thess. 4. 6.
• Luke 19. 8.
• 3 The price.
• Prov. 20. 14.
• Amos 8. 6.
• Mich. 7. 2.
• Levit. 6. 5.
• Psal. 24. 4. & 15. 4.
• 1 Pet. 2. 1.
• Tit. 2. 10.
• Luke 16. 6.
• 2 Reg. 5. 22.
• Jo. 12. 6.
• Deu. 21. 20.
• Prov. 29. 3.
• Luke 16. 1.
• 12. 45.
• Ephes. 6. 6.
• Luke 17. 9.
• Prov. 18. 9.
• Mat. 25. 26. 30
• Eccl. 2. 7.
• Gen. 16. 6. 9.
• Phil. 13.
• Theft without the family.
• Sacriledge.
• Lev. 5. 15.
• Rom. 2. 22.
• Judges 9. 4.
• v. 53.
• 2 Chron. 24. 7
• 23. 15.
• 24. 7.
• Dan. 5. 2.
• Vers ult.
• Publick theft.
• Peculatus.
• 2 Kings 12. 15
• Private theft, personal and real.
• Exod 21. 16.
• Deut. 24. 7.
• 1 Tim. 1. 10.
• Gen. 40. 15.
• Matth. 26. 15.
• Job 1. 15. 17.
• Exod. 22. 1.
• Exod. 22. 7.
• The aggrava∣tion of all.
• Exod. 22. 21, 22, 23.
• Deut. 24. 17.
• Job 24. 3.
• Prov. 23 10.
• 11.
• Against enclo∣sing of Com∣mons.
• Jos. 14. 13. 14.
• Deut. 19. 14.
• Deut. 27. 17.
• Hos. 5. 10.
• Mich. 3. 4.
• Job 23. 2.
• Of the vertue of just getting.
• Prov. 16. 8.
• Tim. 6. 5.
• Gen. 43. 12.
• Gen. 30. 33.
• Of Restitution.
• Numb. 5. 7.
• Job 20. 18.
• Neh. 5. 11. 12.
• 13.
• Rom. 13. 7.
• Luke 19. 8.
• Deut. 21. 15.
• 16.
• Exod. 22. 7. 10
• 〈◊〉〈◊〉 2. 7. 〈◊〉〈◊〉
• 1 Sam. 20. 15.
• 2 Sam. 9. 1.
• Luke 20. 14.
• Levit. 6. 4, 5.
• Numb. 5. 8, 9.
• Exod. 22. 14.
• Exod. 22. 14.
• Psalm 15. 4. & 37. 21.
• Exod. 22. 26.
• Eze. 11. 7, 12. & 33. 15.
• Prov. 22. 26. & 20. 16.
• & 6. 1, 4.
• Reginald. 〈◊〉〈◊〉 paenit. lib. 10. tract. 3. n. 135
• 〈◊〉〈◊〉. cas. cons. tract. 32. cap. 1
• Addition 35.
• Concerning 〈◊〉〈◊〉. This Should have been at fol. 475 The Casu∣ists, &c.
• Ezek. 33 15. 18. 6, 12
• Luk. 19. 8, &c.
• See the fourth Addition p. 58.
• Exod. 21. 13 19. 22, 3. 14. 14. 15. 23. 1.
• Deut 19. 19.
• Thom. 2a. 2ae. q. 62. a. 7. 〈◊〉〈◊〉. l. 10. 〈◊〉〈◊〉. 3. 〈◊〉〈◊〉. 135.
• Filiucius tract. 32. cap. 1, &c. 2 Sam. 14. 30. & 12. 7.
• Psalm 50. 18.
• Rom. 13. 7, 8.
• 〈◊〉〈◊〉. 24. 13, 14, 15.
• 〈◊〉〈◊〉. 22. 13. 14
• Levit. 6. 5.
• Matth 25. 41.
• 〈◊〉〈◊〉. 4. 27.
• Luke 19. 8.
• Prov. 3. 27.
• 2 Cor. 8. 12.
• Cod. qui bonis cedere possunt: & ff. de cessio∣ne bonorum.
• See Thom. 2. 2. q. 62. Cajet. Valent. & reliq. ibidem. Summist. verb. 〈◊〉〈◊〉. Scholastici in Sent. 4. dist. 15. Soto de Just. & jure lib. 4. q. 6, 7. Lessius de Just. & jure lib. 2. cap 7. Azor. to. 3. lib. 4. Molin. tract. 2 Disp. 714, &c. Navar. Enchirid. cap. 17. Covar. ad Reg. peccatum. 2 Par. n. 5.
• Luke 8. 14,
• Of the right use of riches
• Eccl. 6. 7.
• Eccl. 6. 2.
• Pro. 5. 15, 16.
• Gal. 6. 8.
• John 13. 29.
• The first use, which concerns our selves.
• Two extreams to be avoided.
• 1 Niggardlines
• Eccl. 4. 8.
• James 5. 3.
• Hos. 8. 7.
• Luk. 12. 19, 20
• Psalm 41. 3.
• Job. 20. 10.
• 2. 〈◊〉〈◊〉
• Luke 16. 19.
• Luke 14. 28.
• 1 Sam. 23. 36.
• Psalm 69. 22.
• Prov. 5. 11.
• Job. 20. 13, 14 15.
• The second se of riches, 1. Concerning others.
• Acts 20. 35.
• 2 Cor. 9. 11.
• We must know two things.
• 1. By what te∣nure we hold our riches.
• Deut. 26. 2. 10
• Vers 13.
• 2. What we are to conceive of the poor.
• psal. 41. 1.
• Deut. 15. 11.
• Vers 7.
• Vers 9.
• Vers 8.
• Mat. 5. 42.
• Luke 19. 13
• Mat. 25. 35. 40
• Prov. 20. 10.
• Phil. 2. 1.
• 1 John 3. 17.
• Exod. 23. 11.
• Lev. 19. 9, 10.
• Deut. 22. 1.
• A threefold necessity.
• Tho. 2. 2. q. 32. a. 5. 6.
• Cajet. tom. 2. opusc. tract. 5. c. 6.
• Navar. Enchir.
• c. 24. n. 6.
• 1 Tim. 5. 8.
• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 〈◊〉〈◊〉 quod 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, quantum potestis maxi∣mè, it a respon∣det 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• Deut. 16. 〈◊〉〈◊〉.
• 2 Cor. 8. 23.
• Rom. 12. 13.
• 2 Cor. 9. 13.
• 2 Cor 9. 1.
• 2 Cor. 8. 19.
• 2 Cor. 9. 5.
• Gal. 6. 8.
• Hos. 10. 12.
• 2 Cor. 9. 6.
• The third rule, That this Law is spiritual.
• Mark. 7. 22.
• 1 Tim. 6. 5.
• Of covetousnes
• Prov. 30. 15.
• 1 Tim. 6. 9.
• Pro. 21. 15, 16
• Prov. 28. 20. & 20. 21.
• Luke 16. 6.
• Eccl. 5. 9.
• John 12. 6.
• Zach. 5. 4.
• Job. 20. 15.
• 〈◊〉〈◊〉. 25.
• 35. 40. 45.
• Ezek. 13. 19.
• Prov. 30.
• 1 Cor. 6. 10.
• The fourth rule concerning the means that 〈◊◊〉〈◊◊〉 the 〈◊〉〈◊〉 of this commandment.
• 1. Contentation
• Heb. 〈◊〉〈◊〉. 〈◊〉〈◊〉.
• Matth. 6. 25.
• Luke 6. 22.
• 1 Pet. 5. 7.
• psalm 55. 23.
• 1 Tim. 5. 8.
• Ezek. 33. 31.
• Psalm 128. 1.
• 2. To walk in our wayes, that is,
• 1. To have a lawful calling.
• 2 Thes. 3. 11.
• 2. To be per∣swaded that riches are Gods gifts.
• 1 Thes. 3. 8.
• Ephes. 4. 28.
• Deut. 15. 11.
• Gen. 26. 11.
• Gen. 30, 33.
• 43.
• Gen. 32. 10.
• 〈◊〉〈◊〉
• Numb. 24. 11.
• 2 Sam. 25. 26.
• phil. 4. 12.
• prov. 5. 12.
• 6. 12.
• 3. To live ac∣cording to our means.
• Tit. 2. 12.
• 4. To observe the rules for getting and u∣sing of riches.
• 1. For getting by donation, gift, &c.
• Gen. 14. 23.
• Gen. 23. 16.
• 2 King. 5. 15.
• 2 King. 4. 11.
• Phil. 4. 15.
• Acts 16. 15.
• 2. By 〈◊〉〈◊〉.
• 3 John 3.
• Gen. 31. 6.
• 2 〈◊〉〈◊〉. 31. 18
• Exod. 16. 3.
• 3. By contracts wherein must be considered,
• 1. The need of the thing sold.
• 2. The use.
• In a just price are 3 degrees.
• 1. 〈◊〉〈◊〉.
• 2. 〈◊〉〈◊〉.
• 3. Rigidum.
• Levit. 27. 13.
• 15. 19. 27. 31.
• Gen. 41. 24.
• Lev. 25. 16. 14
• Rules for resti∣tution.
• Numb. 5. 7.
• Prov. 6. 4.
• Matth. 18. 26.
• 2. Rules for the use.
• 1. For preser∣ving our estate.
• Prov. 27. 23.
• Vers 24.
• John 13. 29.
• 2. For 〈◊〉〈◊〉 it out.
• Luke 6. 12.
• Deut. 26. 14.
• Exod. 16. 23.
• Luke 14. 28.
• Rules for re∣lieving the poor
• psalm 41.
• Deut 15. 11.
• Matth. 25. 45.
• Deut. 6. 16, 17
• Deut. 26. 5.
• 10. 13.
• 1 Cor. 13. 5.
• Ephes. 4. 24.
• 1 Chro. 29. 14.
• Mark 14. 4.
• Deut 15. 21.
• prov. 3 9.
• Mal. 3. 9.
• 2 Cor 8 12.
• Luke 21. 4.
• Eark 7. 41.
• Matth 5 42.
• Acts 2 45.
• 2 Cor. 8. 13.
• Prov. 3. 28.
• Motives to works of mercy
• psalm 128. 2. & 41. 3. & 37. 25.
• Dan. 4. 27.
• Acts 10. 2.
• Luke 11. 21.
• James 1. 27.
• 1 Tim. 6. 19.
• Matth. 25. 27.
• Job 1. 21.
• 2 Tim. 6. 7.
• psalm 76. 5.
• Job 35. 7.
• Revel. 14. 13.
• The 6. Rule.
• 〈◊〉〈◊〉. 50. 18.
• Prov. 29. 24.
• Psa. 62. 10.
• Pro. 20. 〈◊〉〈◊〉
• Prov. 3. 3.