A Complete Body of Divinity

SERMON CXCVIII.

WE have Considered some General Rules for our right understanding of the Affirmative part of this Precept. It follows, that we proceed to a more particular laying open of the Principal and Comprehentive D • ties that we are enjoined in by it.

IN the Answer before us, we may observe,

• 1. The Object about which this Precept is concerned, viz. Wea • th or outward Estate: Which comprehends under it, whatsoever may be serviceable for the Necessity, Convenience or Comfort of the Body, or any way serve the Advantage of the Temporal Life of the Man.
• 2. The Subject concerned in this Precept, Our selves and others, i.e. other Men; for it refers to the Love that we owe to our Neighbor; and we formerly observed, that every Man oweth this Love to Himself in the first place, and is by it to regulate his Love to his Neighbor.
• 3. The Duty itself, comprehensively laid down in two things, viz. The Lawful Procuring, and Furthering of it: Intimating, that there is an Unlawful doing this, which Men are in danger of, if they do not take the greater heed to themselves; and giving us to understand, that God hath in the Moral Law, circumscribed this matter, and given Rules about it, which we ought, with greatest Circumspection to heed, in all our Management of these outward Concerns.

FOR the better laying open the Duties here required, we may reduce the whole, to Two comprehensive Heads.

• 1. The righteous Obtaining and Possessing of our share in these things.
• 2. The righteous Improvement that we are to make of them; for this also comes within the Comprehension of this Precept.

First, THERE is a Righteousness to be observed in the Obtaining and Possessing of our share in these things. We formerly took notice, that Mankind in general are entitu • ed to these things, by an Act of Divine Beneficence, from Him who is the first Proprietor, and Lord Pa • omount over all things, viz. GOD Himself: But then, there is a Way in which Men come to have their particular share in these things, prescribed by God Himself; and this is that which we are now concerned to inquire after; it being our Directory in out Prosecution of these things.

AND here in general, We have then a lawful • laim to these things, when we Gain them so as that we neither violate our own Consciences, nor offer any Wrong to others, either by Violence or Fraud.

BUT this may be more particularly & distinctly laid open. And here, a Man may come to have Right of Property in an Estate, either more Immediately by himself, or more Mediately by others; which may be considered severally.

1. A Man may obtain this Right more Immediately by himself. And here, there are Three ways, in which he may lawfully get an Estate. And here I shall not sp • ak distinctly about the difference between a Real and Personal Esta • e; for whatsoever difference Civil Laws and Customs have made between thes • , upon grounds of Prudence or Policy; yet the Righteousness in coming by a Property in it, and a Power of Disposing of it, is the same: and that is the proper Theological Consideration of it.

And,

1. BY an orderly Si •• ure of that which before was no Man • s particular Prop • rty, but •• y in Common. When I say no Man • s, I intend, that it neither belonged to an particular Person, not to any Community of Men associated in a Civil C ••• ness And the Reason of this is in the Law of Nature, and is confirmed by God's first Constitution, Gen. 1.28. And renewed after the F • ood, Gen. 9.1. God a first gave to Adam, as the common Head of Mankind, and so in him to his Posterity, a common Claim to • hese things. And when afterwards the World was laid wast by the Flood, and Noah was the Head of the Renoration of Men, for t • e new Peopling of the desolate World, He Confirmed it: We are therefore told, Psal. 111.16. — The earth hath be given to the children of men. And it is observable, that the Word Subdue, in Gen. 1.26. properly signifies, In bring a thing under one's Power, i. e. To sie •• it for Use: So that it is evident, that such a Portion of the Earth, 〈◊〉 is not Possessed by any other, is without a • particular Lord, and is a Vacuum Domi • ili •• , and lies ready for any Man's Service, who shall fix upon it, and make Use of it as his own: And the same C • aim lies open for any Place, which, though' formerly Possessed, is utterly Deserted: (Hence that in, 1 〈◊〉 . 4.39, 40.) And they who thus sieze and Occupy it, have a good Time of Possession, Ratified to them by the Charter of Heaven. Hither also belongs the finding of Treasures, in or on the Earth, which have no Proprietor; but, God Provide • a • lie leads these to them, or makes a discovery of them Casually: These also may lawfully be siezed, and taken P • ssession of by the Finder; for they were before Common, and came within the Privilege of the former: Only this may not he extended to Lest Goods, which have another Ownner; and Justice requires, that Endeavors be used, that they may be restored; but if no su • h can be found, who shall show a better Claim than the Finder?

2. BY Spoils lawfully taken in a just War. Touching the Lawfulness of Wi • , we considered under the Sixth Command; where also we took Notice, when a War may be accounted Just. Now it is certain, that when God delivers up an Enemy into the hands of those who fou • ht against them, in a lawful and necessary Quarrel, not only their Pe • sons, but their Estates do fall into the lawful Possession of the Conqueror; for they have by this made a Forfeiture: And • s it is Ce • ency to spare them, so it is Justice that they suffer, for their injurious treating their Neighbors. Hence the Word of God Warrants this, Numb. 31.12. 1 Sam. 30.23. Deut. 20 14. Only observe, that because War is to be made by lawful Authority, it therefore follows, that there is a Division to be made according to ••• uity; but the Prey • s lawful, and everyone hath a share in it: And it is allowable that the Soldiers should have a Liberty to take something for themselves, besides what is to •• e to a • ust Dividend: Hence that, Numb. 〈◊〉 53. Though in this Case, Humanity is to 〈◊〉 used, and all unnecessary Cruelty to be •• ided, as was formerly observed.

3. BY Labor or Industry in a lawful Cal • ing. all this Immediate, not in respect of the Providence of God, for it is a Medium appointed 〈◊〉 Him, to be used by us, in order to our ob •• ing the Conveniencies and Comforts of •• is Life; but with respect to Men, because •• rein his Immediate Dependance is upon God 〈◊〉 His Blessing upon his own Diligence in his employments.

AND here I shall take the liberty to Com •• ate; because all, both Men, Women and children are concerned in it; and neither •• ch nor Poor, Noble nor Ignoble are discharged from it.

HERE then we may Enquire, 1. Wherein 〈◊〉 appears that everyone ought to be Occupied in some lawful outward Calling? 2 What •• ay be accounted a lawful Calling? 3. What 〈◊〉 required to the honest Exercise of a lawful •• lling or the following it Lawfully.

Quest I. WHEREIN it appears that Every 〈◊〉 ought to be Occupied in some Lawful outward •• lling?

Answ. THE word Calling is variously used: 〈◊〉 we know that sometimes it is put for •• e S • ate into which a Person is put by Con ••• sion, which is Spiritual; but that is not •• ere intended: I therefore say an outward Calling, and by it I understand some honest Employment, wherein Persons do Occupy themselves for the convenient Support of the Affairs of this Life, in the Post that God's Providence sets them in: And by the Affairs of this Life, I intend, not only his Private and Personal Concerns but also the Common Benefit of Mankind among whom he lives, and the Body Politick or Ecclesiastical whereof he is a Member: For every Man is bound to do hi share for the Support of these, as well as of himself and his Family.

NOW there is a twofold Calling which all Men are concerned in, General and Particular.

THE former is called General, because All Men are equally bound to it, and it is one and the same to all; and that is, the Devoting of themselves to the Service of God, and the •• king out of their own Salvation: The •• ess of it is, to serve to the great End they •• re made for, and in it to obtain Eternal Life: Hence that Advice, Phil. 2.12. Work 〈◊〉 your own salvation with fear and trembling. This is never to be neglected; for everyone ••• h 2 Soul to save, and hath a Rule given •• m, how he may attain it.

THE Particular Calling is that which newly concerns this Life, and the Affairs of that immediately; though' it is to be subservient to the other, because Man is to be ultimately •• d for the Glory of God: But because it is that Wherein the Man is to uphold his present Sunsistence, and be Beneficial in his Generation to Mankind, it so hath a reference to this Life. Now because Mankind are made for Society, and they h • ve • mu • ual Dependance one upon another, and there are 〈◊〉 at many Employments requisite for t •• s End; hence particular Callings are • ive •• , 〈◊〉 no one Man can pursue them all But that every Man ought to Employed in someone or other, is the thing under Consideration: and this both the Light of Nature and the Word of God give their evidence unto. My meaning is, that Man is made for Labor, and not for Idleness; and that nothing else can Excuse from it, but when the Providence of God disableth him for it, by some Infirmity of Body or Mind, which makes him incapable of it; as Sickness, broken Bones, or Distraction. And many Evidences may be given for this, which I shall only mention.

1. THAT God required this of Man in his State of Integrity. When God made Man at first, and had given him the Lordship over the Earth and Sea; yet we read, Gen. 2.15. The Lord God took the man, and put him into the garden of Eden, to dress it, and to keep it. Which saith that He found Business for him, to take Care of his Bodily Concerns; and this was agreeable to the Nature and Constitution of Man, and the Active Powers which were put into him at first; so that this was not a fruit of the Curse, but a Moral Duty laid upon him as he was a Creature put into such an Order of Being. It is true we read in, Gen. 3.19. In the sweat of thy face shalt thou eat bread. But this doth not intimate that Labor and Diligence was of the Curse, but only the Toil, and Travail, and Wearisomeness attending it, which had he not Fallen, would have been Pleasant and Delightful, and no way l • ksome.

2. THE Word of God everywhere requires it of Man, as the way 〈◊〉 Prosper ••• , and forbids the neglect of it with Threatning We have the Apostles Precept, 1 Thes. 4.11▪12. And study to be quiet, and to do your own business, and to work with your own hand • (as we commanded you) That ye may walk •• nestly toward them that are without and that ye may have lack of nothing. And his Caution in, 2 Thes. 3 10. If any would not • o • k, neither should be eat. And it is given as one part of the Character of a Virtuous Woman, Prov. 31 16. Sec. and Ver. 24. It is therefore recommended as the way to Prosper, Prov 10 4. 13 4. 22 29.

3. THUS only can a Man be Profitable, in all the Civil Relations that he bears. This is the only way for him to live Honestly in the Place that God hath set him in: And this is the way for him to Support himself, and not be a Pest to the Community he lives among. This is necessary that he may Provide for his Family, and Support them honourably and comfortably; and prevent his using dishonest and unlawful Courses for it: Thus only can he serve the Public, and contribute to the upholding of Church and State; and prevent his being a D •• n • in the H •• e: And he owes not only 〈◊〉 Wealth in pr • p •• tion, 〈◊〉 himself also to the Public, and we are t • l •• , I •• m 〈◊〉 If any 〈◊〉 provide 〈◊〉 for his 〈◊〉 , and s •••• y •• those 〈…〉 : de • ied the f • lt, and is 〈…〉 an inside • .

4. THE Pr •• ice of all 〈◊〉 and •• ll Regulated Governments 〈◊〉 establish this. Among the G ••• i • ns, not only did Drac • 's Laws that were written in Blood, punish Idleness with Death; but the more mild Laws o • Ly • urg •• and S •• on, provide that no Man should Live out of Business; that Children, as soon as capable, should be carefully Educated in some Employment; and that every Man should once in a Year, give a true Account in what way he had Maintained himself, and his Charged; and put a Nice of Disgrace on all that could not make it appear that it was in a Lawful Calling.

5. THE Irrational Creatures preac • this Leisure. All of which in their Kind, by an Instinct of Nature are diligent for their own Supply: And the Spirit of God sends Slothful Persons to School, to Learn of them, Prov. 6.6, 7, 8. And Experience tells us, that in the Common wealth of Bees, no Drone is suffered, but is driven out of the Hive, as a thing unprofitable: Hence that of the Poet, Ignav •• s • rmas, &c.

6. WITHOUT s •• s Employment, Mankind is exposed to all manner of sinful Temptations. We formerly took Notice, what influence Idleness hath into the Breach of the Seventh Command; and it may be applied to all the rest of the Precepts of the Second Table: So that for Men not to Live in an honest Employment, is the way to all Mischief. Well then did one s • y, 'Doubtless, the willfully useless Man had "better to be in the Earth, than upon the Earth. But I shall not here further insist.

Quest. 2. WHAT may be counted a Lawful Calling?

Answ. IT is necessary, that we a little Comm • ra • here; for though' in strictness, nothing can be justly denominated a Calling, but that which is Lawful; for, by a Calling, Men properly understand, such an Employment as God approves of, and calls Men in His Providence to apply themselves to; yet there are those Employments, which too many addict themselves to, which have no Divine Warrant; and therefore we had need to be well informed in this Affair.

AND here let us observe, that a Calling or Employment, with respect to it's Lawfulness, may come under a double Consideration, either as it is considered in itself, or with resi • ct to this or that Person.

(1.) WHEN may a Calling be Lawful in It self?

A. A Calling is then Lawful in Itself, when it Answers the Ends of it, according to the Rules prescribed in the Word of God. God hath not only commanded Employment to Men, but He hath limited what is Right, and what is wrong: and he cannot Transgress the Limits set, without Sin.

AND here observe these Rules,

• 1. IT must be a Calling in which a M •• may •• e • and • ray •• r 〈…〉 . Prosperity in any Employment 〈…〉 •• ods 〈◊〉 God's Blessing, ( Isal. •• . 7. begin 〈◊〉 •• d we 〈◊〉 to Pray over our Affairs, that •• d will So 〈◊〉 us in them; and we must Pray in Faith, 〈◊〉 we would Speed with Him Nothing therefore 〈◊〉 be Lawful, but what God hath e •• en a Promise to us about, in our faithful serving Him 〈◊〉 If therefore, we cannot serve Him in our following of it, we may be sure it is Un • awful 〈◊〉 us, and to be avoided.
• 2. IT must be such a Calling as is cons •• with our observing the • th • r Precepts • f God's Law. None of the Commands of God do C •• one with another, • or • ay a necessity on 〈…〉 brea • one, for the observation of •• there: We are by this Command, b •• d to W •• k for 〈◊〉 Livelihood and support of all 〈◊〉 and Cencerns but it is not enough that in this way we see a •• rational Probability of advancing an Estate 〈◊〉 this World, but if by so doing we must vio •• any other Precept, that tells us, it is not Lawful: If we cannot Worship God, and Serve H •• in it, and show all th •• Love to our Neighnour which is required in the Second Table, it is 〈◊〉 Lawful for us to follow it, J • m. 2.1 • .
• 3. IT must be such a Calling, as is of 〈◊〉 〈◊〉 to others. It is not sufficient that we ha •• a prospect of Gain to Our selves, by it. b •• 〈◊〉 must have a respect to the Common Good 〈◊〉 Mankind. Such V •• ations only are Law •• wherein we may Advantage ourselves with •• real Harm to others, or necessary Damage 〈◊〉 the Public. For we are not to Live for 〈◊〉 selves only, but for others too; and that g •• ral Precept is ever to be attended by us, M •• 22.39. Thou shall • love thy Neighbor as •• self. And that Golden Rule given by our S •• viour, Matth. 7.12. All things whatsoever y •• would that m • n should do to you, do ye eve • 〈◊〉 to them.
• 4. IT must be a Calling of Good Rep •• It is true, there are some Callings more H •• ble, others more Despicable; but this is not 〈◊〉 thing I here intend; but there is a Moral •• spect here to be had, and all Christians ou • to have a regard to it, for the Honor of G •• and their own Good Name. Some Callings have an Ill Report among sober Men, not 〈◊〉 the mean • ss of them, bu • for the scandalous •• cleaving to them; and such a Calling no 〈◊〉 that stands upon the Credit of Religion, or 〈◊〉 own Repute, will willingly follow: He •• that, Phil 4.6. If whatsoever things are of 〈◊〉 Report—. But these things may be 〈◊〉 particularly Exemplifyed, when we come •• the Negative part of this Command.

(2.) WE may now Enquire, when a •• ling may be Lawful for th • s or that Person 〈◊〉

Answ. IT is here to be taken for gra •• that a Calling in it's own Nature, may be Lawful and Laudable; and yet it may be a Si •• this or that Person to undertake it, as will pear in the sequel. Here then we may ta •• short Account of lawful Vocations. Obs •• th • n, some are Public, others are Privi •• 〈◊〉 PUBLICK ••• anges are such, wherein 〈◊〉 do serve in a Public Station, and for the 〈◊〉 Benefit immediately. And these are ••• der Civil or Religious: and they compre ••• all such as are, by virtue of their Office, ••• ged to lay out their Time & Care, in serving 〈◊〉 Public; and for that end, there is a suffi •• •• 〈◊〉 honorable Support due to them, from the public whom they so serve. And this is the 〈◊〉 and immediate End of these Callings, so 〈◊〉 as they refer to this Command, inasmuch as 〈◊〉 hath appointed Labor to be the Modium, 〈◊〉 which we are to maintain ourselves & ours; 〈◊〉 it is Wages due to us from you, for whom 〈◊〉 ••• y out our Time & Strength. To the for ••• of these belong all Civil & Military Offi ••• who are kept in actual Service;as also all such as are employed for the Education of Chil ••• in good Literature: To the latter, all such 〈◊〉 we called to serve at the Alta • ; and so lay 〈◊〉 themselves for the good of the Souls of 〈◊〉 ; and to these also there is a Maintenance 〈◊〉 due, as the Apostle proves, both from it 〈◊〉 of Nature, and the Law of God 1 Cor. 9.

2. PRIVATE Callings or such, wherein 〈◊〉 do nextly serve the Providence of God, for their particular support, & supply of the things of this life. Tho' these also are to serve ultimately to the Glory of God, and the common 〈◊〉 of Mankind, of whom they are Members; and these comprehend under them, all the other Employments, which come within the Rules of Lawful, before given us, which would be end ••• here to enumerate. And here we may in •••• d observe, that it would be neither for a 〈◊〉 own advantage, nor for the common benefit of Men, for all to follow, one & the same Calling; and for all to aspire after it. because they think it more hounourable, more profitable, or 〈◊〉 easy; is a false measure, and tends to the time of human Society. Hence it follows, that every Man ought to observe a Call in God's Pro ••• nce, to direct him in his seeking & engaging 〈◊〉 particular Calling if he expects God's a • p •• ation and blessing in it. And for this • e •• ght to be well satisfied, that he hath a Call of 〈◊〉 according to Scripture Rules; and therefore to bring it to, and try it by them. Now God calls Men to this or that Occupation, either ••• ordinarily or Ordinarily.

1. THERE is an Extraordinary Call, which •• d gives some Men to some Employment; and 〈◊〉 more peculiarty respect the Public Employments of Men. Thus in former times God 〈◊〉 more Immediately: Thus were Moses and A • ron called & empowered: Thus was Saul 〈◊〉 to the Kingdom; and thus were the Prop • e • s of old to that function. Thus the Prophets, Apostles & Evangelists in the Primitive ••• es of the Gospel Church, Gal. 1.1. And it is to be observed, that as God made His mind ••• n to them by Immediate Revelation, so there 〈◊〉 not required Amecedent Fitness for it, but with the Call, God bestowed it on them. Hence we read. 1 Sam. 10.9. J • r 1.9. Luke 24.45. 〈◊〉 these are for the present in most part, if 〈◊〉 wholly ceased.

2. ORDINARY: And this is to be kn • wn by us Mediately; not by inspiration, but by searching the mind of God about 〈◊〉 and is g •• verned by His Mediate Providence. And •• re I shall only offer,

(1.) IN regard of Public Employments, there must be a • Call by Men. I dispute not here the particular Way or Mode of this Introduction, which is a Prudential and is very different among Men; and the consideration of that belongs to the Fifth Command. But, though' God hath given to Men Directions, for the Qualifications of Men: yet the Determination of it, upon this or that Person. is nextly Human: Nor can any Fitness in the Person introduce him unless he be so Called, nor can he impose himself Th • s therefore was one Maxim acknowledged, 2 Sam. 16.18. Where the Lord and this people & all the men of Israel cho • se, his will I be, and with him will Parade.

2. IN both Public & Private Callings, every Man is to have regard, to his own Fitness to Discharge such an Employment. There are Gifts to be regarded, which if a Man have not, neither a desire of, nor an Invitation by Men to such a Service, ought to satisfy him; and the reason of this is very plain, because they have no Promise that God will give them Gifts Immediately, upon their daring to undertake in it; and without these Gifts, they can never serve God, nor profit Men nor keep a good Conscience, in pursuing such an Employment. And this is true, not only in regard of Public Callings, the Misery of bringing Persons unqualified into which, whether through their Ambitious Winding themselves in, or the Prejudices of Men concerned in the affair; is too notoriously experienced among Men, to need any other Proof given o •• i. But also in private Occupations, when Persons • ave neither a Faculty for it, nor were ever Educated to it, meddle with a Business in which they are unskilled; and must therefore unavoidably, either hurt themselves, or others, or both; and so cannot comply with the Rules of Commutative Justice. Thus therefore it is necessary, that either the Calling be such, as the Man may by a Natural Genius take unto, (as some there are) or hath been instructed in, by a laudable serving to such a Trade, and is acquainted with the Rules of it. Hence that, Prov. 14.8. Th • wisdom of the prudent is to understand his way: but the folly of fools is deceit. And if a Man hath a Will to be honest, yet if he hath not a Sk • ll in his Calling, he must needs err, in the occupying himself in it. And this will serve to reprove the folly of those that neglect their Children in their Youth; and do not take care to bring them up to such things, as may Qualify them for the serving of their Generation, in such a Post as the Providence of God shall see meet to set them in.

SERMON CXCIX.

Quest. 3. WHAT is requisite, to the honest Exercise of a lawful Calling

Answ. WE are here to observe, That if the Calling itself be not Lawful, it is impossible for us to follow it Honestly, but it must be avoided: But on the other hand, the Calling itself may be both Lawful in itself, and Lawful for us; and yet, if we have not a Care to ourselves, we follow it Unlawfully, and so Sin, and procure a Blast of Heaven upon it. For the Word of God hath not only directed us about the Callings themselves, but also the manner of out Employing ourselves in them; for these also come under the Regulation of the Moral Law, and we are to serve God in them.

I shall not here point at all the Rules which are given by Divines on this Account, but only such as properly refer to the Man himself, considered as he is more immediately concerned to procure an honest Livelihood; for, as to the Honesty to be used in his Transaction with others, it will come under an after Consideration. And there are Four Duties here mainly to be observed:

• 1. GOD requires of every Man Diligence in his Calling. He is to make it his Business, and lay himself out in the pursuit of it. The Word of God everywhere commends this Diligence, as that which God both expects and approves: Hence those Passages, Prov. 27.23. 〈◊〉 thou diligent to know the state of thy stocks, and look well to thy berds. And, 12.24. The hand of the diligent shall bear rule: but the slothful shall be under tribute. 27. The slothful man r •• steth not that which he took in hunting: but the substance of a diligent man is precious. And that is one thing intended in, Gen. 3.19. In the s • eat of thy face shall thou eat bread. Now this Diligence is his making of his Calling his Business, and his Improving of his Time about it; and it contains in it, both his Contriving of his Work for the best Advantage, and his pursuing of it with Sedulity; so that both the Labor of the Head and the Hands is included in it. This is not so to be understood, as if it were Unlawful for a Man to Divert from his Work, and solace himself with necessary Refreshment under it. God hath allowed to Man a Time to Eat and Drink, else his Sprits would be Tired, and he incapacitated for his Business. And He hath allowed him a Time for his natural Rest with Sleep, without which he cannot Subsist, ( Psal. 104.23.) And one next end of Man's Labor is, to Support his Body, and that implies that he must have a suitable Time for his ordinary Repose: Hence that, Eccl. 5.18. Behold that which I have seen: it is good and comely for one to eat and to drink, and to enjoy the good of all his labor that the taketh under the son, all the days of his use, which God gives him: for it is his portion. There is also a Relaxation which God allows Men's, for the moderate use of Recreation, for the Recruiting of his tired Spirits, that with fresh Vig ••• he may attend his Employment; which is a Moderation of the Curse. But it intends a careful Attendance on the Work which God calls the Man to, in all the proper Season of it; and this, as it refers to the Man's serving to the designs of the present Life, properly belong to this Command.
• 2. IT requires a prudent Observation & Improvement of the proper Seasons & Advantage for his doing the Work of his Calling. We 〈◊〉 of the good Man, Psal. 112.5. He will guide his Affairs with Discretion. And we are assured, that God hath appointed to every Work under the Sun, it's Season, Eccl. 3. 〈◊〉 . The Providence of God over-rules and orders the Affairs of Men; and there are some stated Seasons laid out by this Providence, which when slipped by, are irrecoverable. Hence that, Prov. 20.4. The stu • gard will not slow by reason of the cold, therefore shall be beg in harvest, and have nothing. And there are other Seasons not stated, but are emergent Opportunities, which are to be observed from the Circumstances of things wherein great Advantage is offered, which if neglected, may not come anymore: Hence that, Eccl. 8.6. To every purpose there is time, and judgment, 〈◊〉 the taking Notice of, and carefully Impro •• such Seasons, belongs to that Prudence which God hath made our Duty to exercise in 〈◊〉 outward Affairs; and it is a Sin as well as a Punishment to be void of it, and not to partice it: Hence that, Isa. 28.26. For his God doth instruct him to discretion, and doth 〈◊〉 him
• 3. IT must be followed with a due Diference on the Governing Providence of God, as to the Success. We are indeed to Labor th •• we may Live in the World; but this is a subordinate End, and must be Regulated by one that is beyond it, which is the Glory of God; 1 Cor. 10.31. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God. The great End of all Callings is, that we may serve God in them, and therein testify our Obedience to Him, who calls us to it. And though' it is Lawful to hope to speed, and a Duty to Pray to God, that we may do so; yet it must be with a submitting of our Labors, to His alwise Disposal: Hence that in, Eccl. 11.6. In the morning sow thy seed, and in the evening withhold not thine hand: for thou knownest not whether shall prosper, either this or that, or whether they both shall be alike good. The Scripture everywhere condemns Covetousness, and that not only intends all Sins which proceed from original Concupiscence, (as Isa. 57.17.) but as it is an Inordinate Craving after the good things of this Life: as, Luke 12.15. And he said unto them, Take heed, and beware of covetousness: for a men's life consisteth in the abundance of the things which be •• eth. And w •• have the Nature of it well • cterized, together with the Danger of it Tim. 6.10. The love of money is the ro • t lev •• which while some covered after, they erred from the saith, and pierced themselves •• gh with amny sorrows. Now that which is •• ary to this, and a due Comportment this Precept, is a Cheerful following of our •• ness, and a ready submitting of the Success to the all-governing Will of God. And 〈◊〉 we have such a Direction given us in this •• rd, Jam. 4.13, 15. Go to now, ye that say, •• y or tomorrow we will go into such ••• y, 〈◊〉 there a year, and buy, and 〈◊〉 and again. For that ye ought to say, If the Lord 〈◊〉 we shall live, and do this, or that.
• 〈◊〉 A due •••• rance of a suitable pr •• ertion of 〈◊〉 , for the Duties of our General •••• ng, is 〈◊〉 also required. That every Calling is to followed, flows from the very Nature of a •• ing, as it is laid upon the Man. That every 〈◊〉 hath a Genera., as well as a Particular •• ing hath before been observed, and is irre ••• gably argued from Man's Frame or Consti •• on, which consists of Soul and Body. As •• re 〈◊〉 is Work to be done for the supplying of 〈◊〉 Body, so there is a Work incumbent on us 〈◊〉 the Salvation of our Souls; hence that, Phil. 〈◊〉 12. Work out your own salvation with fear 〈◊〉 trambling. Now all human Actions or ••• ks require Time for the doing of them; 〈◊〉 a sequestration of some Time, for a Work 〈◊〉 such Infinite Importance, as this is: But 〈◊〉 there is no Contradiction between these two things, yet there is a Difference and a Subor •• tion. A Man may serve to his great End, following his outward Employment, whilst 〈◊〉 doth it for God, and according to His Pre ••• t; and every gracious Person doth so: Yet •• ere are the distinct Duties of this general Cal •••• which must be attended, else we cannot ••• lie seve God in following of the other. There 〈◊〉 stated Sabbath in which God hath made it 〈◊〉 Duty, to sequester the Time and ourselves •• it, to attend Religious Worship, and inter •• t our own Work, or servile Labor; as hath •• n observed under the Fourth Command. 〈◊〉 there are •• e Calls in Providence, which •• ite us to set apart Days for Fasting and •• yer; and these ought not to be neglected: •• d there are times for our daily Reading the scriptures; and Prayer, in our Closets, and our •• milies, which the Word of God abundantly •• forms us of. And it is the Duty of all to •• y to God this tribute of Time, if they expect 〈◊〉 have His Blessing upon their Worldly Con •• us.

II. IT now follows that we proceed to the •• er way in which an Estate is gotten more •• diately by Others. Not that the former was •• solutely immediate, but purely mediate 〈◊〉 to •• e Providence of God; but that it was so with •• spect unto Men, more than the other. And • ere are here also diverse ways in which this •• ay be compassed.

As,

1. A Man way obtain an Estate by Pat • n •• y, or Inberuance. That there is an •• j •• table Descent of Estates from the P • e ••••• s to their Successors, is indisputable; the Light of Nature Dictates it, and the Laws of Civilized Nations have confirmed it, and the Word of God asssures us of it: But how or after what manner they are to Derive, is matter of Dispute. In the Judical Laws of Moses about this, there was something Ceremonial or Typical, and something ••• ral, which too many, for want of di •• 〈…〉 •• ave confounded. There was a •• w •• rp •• saving Inheritances in their Tribes, and that the hast h • r • should have the ••• ble Portion; and that all Real Estates should revert to the First Owners, or their p •• per • lei •• in the Year of Jub •• e • ; but these things were I •• tive, and had a Mysti •• ai meaning in them, and were tied to that Nation; but hte Mor •• ty of them, is hard to make evident. The Laws of Nations have also provided for the D • s • sure of the Estates of Men Deceased who have not provided for it during their Lives, but left them Undisp • sed at their Death. And there is a Neccessary for this, to prevent endless Controversies which would otherwise a • se from pretenders to a Title: But the Righteousness or Equity of these, depends upon their agreeableness to the Moral Law, which is the Rule of Justice. That every Man hath a power of Disposing whatsoever Estate he holds in his own Right, according to the Rules of Discretion, is agreeable to that known Maxim, A Man may do with his own, according to his Prudence. Hence the Disposure of Men's Estates, by their last Will and Testament, hath been acknowledged by all Men; and such Testaments have been accounted Sacred, and if they did it in their right Minds Invi • lable, according to Gal. 3.15. Only it is here to be observed, that the Light of Nature teacheth us, that Children have a Right in a convenient part of the Estates of their Parents; and it would be Unnatural for them to give what they have, away to Strangers or to Public Uses; for that is a Scripture Truth, 1 Tim. 5.8. If any provide not for his own, and specially for th • se of his own house, be hath denied the saith, and is worse than an infidel. 2 Cor. 12.14. Children ought not to lay up for the Parents, but the Parents forth Children. So that such an Estate so descending, is lawfully Possessed; and cannot with Justice be detained from those to whom it is so Conv • yed: Only, Reason and Equity requires, that it he freed from Incumbrances; for no doubt, whatsoever a Man Possesseth in his own Right, ought to be liable to defray his honest Debts.

2. A Person may come by atrue Right to an Estate, by Gift or Donat •• n. We are woe • t to say, what is freer than Gift? A Man either in his Life time, or by his last Testament, may introduce a Stranger into a lawful Title to a Portion of these things, which he could otherwise have laid no Claim unto: Hence there is a Right by Adoption usual among Men, who having no near Kindred to Bequeath their Substance unto, do make Choice of a Person, whom they are pleased to introduce etrie by a D •• ed of Gift, or by their last Will 〈◊〉 we find that the Owen of 〈◊〉 made a 〈◊〉 Present to Salow •• . 〈◊〉 1 • .12. And the Wal • Man tells us, Pro. 〈…〉 . Every man 〈◊〉 • jr •• n •• to him that given g • s • s. Only this Rule is 〈◊〉 to be observed, that he who gives, must give of that which is his Own, and what he hath come by H • neslly, else he cannot make a just Conveyance of it over to another: And if the Person to whom the Donation is made, be convinced in his own Conscience, that it was ••• jus •• y gained, be cannot with safety to himself receive it, but may expect a Blast of Heaven upon it, for doubtless, the Curse of God is out against 〈◊〉 that is I • gotten.

3. Men may come by a just Title to, and Pesi ••••• of on •• late, in the way of Commerce. And under this Title of commerce. I understand all such lawful ways in which Men Transact one with another, in way of Exchange: which comes under the general name of Traffick; and the design of it is, that by this Course Men get honest Gain, and advance their Estates by it. And here the Rules of Commutative Justice are more peculiarly to be considered, because in the way of Commerce, there is a Contract made between Persons, in which one thing is Exchanged for another, which comes under the Regulation of the Rules of Righteousness.

NOW there are several ways, in which this Commerce between Men may be considered, and we may take a distinct Account of them; in all of which there is a respect had to the Gain of the Persons concerned, so far as it hath a respect to this Precept; and is therefore here to be no further Considered.

AND here in general, let these two things be observed;

• 1. THAT mutual Commerce in some way or other, between Mankind, is Lawful & Necessary. And it is therefore Lawful, because it is Necessary, & there is no other upholding of human Society: No Man is in himself sufficient for his own Comfortable Support, with such things as are requisite for his convenient Living in the World, which it would be superflu •• s to prove, since daily Experience gives us the Proof of it. There are so many things requisite for Food and Raiment, and the other Conveniencies of • afe, that one Man cannot provide them all for himself, but must have supply from others; and because God hath given every Man a Property in his own, it must become another 's either by Gift or Exchange: Nor is a Man bound to give away his own to another, unless there be special Reasons for it, which will be considered hereafter: We therefore read, that Abraham purchased a Field; and Jacob a price of Land to pitch his Tents; and sert down into Egypt to buy Corn; so that the thing itself is indisputable: Th • what sorts of Commerce are so, must be looked into in the sequel.
• 2. THAT there is a Lawful Gain to be aimed of, and made, in the way of Commerce That there may be Unlawful Gain, if Men do not follow the Rule, is undeniable: We therefore read of the 〈◊〉 of Oppress • es. Isa 〈…〉 •• so • eft Goo • , • ick. 〈…〉 that there is an H • nest 〈◊〉 . and also, that •• less Men do reg • late themselves by the R •• of Honesty, they may easily trans ••• 〈◊〉 Bounds, and render themselves guilty in this regard And that there are such Rules is be •••• necessarily inserted, else there world be •• •• ference between H • nest and Ins •••••• .

PUT we may proceed to the Consideration of the several ways, 〈◊〉 watch there may be a Lawful Commerce between Man and Man.

AND here,

(I.) THERE is a Righteousness requeired 〈◊〉 the Commerce between icrs • ns Huring & 〈◊〉 or the Labourer, and him who ••• prays 〈◊〉 There is nothing more common or necessary, than for one Man to Employ another in •• snes upon Hire; and sometimes Men and • ired by the Day, Week, Month, Year; and sometimes they agree to do such a price of Work by the Lump: And there is a Ro • e of Justice to be observed by these on eithes 〈◊〉 , in Obedidence to this Command, to which C • science is obliged.

(1.) IN respect of the Labourer, or his who is Hired. There are three things which peculiarly concern him.

• 1. NO Man right to undertake any Work, but such as he is Skilful in. The Reason of th •• is manifest. because he must needs Wrong the Person for whom he doth it, by spoiling the thing which he undertakes, for want of insight into 〈◊〉 and by this way, the Man is disappointed of his just Expectation: Besides that, we forcedly observed, that it properly belongs to a Persons; engaging in any Calling that he be Skilled in it: And it is certain, that to Man ought to sick his •• n Gain, to another 's necessary Da •• ge, as this Man doth.
• 2. HE ought to use • enscience in his Demands of Hire, for his La •• ar. There is do ••• less a proportion between Work and If •• es: and it is not left at every Man's Liberty to take all Advantages to make his Gain upon another, or to make a Prey of his Neighbors Nece •• ty; which is a thing too much practiced. Every Man ought to endeavor after an Honest Livelihood by his Labor; but the Foot •• e 〈◊〉 to turn Oppress • s, to make themselves Ru • ; or to seek Gain to n •• rish their Lusts, by wronging others whom they have to deal withal, by asking Unconse • nable Wages. It is true, The Labourer is worthy of his Hire, Luk. 10 〈◊〉 . But then his Hire must bear proportion to his Labor, else it will not bear: And when Tradesmen, and Day Laborers serve up their Wages to the heighth, it is not only a Wrong done to those that make use of them, but in reality a Public Nusance. and usually serves only to nourish Pride and Luxury.
• 3. THEY are to exercise Faithfulness it their Labor. They are in a sense Servants 〈◊〉 them that Employ them; and Fidelity is a neceslary Qualification in such as do Service to others. And there are divers respects in which this Faith •••• ss is to 〈◊〉 • ed on this Acount.

THEY ought to be Faithful in H • shanding of their Time for the Use and ••••• fit of 〈◊〉 as Hire them: the Time is not their own, but his who Employs them, and they if • orld improve it to the best Advantage: They should come s •• sonably to it, and f • llow it diligently w •• lst the • are at it; and keep to it till it is seasonable to break off. He that receives Wages for a Day's Labor, ought to give a 〈◊〉 Labor for it: and not spend any pat • of it by •• irness, or Diversions to other mat ••• .

THEY ought also to be Faithful in a frugal improvement of the Substance of him who •• p • oys them, to the best Advantge, and not prodigally Waste it; for want of which Care. •• o often doth the Owner suffer more than the Wages of the Person comes to: He ought therefore in this, to do as he would be d ••• 〈◊〉 , and be as Frugal for his Employer, as he would 〈◊〉 for hemse • f in the same Case

THEY ought also the use Fidelity in the Work itself they do; they m • st do it Well, and so as may answer the •• d and design of it, and not fraudulently: And though this ought to be observed in all their Labor, yet ••••• lly in Work taken by the Great, as they old it, when they Bargain to do such a piece of Work, at such a Price; they ought not to ••• er it over, and do it Deceitfully, that so they may make the greater Gain by it, whilst he for whom they do it, is a great Sufferer 〈◊〉 it: They must not only Do the Work, but they must do it Well, that it may answer the • nd of it, else it is mere Cheat.

Finally, THEY must be Faithful in their Time, and stand to their Word on that ac ••• : If they know that they cannot do their Work in the Time agreed upon, they ought 〈◊〉 to Promise; and if they Promise, when they are assured they cannot Perform, they Tr •• sgress the Ninth Command; and if thus they fail, and so disappoint the just Expectation of the Person, they break this Command, thing him Wrong in his Estate.

(2.) THERE is also Righteousness to be observed by such as Hire and Employ others in Labor for them. As the former ought to deal justly by them, so ought they to be just to these: And there is no less danger of Injury 〈◊〉 this ha • d, than there is on the other.

AND here, there are these Rules to be observed;

• 1. THEY ought to • gree with them upon fair and honest Stipends. Men's Labor is for their •••• hord; and though' there is no reason to Comply with them for their Maintenance in 〈◊〉 and Drunkenness, and living in as good a G • rb and P • rt as the Rich; yet, that they may have Food and Raiment, suitable to the Order which God's Providence hath put them in. Tho' the levelling Spirit. which the World prompts Men to, is not to be indulged; yet certainly it ought to be such as that they • ay with Frugality, be able to Support themselves withal. Not as though', because one hath a greater Charge to maintain, he may ask, and the other is •• und •• i • d, 〈◊〉 , for 〈◊〉 Wages than another should have, for •• e same Labor: for comm • n ••• any 〈◊〉 , that the s • me Labor deserves the same Hi • e: and if the Person cannot Support his Charge with it, he is the Object of a Public • 〈◊〉 . And if the ••• pleye • give him 〈◊〉 . it ••• uld not be for his Work, but for his P ••• rty; not as if ages. but 〈◊〉 an all •• s of Liberality; that he may be all • le to say as Matth. 20.15. Is it 〈…〉 for me is 〈◊〉 what I 〈◊〉 ••• h ••• e • un? I • there eye evil because I • m g •••• Nevertheless, there is an • quity to be of served, and he who Employs another, ought not to take Advantage of him, and beat him down so as to enjoy his Labor • nlersory, and for that which is next to n • thing: And when he Indents for Work by the W ••• e, he ought to consider want is Convenient, and so as that he may not be a real Loser by it, but may be Encouraged to do his Work cheerfully, in expectation of his Wages; and if th • o Mistake he hath brought his Neighbor under Obligations, which he is convinced that he hath does his Work honestly, and is an u ••• eidable Loser by it; though' he cannot right himself in a Course of Cr •• ! Law, yet Cons •• ence obligeth him to Confider him, and make him a Compensation; and this comes under that general • ule, Deut. 24.14. The • sta • 〈◊〉 •• press 〈◊〉 •• red servant that is po • r and needy, whether he be of thy brethren, or of thy ••• gers that are in thy land within thy gates.
• 2. THEY ought to deal Honestly will them in the payment of their Wages. And here great Care is to be used, Hence that Precept, Let. 19.13. Thou shalt not d •• rand thy neighbor, neither rob him. And for this end, he is not only to Pay him, but according to • on • st Agreement; and that in Spe •• , if the Bargain be so made, unless he can satisfy him in that which is as good. He is not to put him off with that, which is no way answerable to has Necessity, not will Succ ••• him in his needful Occasions, for so is he frustrated of the End of his Labor: Not is he so to put him off with that which is Corrupt and will do him no good; but give him that which is Current, and Passable between Man and Man: Nor yet is he to S • r • e upon him in the Price of what he Pays him for his Wages; but he ought to have it as Good, Cheap, as he would part with it to another; for, as we shall afterwards more par • iula • lie Consider, there ought to be one fixed Price of all things which pass between Man and Man; and if the M • n is to Pay more for what be receives for Wages, than he might have for ready Money, he is Det • anded. No • can there be any F • ense brought that will justify it, as may in it's proper Place be wei • had.
• 3. THEY • ught 〈…〉 the W ••• of the Labourer in i • s • ue and pr • per Se •••• . N • t that there may not he Agreements for Time, as is usually, and may lawfully •• pract • ed, and if the Lab •• res 〈…〉 . is to be able 〈◊〉 stay for his Wages •• ill 〈◊〉 •• iece of Word had •• e, and chooseth and a • renth so to do, thing is no wrang d • ne him in it; but it is t ••• 〈◊〉 that the l •• h • ater hath d • le dep •• lince for his Here; and to be delayed that, is an I •• u • y done so him, and his Family. Now it is not sufficient, to Pay him to any time, but it must be in the proper time. Hence we have that joined to the former, Lev. 19.12. — The wages of him that is •• red shall was not ab • de with thee all night an • l the n • r •• ng. As therefore there is a Who against them that deny Wages for Work, (Jer 22. 12.) so to such as keep it back by •• ud, (Jun. 5.4.) So that these things are not a matter of an difference, but belong to that Live which God requires of us one to another; and •• what moment it is, we are told, 1. Jov. 2.

(II.) THERE is a Righteousness between Persons, on the account of Borrowing & Lending. That this belongs to Commerce in the general Nation of it, is not to be questioned; for in it, that which is one Mans Right, rasseth to be for another Mans Use; and that cannot Lawfully he. without the Consent of the proper Ow • er, either Actual or Implicite. That there is 〈◊〉 of Borrowing and Lending, for the maintaining of Civil Commerce between Men, no Man who Conversath among Men can deny, unless he will contradict his own Experience: And though' some Men are so fore handed in the World, that they rarely have occasion for it, being furnished with that in hand, by which they may Purchase whatsoever their Occasions call for; yet there are hat a few, who are always in such a Condition but that they do frequently need thus to be supplied by their Neighbors; and that when that Poverty is not such as calls for an Alms; but their Affairs are so involved, that without at they m ••• surder greatly, and by this means they may be advantaged in their Affairs. Now, though' there may be, and is, such a B • r t • n and Lending, as is merely Neighbourly and common Civility and Courtesy require in and without which Men cannot Love together, as becomes Humanity, much less Christ • nity; one being supplied with that which another hath not; and there bring many things, which our Poor Neighbor cannot furnish himself withal, and it would be Unk ••• to deny him, and it would be Cr •• lty to Ex ••• upon him for the Loan: Only here it is t • h observed, that as it is a Duty of •• r • ty to Lend freely in many Cases •• t is Justice that the borr • wer be Hono •• and 〈◊〉 the thing B • rr not in the 〈…〉 and the want of Care in doing, be • m •• a Loss to the Lender, and is many i • m •• lite • ragement to him.

NOW under this Head are to be considered whatsoever things are Lend to another, not only t • his present and transerent Use to be presently Returned again: but also such tui • ns, as 〈◊〉 lent to another, for his more comm ••• ed and Improvement: And he hath a power, by vert • s of this Loan, to make use of it, as his Own, for his occasions, only under the Obligation of returned, it again in the set time either in Speace to the Satis •• i on of the Lender. Now the great Question here is, Whether the Lender may Lawfuly c • nytract with the Borrower, for Gain by the thing so Lent' But that must be adjourned for a more deliberate Consideration.

SERMON CC.

WE are Considering of the Righteousness which is to be observed in Commutative Justice, beta • cen the Borrower and the Lender. That this manner of Commerce between Men, is necessary for the upholding of human Society, is beyond all •• ilpate, to him that hath anything to do in this World. That there must be a Divine Rule to adjust this Affair, is alike evident, because in nothing more doth Corrupt Nature take advantage Oppression; and Men would soon devour one another, it God did not set Limits to their Exorbitancies, and unlimited Cravings. And here it may not be amiss briefly to Enquire:

Quest. WHETHER it be Lawful for the Lender to Contract with the Borrower, for a competent Gain, to • eerue to him from the loan? And, Whether it be Lawful for a Man to Borrow upon such a Contract?

Answ. I take both these Questions to be Con • ident; for it one of these be Unlawful; the other cannot be Lawful; for, as I ought not to Sin, so neither may I have Fellowship with another in his Sin, or join with him in it. This Case the rather needs to be pondered, because, as it is of constant Practice, so there are many Judicious and Conscientious Christians, who are perplexed in their Minds about it. This matter hath been canvased among the greatest Divines Pro and Con; and that not without great Heats, and over much bitterness of Spirit, and opprobious Language, especially by those who defend the Negative, as is evident by their Writings; which seem to favor of a over-heated Zeal, in their cutting Invectives against their Antagonist.

I shall not here enter into Lists of Disputation; but Essay, in a few Words, to lay down the Rules of the Word of God, and the Dictates of right Reason in this Affair: For which let these Conclusions be observes;

1. IT is sometimes a Duty to lend, without expecting to receive so much as the Principal again. This is aimed at, in that of our Savior, Luk. 6.34.35. And if ye lend to then of whom ye hope to receive, what thank have ye for sinners also lend to sinners, to • ec • ve a neith again. But love your enemies, and d • good, and lend, hoping for nothing again: an year reward shall be great, and ye shall be th • children of the High •• for •• is • n • unto the 〈…〉 to the • vil. We are not to suppose that this Precept is Ra • e for A • l Lending Universally, 〈◊〉 the opposite Party pretend, though' it Contradicts other plain Scriptures, and the common Sentiments of all Mankind; and they themselves acknowledge that the Principal may lawfully be demanded:) Nor yet doth it intend plain Gr •• ing, for that comes under another after Consideration, as will be considered: But the true meaning of it is, that when a Man is in Ne •• ssi • y, and asks to Borrow of us; and neither doth he know how he shall be able to Pay us, nor do we see any probability of it; we run this Risque, and adventure it upon Providence; expecting, that it God shall make him Able, he will be Honest; and yet resolving, that if he never be able, we will not Trouble him for it. And sometimes the Providence of God may make it to be our Duty thus to do, when we can spare it, and our Neighbor's Necessity requires it.

2. THAT it is sometimes a Duty for us to Lend, without any regard to Gaining by it; but any to s • care the Principal. And this is, when though' our Neighbor hath a sufficiency to Pay us again, yet hath a present occasion to Borrow fire while, and will in a little while return it again; and we are like to receive a like Kindness from him; and the Obligation of Friendship binds us to such mutual Beneficence to one another. Of the Lawfulness of this, none can doubt; and of the Duty, common Courtesy be speaks it; it being to do as to w • uld be done by in reason. Prov 18.24. A man that hath friends, must sh •• ••• selt front • y This also is requisite with respect to such as are Needy; and it is for their present Support and Livelihood, when our Circumstances will not allow us to Give it them out right: And this is the Lending commended. Psal. 37.26.

3. THAT God hath given to M • n their Estates, for their outward Ben fi • s. We have before observed, that theses things are for the Support and Maintenance of the B • d • lie Life; when therefore God in His Providence bestows these things upon Men, they are to use their Dis • retion, in the Ordering of them, so as they may afford them with His Bleding, a Revenue for the maintaining of their Comfort: Hence it belongs to the Character of one that Fears God; Psal. 112.5. A good man showeth favor and k • death; he will guide his affaire with discretion And this our Savior manif • stly intimates, in the Parable of the T • ents that an E ••• e ought to be occupied for Advantage, else there were no force in the Comparison which He useth; and we find how He Censures him; that hid his in a Napkin. Matth. 26.27. Nor indeed, would Men be capable of long Improving part of their Substance for Charitable Uses, if they did not thus do, but always spend on the Stock, which in time would be expended.

4. THERE is therefore and Honest Gain to be moderately sought in the Improvement of such Etases. It is true, it must be honest. else this Command is broken, and this also is granted by • nt • pp • ne • 's. It is 〈…〉 P •• sperity dep • nd • up a God Fav ••• but we are to seek it in the Use of Man •• . and 〈…〉 Improvement; for these 〈…〉 things, and well, without s ••• Car • and Endeavor go to decay, as command upon 〈◊〉 will d •• lie teach us. That 〈◊〉 resi • e which I shall •• y here affort in general is, that merely •••• vance our Estate by the turnirt of it, it not i • itself a Sin, but a Duty •• end a ••••• t; and that there is un Honest was so to do, and this may be in a Lawful Calling which Men are Employed in; provided Men di • f • ll • w these Ruies, in following of them, which we have before taken an account of; for they do all serve to this general Purpose of Supp • rting the outward Affairs of the present time.

5. THAT there are div • rs ways a which Men have Advantage to improve their Estates by Comm • rce. Man is not bound only to h • rn what he hath by his bodily L •• cat and let his Gains • y by Un •• capted; but this may and ought to be done in a way of mutual Commerce and Exchange, where Men have where-with so to do; and this is for the common Benefit and Good of Mankind, and the advancement of the Public Weal, as all Experience ass • res us. This may be done by Farming out of Lands and Stock, to such as are capable of Improving them to their Own and Owners Benefit; By Letting out of Houses 〈◊〉 . Populous Places, for the Commodity of those who are in need of them, for the Convenience of their Employments, by which they may be Benefited: By Prading or •• revandice, in exchanging one thing for another, and thereby supplying of the Wants of such as have a dependence hereupon: And by Lending of M • ney to others, either to redeem Pauned or Morigaged Estates, or to s • t up their Callings, for want of which they are not capable to Emerge; or for the purchasing of Lands, or a good Ba • gain which offers. Now we have no Dispute with our Antagonists about the Lawfulness of a moderate Gain, in any of the former ways of Commerce, but they readily •• n • ede it; but in regard of this l • st way of Lending there remains the Controversy: We may therefore proceed

6. THAT the Improvement of an Estate for Gain by Loan, is every what as Lawful & Laudable, as any of the other ways of Commence. The Advers • ries of Lending Money upon Interest, have sought to stigmatize it with all manner of odious Reflections, as if they would cry it down with a Noise and Banter; but it is but a Noise and Railery, without s • lid Reas • on, or Cogency of • rguing; and is only a •• lie ••• to the Abase, and not to the right Use of it; and is equally of pli • able to the 〈◊〉 ways of Commerce, when Abused, of wh ••• they are alike capable. And this way is 〈◊〉 on Experience, to be a • necessary 〈…〉 for the common Benefit Mankind. to 〈◊〉 of the other. For the more clear Demonstration of this, we may in General observe, that the main Difference between laws a 〈◊〉 Other state of Commerce lies in that the 〈◊〉 〈◊〉 the I •• ed upon the Principal, is upon 〈◊〉 ••• cration of l •• e; as to other thing who •• ••• ing to it, they are common with the other, and are in them acknowledged to be lawful Here therefore for the f • ll eviden ••• : of this matter, let us observe the following Concl • sions;

• (1.) THAT is • end an Estate upon the Security of the Principal is not de •• ed but acknowledged by these Men. In this Lo •• , the Sr •• is alica • ted, and becomes entirely in the Possession and at the dispose of the Borrow; nevertheless by it be Contracts an honest Debt to the Lender; and to Law forbids him to Challenge it, in the time and man •• Indented • or; and therefore the taking a Pledge and Security for it, is Just and Equal. Tho there are Cases wherein we are to Lend, not expecting anything again, as was before observed; which doth not take off the Justice of the thing itself, where no such Necessity requires it: It is therefore put to the Character of the Wicked Man. Psal. 37.21. For wicked E • rroaeth, and papers not again.
• (2.) THAT it is no way rep • gnant to, but agreeable with, the Low of Nature, or right Reason, that a Alen second make a competent Gain, by has Money so Lent. It contracdicts neither the Law of Justice nor of Charity, but is every way agreeable to both. As to the Rule of Justice, we have already made it evident, that Men ought to improve their Estates, so as to make Gain by them, provided it be not to the Wrong or Injury of their Neighbors: And that there is no such Wrong necessarily arising from this, will be evident, because there are many way, in which he may be really Advantaged by it; and if it be otherwise, it is either the •• rrawer 's Fault or the unavailable Event of the Governing Providence of God, which is equally concerned, in all other ways of Lawful Commerce. And as to the Rule of Charity, a Man's Kindness may as really appear in this way of Lending, as in Giving: How many Men had never Emerged in the World, but for this: as is matter of daily Observation: Besides, a Man owes Charity to Himself, as well as to his Neighbor, and might with greater Safety keep his Estate by him, than thus expose it, without rational expectation of some Profit by it: And our Opponents do freely grant, that if another Gains by my Estate, I should have a Benefit by it: That something should go to the Sir •• . as well as to the Improvements, which justifies the Case itself in general. A Man purchaseth an Estate of Inheritance, with my Estate, which brings him in an Annual Revenue, which I might have done for myself, and many like things Surely here is no shadow of de Violation of the Rule of Charity in all this. These also do acknowledge, that it is Lawful in a way of Trade, to Advance for so many Months Credit, more than a Man would ask for Present Payment: And that on Default of keeping Day, a Man may lawfully Sac. and recover Dama ••• s for such Delay: In which they manifestly give up the Cause, which they do with so much •••• ess desired; for what as 〈…〉 himself for 〈◊〉 Bef ••• 〈◊〉 many 〈…〉 have fair Estates left them, which they cannot 〈◊〉 themselves; and can be no •••• wise Im • r ••• ed by •• eir Ga ••• ars, but by Soc •• •• ex: which if 〈◊〉 lawful, they must themselves Starve, on be Improver ••• ed, by being • d • rated on the Meek. and their Estates •• aved U • p •• s • a •• e. other to themselves at the Common wealth. So that the Light of Nature condemns 〈◊〉 the moderate Improvement, that only the Copr •• s • ion of it.
• (3.) THAT this • ay of Gain, it no whom abj ••• tely for b • dden in the Word of God, by 〈◊〉 Law th •• ging Mem • i • i. This is the giva • Car • o •• r, and urged to Co • suit all other Plea • lie, whatsoever of Reason &c •• mity there may seen to be in them; and I confess, if it be so •• de • d all Months must stops; and it is altogether in vain to set our Reason against the 〈◊〉 Will of God in His Word, for ••• baless He is Lord Para •• meant, and may give C •• er concer • ing His own, according to his Pleasure; and needs to give us to other Reason, but I 〈◊〉 the Lord. We do indeed fi •• d such a Law 〈◊〉 is expressed, given to Israel in the Wi ••••• i • , recorded in, Exod. 27.25. If thou and many to any if my pen •• e that, is four by th •• , it is shalt not be to him as a • usury, ••• er so i • thou by upon him usury. Father ••• hanged 〈◊〉 Lev. 25.35, &c. And if thy ir ••• er be man a •• or, and saken in always with the; thou the 〈◊〉 r •• eve here: ye though • e • e a • izzger or a •• p • arner; that he may live wise thee. Is it thou an usury of him, or increase: 〈◊〉 four • y God; that thy •• there may ••• e woe • k thet. Th •• shalt not give him thy mo •• y upon usury, • y • end him thy 〈◊〉 for increase, •• on at Lord year God, &c. Repented and limited it, Deat. 23.19, 20. Than •• a • t not •• all upon also to thy brother; usury of money, usary of ••• else, usury of anything that is •• at upon usury Unto a franger thou •• ayea lend upon usury, • i • unto thy • r • there than shalt not lend upon usury; that the Lord thy God may bless that in 〈…〉 th •• settest thine hand to, in the lend wh •••• thou grest to posess it. And to thas Law as; other Expression used afterwards to be reduc •• Prov. 28. 8. Ezek. 10 B. and else where; concerning which there are diverse things to be observed, which I shall • riesly Epit •••• e, a • leave to rational Consideration.

THIS Law was either purely M • ral, or Passive, and accommodated to the Isra ••• rise Pr •• ty between which a great Difference must be at knowledged. That there was a Moral Equit on which it was to be groa • ded, needs not 〈◊〉 be denied, viz. That all Cap •• ar •• en was to be a •• ided; and that we should and exact on o • Neighbor to his necessary Damage: But th • it was Universally Moral, is disproved by th • Explication of the Law in self, Deat. 23.20 It was therefore restrained to their Brethren 〈◊〉 their own Nation. Whereas it is certain, th •• if the thing itself had been Moral, it had been Universally Unlawful, and might no more have been practiced to a Stranger than an Isra ••• had it is in vain all • e • ged. that they had a Power of th • • r • s of S •• a ge • s, and therefore his was a K ••• 〈◊〉 to them, from whom they 〈◊〉 have taken all; for as the was only, if 〈◊〉 with respect to the Seven Nations, which were A •• the ••• ; • o • e ••• er did it ex • ed to them after they had received them into Come out; (Heave that, 2 S • m. 21.1.) And they let them Live, and would Traflick 〈◊〉 them, they ought to practice Ja • ane to •••• them, Again, if this Law was p •• rely 〈◊〉 this would not have been restrained to only one sort of Men among themselves, as it 〈◊〉 , Moral Preposition are and •• lve • so • 〈◊〉 f ••• ed; now it was 〈◊〉 the P •• r of their 〈◊〉 Nations, as is evident in the express Terms of the Law. And this is further •• amifest by the Exception which God hath made on this S •••• t; Deut. 15.4. Save when there shall be upon among you. Which intimates that it 〈◊〉 not made to them un •• raful in itself. but only according to their C ••• amplances. Not is it pu •• i • ted in the Gospel absolutely; the goen Text alleged for it, (Luke 6. 35.) only intimates, that there are Cases, in which it may be Duty, (which none will days:) And all that can in reason be uped from it, is only that when a Neighbor, (whether Friend or Enemy,) is distressed with 〈◊〉 , and a ••• to •• rra • e of us; our despair of being either Interest or Principal, ought not to • y one needs: And it rather signifies, that the thing itself would in Justice be one, 〈◊〉 not the Person an Object of charity.

7. THAT there is no Exem ••• a of Al • ncy him this gemer •• Ra • e. There is a mighty Ch •••• on this account, as if Al ••• y were in itself barren, and therefore ought not to be for and us an unnatural Act of Generation, as they p •• nd. But this Ar • ement is insipid; and a 〈◊〉 of Reason and Thought, would be asha ••• so much as to take it into his Month; much more to leave it on Record. The Law itself prohibiting Usary on Ex •• ase, is not limited to Al • ncy; but eternals to whatsoever Estate may be so improved, Deut. 23.19. And where Money is only expressed, it is by a Syno ••• the, it being, insla • can 〈◊〉 ; it contains u •• nally in it everything, which is useful for the accommodation of Men's ••• ward Con ••• ; for which reason we are told in Ec • l 10.19. Al • ncy answereth all thing. And in the Metephetical Sense in which it must needs be used, it is become the most Fort • le thing in the World; and most serves to presence Civil Commerce among a People, as Experience a •• d •• tly confirms Certainly then, this is as ••• y an L •• pt vea • le I state as any other; and is contrary to sense, that this was only given a Men to ;lie •• y, whilst they ought to make the Act of everything else which they have; not is one Charity to others test • ained to this p •• us, but is to be expressed in anything, by which we are best accommodated to Benefit them;) and if er ••• r can be better pr • fi • ed by this, the by an • other thing which I can lend him, why he must have it Gratis, no Man can tell.

8. IT is •• erefore are Un • onful, has a point • l Pr • dence, is made C •• rads what •• s. There are these that allow a moderate All •• rance in some Cases, but think is utterly Unlawful to agree upon a certain Preporti •• , because of the Uncertainly of the Advance which the Earr •• er will make by the In •• vement; so that by this sometimes the Lender must wrong himself, and sometimes him that Err •• s of him; and that therefore it must be lest to the Conscience of the B • r ••• r: But this is also a Naca • y, and hath not force in it, as will appear or due Consideration of the thing. Ph • • pestacy hath made is necessary that in lawful B •• guns and Co •• e • o • ces. thing be made From, been so of Fe stood in Men's Hearts and Forgetfulness; None therefore can doubt of Securing the Principal, if therefore the latery 〈◊〉 be as well a one Delt as the o •• er, it come under the same Prudential. And as to the Objection about the Uncertainly of the due Prepation to be cem • nded because it depends on Providence, it hath no more foundation here, then in other Contracts; for in all these things, there is •• tingency, which God gov • rns; and it is with Him, whether the Man stall Pr • sper, at suffer Loss; or in whose hands it shall be, There is therefore a rational Consideration to be had in such things to be judged according to the Ordinary Course of God's Providence; so is there may be an usual Damage to either Party: And by the same Reason that it is pre •• ded Unlawful to do so in this, all other Contracts must be Unlawful: And for me to put that out of may can hand, which God's Providence hath made mine, and put it into the Dispose of un ••• ey, and by at his Mercy: is against right Reason, and to make myself a Servant to him, what this is my Servant: Prov. 22.7. And because the Ab • tement, on account of unforeseen Providences, belongs properly to the head of Charity it is Reason that it be at the judgment and dis • retion of the Lender, and not of the Earr • wer.

9. THERE are Rales by which this is to be Limited, which ought to be observed and attended, the transgrish •• a •• reaf 〈◊〉 made it a Sin. And herein it dif • ters from all other • etrads which are made between Alen. And that we may be directed in this Affair we •• e in Ge • ner •• to consider, that all the Duties required in the Second Table, come under that Love which we ought to pay to our Neigbour: and therefore are to be Regulated according to it, of which, Matth. 22.19. Th • u 〈◊〉 love my neighbor •••• y s •• f. And su •• this out Savior hath laid down that General Rule Matin, 7.12. Therefore all thing, t • h • s ••• er se ••• an • that m • r should doth you d • ye; also to them. Which is not to be calculated by Ca •••• l Self Interest, but by ru •• Re •• son: And from the Consideration of this, we may table, these necessary Rules fore our direction 〈◊〉 this a should.

1 WE must consider the Condition of the Persons to whom 〈◊〉 Lend. There are the 〈◊〉 who are Nece •• tated to B ••• ow, that they way not Perish and Starve, and it is meetly for the Support of their Bodies: Now, not only the Law of Alases, but the Light of Nature fetbids all manner of Exec ••• of l • ter • st upon many Jews, after their return from Captivity: Hence Ne • xment treated so severe with the Csurers of that Time. Act. 5. Such Persons are Objects of our Charity, and we ought according to cut Ability, to Give to them for their Succor; and much more to Land to them without expectation of Gain; yea sometimes, as was before observed, though' we see no fair probability of receiving our Principal again: We ought not therefore to refuse to do a free Kindness for such, because we reserver what we have for the making of Gain by it; which is an Effect of sordid Covetousness, and a cruel hard sing of our hearts against our Pour Brethien; whereas our Estates were given us to do Goed withal, and to Communicate, when God presents us with such as are the proper Objects of it.

2. CASUISTS do universally make it Unlawful for any to make Usury a Calling: Or, That when God hath put an Estate into Men's hands, and Ability to employ themselves about the Improvement of it, they lay aside all other Business, and devote themselves to this But if they are either called to such Employments, as take up their Time about them, and that for the Public Benefit, and they have Estates that may be Improved for the Benefit of Mankind, it is very proper; and for Ins • nit, Impotent Persons, Widows, who cannot manage such an Estate, or such as have more than they can themselves Improve;— because it is better that such Estates be Employed. than lie by Unc • med. And this I am satisfied in, that for Persons to lie in wait to catch Persons; and by degrees to screw into their Estates, not regarding their Neighbor 's Benefit, but only their Our Gain, comes under the Character of those against whom that Woe is denounced, Hab. 2.9. We to him that covereth an evil covetousness to his house, that be may set his nest in high, that be may be delivered from the power of evil.

3. THAT in such Contracts we ought always re ••• ve a regard to our Neighbor's Gain, as well as our Own. And this requires that we use Moderation in the Quantity of the Interest in which we are to take measures by the ordinary Advantage which another may make: Men usually measure this by Custom; and I think it will be hard to exact More, by reason of Men's Necessity; and it will sometimes be a Duty to ask Less, when Reason tells us, that Custom labors of Oppression. And because the grasping Minds of sinful Men, too often carries them beyond Bounds in Self-seeking, it is One thing which all well ordered Governments have taken particular Care about, to set Limits to this matter, with severe Penalties ordained for the Transgressor. In this kind therefore, we may not demand the same Quantity, not near it, that we would do for Rents of Houses or Lands, because this is only for Love, whilst we take good Security for the P •••• pai; whereas the other is not only for Time, but also we 〈◊〉 serves do run the Risque of the I • i • ti ••• : And doubtless we ought to seek the Pro •• rity of our Neighbor as well as our O •• 〈◊〉 that if he run the haz •• d, he may learn 〈◊〉 s • ciently in the Proses, that so Men may Live one by another.

4. WE ought also to take great Care, the we he not over Exact in our Demands, 〈◊〉 s • pream Providence of God, blacks our • ight be our's Present & Dis • gens Improven •• , 〈◊〉 be cames off with not able Less. It is true • , a Man may in the first Adventure Gain 〈◊〉 ordinary Expectation, and at another •• ll behind and suffer Loss, but not so, but that is the whole he is Benefited; now this •••• s under the present Consideration, and as we are not Hurt by his Gains, so neither me • e to be Hindred by such a L • ss: But when by Storm, Fire, Examies, o • any unforesoe • and unavoidable Casualty, he is brought to Provi •• ty, and defeated of his rational and pro •••• e expectations, the Rule of • i • mantry obliged us to confider him; and not to th ••• him down, but to Support him, & endeavor in our Sphere, that he tray Emerger; and for that Reason, to be so far from demanding 〈◊〉 Interest, as to Contribute to his Support, according to our measure, either by Fothe •••• or by patting our hand, to put him again is a way to Recover his Losses, and to be able to Live in the World: And not to do so in this Case, is, not to do as me would o • done by, but grievous Oppression.

AND if these Rules the Carefully & Conscientiously attended, we shall be so far from being Guilty of Sin by our thus Landing to our Neighbor, that we shall in Truth not only do him Justice, but also extend a ••• and Neighbourly Charity to him.

SERMON CCI.

(III.) THERE is a Righteousness to be followed, in the Farming of Houses and Land. That such a Contract as this is Lawful, is abundantly proveably from the Word of God; and the Necessity of it for the Good of Mankind, is a potent Confirmation of it: For, though' every Man ought to Employ himself in some Calling, yet that is not the only way in which he may Rightfully advance his Estate. Some Men are able to Labor, but they have nothing to bestow their Labor upon; others have an Estate of Possession which either their Calling allows them not to Occupy by themselves, or they have more than they can so Occupy: Some Men have an Estate in Housing, which they have no occasion for their own Use to Improve; others have None, and want one for the Convenience of their Occupation; so that by such a Contract. Both the Parties may be Accommodated and Benefited, and human Society comfortably maintained. But here also Justi • e is to be observed, and Cha ••• y to be maintained; and there are Duties here on either hand that ought to be observed.

AND here in General observe, that there is a great Difference between This, and that of Law; for in This the Principal remains in the hand of the Proprieter. and he runs the Risque of all Casualties, as of Fire, In • undations, &c. whereas in the Other, the Principal becomes his who Borrows it, and he is Responsible for it to his Creditor. And right Reason tells us, that on this account, a greater Profit ought to •• down • d to the Owner by Farming, than by ••••• rest for Time, in ordinary Cases. But the Moral Law hath here also set Limits, which everyone that would follow Righteousness ••• g • t to confine himself unto.

(1.) IN respect of him who Lets out his E •••• s is Farm, there are these Rules to be at ••• ded;

• 1. HE ought to consider his Neighbor's pe • •• ble Benefit as well as his Own, in the Rate which he sets upon his Houses and Lands. It is a general Rule in all Contracts, that we are to seek our Neighbor 's Good, as well as our Own i • it. Hence there can be no stated Value set in this Case; there may be the same Cost laid out by the Proprietor, on one and another Tenement or Farm; but there may be a great difference in the Commodiousness of the one and the other: We ought therefore to Consult, whether he that Occupies or Improves it, may be a Gainer, and not a necessary Loser by the Improvement, if it be not his own Fault; so that the Owner may in this regard Righteously ••• unce the Rent: But anything that exceeds this, comes under the Sin of Oppression; nor ought the Necessity of the Person that Hires, be improved to Exact of him, beyond this general Rule: For this doth not vary the thing itself, nor is it follow the Golden Rule, to do to another, as we would rationally have him to do by Us.
• 2. THAT he ought to be Merciful to his Tenant, when mere Casualty cutts off from him the Fruits of his Labor. If the Man by Idleness, or foolish Negligence loseth his Benefit, it is his Fault, and a like P • ty is not Commanded to be used when it is so; but if an unforeseen Fire takes away all the Man's Substance, and Impoverisheth him to an Inability to defray his Arrears; or Drought, Rain, Caterpillars sweep away the Fruit of his Labors, and he Loseth all his honest Industry, the utmost Rigour of the Contract ought not to be Prosecuted, but some fair proportionable Abatement ought to be made; especially if the Person be Poor, and brought into Distress by it: And this belongs to the, • harity, which the Word of God calls Righteousness; and equally is required in this Command, as will afterwards be Considered.

(2.) IN respect of him who Tales such on Estate to Farm: and here also two Rules are principally to be regarded;

• 1. HE ought to take Ca • e of his Landlord's Estate, that it suffers not, 〈◊〉 mu • h as if it were his own. And this belongs to the Rule of Honesty; for as the Landlord ought not to Oppress his Tenant, so is the other obliged to see that the Landlord be not Diminished by his Default: For the design of such Contracts, is that Each may be Benefited hereby; and without such Care, he may Lose more by such Waste, than his Gains are by the Rents, which is contrary to Justice or Equity. A Man may better Give the Hire of his House to one, than make a considerable Rent for it of another, who makes the Reparation which he hath occasioned, but more Chargable than the Rent is worth. A Man may by Strip and Waste, and Neglect, so spoil a Living, as the Owner had better to have let it lie still Unimproved: But this is not according to a good Conscience.
• 2. HE ought to be Faithful in discharging his honest Obligation to his Landlord. And herein he is to be True to the Quantity, Quality and Time agreed upon; in every whereof his Righteousness is concerned. It must be done without all Fraud or Deceit, or putting his Landlord upon the necessity of Loss, or being at Charges for the Recovery of his Own: And doubtless all Law-suits commenced on this account, are occasioned by the Unrighteousness of One of the Parties at least. Not but that if God's Providence puts the Man Behind-hand unavoidably, he may honestly Ask, and his Creditor ought in Charity of Use Patience till he may be able; but to use Pretences on this account which are Fallacious, as too many do, will not excuse them from Sin; as if a Man pretends that he cannot Pay his Rent, when he falls behind by his I • leness, Prodigality, Drinking, fine Apparel. &c.

(IV.) THERE is a Righteousness to be observed in the Contracts of Buying & Selling, or in Merchandize. Merchandize, in the comprehensive Notion of it, includes all manner of Contracts between Man and Man, in which one thing is given in Exchange for another; whereby the Right and Possession passeth from the former Possessor, to the Purchaser; and so it includes in it the Purchasing of Lands & Houses, and all the Sales that are made between Man and Man: Of the Lawfulness and Necessity of which, there needs no distinct Discourse. All which is considerable under it, will fall in with what is to be said in that which follows; only one CASE may be briefly considered, viz.

Quest. WHETHER it be lawful for a Person to sell an Inheritance which befalls him by Right of Heirship?

THE ground of this Enquiry is that Mosaical Law, which forbad the doing it Out-right; and provided that all such Inheritances, as had fallen into the Possession of others, should revert to the Person, or his Heirs, in the Year of Jubilee.

Ans: THIS Law was not Moral, but Judicial, and accommodated to the Constitution of the Isra • l • tish Polity; & doubtless, had something Typical in it, & referred to the Spiritual Kingdom of Christ; and was of the same order with the Preservation of Gene • all ••• ies, and the keeping Inheritances to the Tr • e; and probably had a respect to the more c • ear Proving of the Descent of CHRIST Himself, according to the Predictions of Him: As also to intimate that the Heavenly Inheri • ance is reserved safe for every true Israe •• te, notwithstanding his Fol • ies and Frailties in this Life. And we find that a Living in a walled City, might be sold forever, and not go forth in the Jubilee, Lev. 25.29, 31. It is true, a Man hath a Privilege to dispose of his free Estate by Testament, and that is among Men accounted Sacred & Inviolable: And by this sometimes Men do Entail Inheritances upon Posterity, whereby they deprive their Heirs of a Liberty of Alienating the Property; which, though' it seems to be a great hardship, yet ties their hands, and cuts them off trom a Power of Disposing them. But when Men are Possest of such Inheritances, either by a Purchase made by themselves, or by a Free Alienation of it to them by Progenitors, without any such Embarassment; they are at as much Liberty of Conscience to Alienate these, as any other part of their Estate: And we are assured, the Jews themselves were allowed to do so by any Lands, without the Confines of C • n •• n, Acts 4.36, 37. And it is certain, that the Distinction be • ween Real and Personal, is mere • y Civil, and hath no Foundation in Divinity, so as in itself to oblige the Conscience.

BUT I proceed to the Consideration of that which is more restrictively called Merchandize; which is, when Persons do Sell and Exchange one thing for another, with a design to get Gain by it, and make an Estate in the World out of it; and accordingly do make it a Trade or Cal • ing, in which they do Emp • oy themselves. And here I distinguish not between such as Sell things by Whole sale, or such as Retail any Goods to others; for in Divinity they come under a like Consideration, as to the general Rules given about it in the Word of God.

AND here before I proceed to a particular Discourse of the Righteousness required in it, there is a general CASE calls for some Consideration, viz.

Quest, WHETHER such a Calling as this be Lawful? Not, Whether Men may Buy & Sell? for Necessity calls for that; But, Whether Men may m • ke it a Calling to Buy & Sell for Gain, and advancing a Living in the World by it?

Answ SOME of the Ancients have altogether D • nied the Lawfuln • ss of This, except the Person hath b • en at the Cost of Time and C • arge of obtaining the Property of the thing; as altering Iron into P • ts, or other Uses, by Working of it; or turning Cloth into G • rment, &c. But the main Argument for this, is Christ's Whipping of the Buyers and Excha • gers out of the Temple; the weakness of w • ich is very obvious: For though' it might be Pros • ness to do it there, yet it might be Lawful elsew • ere. The Scriptures nowhere Condemn it, and the Convenience of Mankind requ • res it; and the Apostle s •• ms t ••• tly to approve 11, Jam. 4.13, 14. And not only doth one Neighbor depend on an • there, but one Country is beholden to ano • her for things needful and convenient, and Man's Commodity requires, that there be such of whom they may Purchase the things which they have occasion for: There must therefore be such who make it their Business; which is the proper Notion of Merchandize. And we have already observed, that every Calling is to get an Honest Living, by; and for that some Gain is necessary, nor ought Men to lose th • ir Time, and Travail, and Hazards for naught, but may justly expect to have a moderate Profit by it. If then it be Lawful to Buy and Sell, it must be so to make a convenient Profit by it.

BUT the great • ifficulty here is, for such to know how to Regulate thems • lves in this, according to the mind of God, and so as to exercise exact Righteousness in it; which is therefore now to be considered: And there are some general Heads, to which the Consideration of this may be reduced;

(1.) THERE is a Rig • teousness to b • used in the setting a due Value upon C • mmodities to be Sold and Bought. And this seems to be the most intricate Case in the whole mystery of Merchandize; and in which there are great Lucres before Men of Trade and Dealing. There is indeed a general Rule which if Conscientiously followed, would be a good Directory in this Affair, viz. That we should seek our Own Gain, so as withal to consuls our Neighbor's Benefit. That there may be a Dishonest Gain, we are well assured by the Word of God; and that as well in the High Prizes of things, as any other way; and Men may do themselves Wrong by it; for we are told, 1 Tim. 6.10. The love of money is the r •• t of all evil: which while some have c • veted after, they have erred from the faith, and pierced themselves through w • th m • ny s • rrows.

BUT the Enquity is,

Quest. WHETHER there be any st • t • Rule for this, by attending whereto Men may keep a good Conscience in their Dealings?

Answ. TO which I reply, there doubtless • is; else the Scripture would in vain fin • fault with, and threaten M • n for their Ext • rtion, Ezek. 22 10. Thou hast greedily gamed o • thy neighbors by extortion. 1 Cor. 5.11.— Or an extortioner, with such an one, no not t • eat. But it is easier to tell what is Not th • Rule, than what it Is; but yet by this Neg • tive, we may b ••• elped in our right understanding of the Affirmative. Here then w • may for our help in this Affair take a fe • general Rules, which will carry sure Direct • on in these:

• 1. THAT it is no Rule of Righteousn • ss, t • Buy as Cheap, and S • ll as Dear as we can This indeed is that which Men do too generally follow, and st • nd to justify; but co • trity to Scripture and right Reason. If i • were so, the Word of God in vain cond • m • Oppression, it being a thing Impracticable and to talk of • is •• ne •• G • in in the Prizes of things, would be non • s • nse, and a mere ••• ter. Nor would there be any room for the using of Conference in this Affair; for where there is no other Rule but this, Conscience must needs be unbounded; and the common Good of Mankind altogether disregarded: And this is manifestly condemned, Jer. 22.17. And it would be ridiculous for Men to say, It is so much Worth; when their meaning is, it is worth as much as they can Get for it: Doubtless there was another Intention in that, Gen. 23.15. • y Lord, hearken unto me the Land is worth four hundred shekels of silver.
• 2. IT is not the mere Intrinsical Value of the thing which is here to determine the Case. Many talk of this, but there is a great Fa • lacy in it, for indeed there is no such thing as a Positive fixed Intrinsic Worth in Trading; for though' it is certain, there is a real different Worth in things Comparitively; as some things are more Necessary for Man's Livelihood; and these things are really Better than such as are merely Supersl • i • ies: And things of the same kind may differ in Quality, • ne being good and s •• nd, the other bad and decayed, and not so ser •• ceab • e; (but that will be considered afterwards,) but everything hath its Changes; it is Worth so much at such a Time, or in such a Place; at another Time, and in another Place, it is Worth More or Less: And there are Circumstances in Providence that vary this, • s will be observed: Hence that, Gen. 23.16. And Abraham hearkened unto Ephron, and Abraham weighed to Ephron the silver which he had •• ed in the audience of the sons of Heth, four hundred shekels of silver, currant m • m • y with the merchant.
• 3. THO the common Market-price be a general Governing Rule, yet it is not without •• 's Exceptions. In things necessary for the Life of Man, it is Customary among well-governed People, for the Magistrates to State the Prizes, according to their best Discretion, and in a due Proportion; and Men ought not to exceed this: But it is too often a Practice between Men of the same Employment, to meet together, and by Agreement set what Price they please upon their Wares; which oftentimes becomes Oppressive, and tends to the Public Damage; when they do this merely to make an Excessive Gain by things, which they have no Reason for, but their own Covetousness; and this is a Self seeking Spirit, without any regard to the Good of our Neighbor, which is contrary to Love.
• 4. THERE are just & warrantable Grounds on which the Prizes of things may vary. That which is worth but so much at one Time, may be of greater Value at another, and that for good and just Reasons. The Scarcity of things necessary, brought by the over-ruling Providence of God, doth and will enhaunce the Worth; • s when God sends War, Bla • ings, Murrain, and the like, which make Necessaries hard to procure; whereas when there is •• enty, it makes them Cheap; and there is Reason for it, because these things do st •• 〈◊〉 Owner in m • re • ost to procure, in a Time of Scarcity: Only here also there is danger of In •••••• , viz when particular Persons do by Agreenment •• ke a Scarcity, by Hording up their • oods, and •• t exposing them to Sale, on purpose for private Gain: Hence that, Prov. 11.2 • . He ••• t with-bol •• th c • rn, the p • o ••• shall curse • im: but blessing shall be upon the head of •• m that se ••••• • t.
• 5. IT is Lawful to take a moderate Advance upon Forbearance. There is a rational Difference between ready Exchange, and •••• it: And there is not only Time, which we formerly observed, may be considered but also Ha • ard; and the Creditor is so long out of his Stock, which he might else have probably t • rned to his Advantage, and the D • btor hath his Advantage also by it; and otherwise, Men are like to lose their lawful Gains. for which there is no Reason to be given: Only this is not Unlimited, but must keep within the bounds of M • d • rati • n, and Rules of Equity.
• 6. THAT there ought to be the same Pr •• e in the same Circumstances. My meaning is, that Persons ought not to ask More of one t • an another, from any Advantages which are before them. Not but that if they have a mind to pleasure a Friend, they may lawfully make Abatements, because they may Give it, if they see meet, and it will be no Wrong to others if they so do: But they ought not to ask more of an Ignorant Person, than a Sk •• fu • one; or Advance upon any, beyond what they ordinarily Sell for, by reason of Necessity, or their Ignorance of the Market; and to Sell according as they find Fools, as some boast; for this is contrary to the Rule, bidding us be Eyes to the Blind, and to consider the Po • r in their Straits.
• 7. THE greater Risk that Men run in procuring their Wares, the greater Gain they may lawfully seek. There is indeed some Risk which all run, of unforeseen Casualties; which is one Reason why they may lawfully Gain by their Trading: But some run a great • than others. viz. the Ha • ards of the Sea, the danger of Pirates, the uncertainty of the Market; and more peculiarly • n Times of War, where also the Charges are increased: Not as if Men were for this Reason to resolve to make up their Losses which they sustain by Shi •••• ee • , &c. out of their Returns; but that such things allow a greater Gain, than is to be sought by such as only Buy & Sell without such Ha • ards and Charge: Tho' still the common Market Price will over-rule in this Affair, unless t • e Wares are such as are not else-where to be Purchased
• 8. THERE is a Difference between things • f real Use, and things that are merely of Fancy. There are some things that Men cannot be without, such as are for Food and R •• meant; and for these things to Screw Men up to t • e height, is real Oppression; because they 〈◊〉 have them, whatever it C • st them, 〈…〉 must be great Sufferers: Whereas • the • 〈◊〉 are only to please Men's Hun ••• : & they will snow themselves • o •• if to •• a •• fy their P •••• and C • ri • sity they will be at Unreasonable Expence for them. 〈◊〉 though Men may be Unconscionable, in setting such things at excessive Rates; yet the Buyer also is guilty, if he will Purchase the gratification of his Humour to his own Damage.
• 9. THAT in such Contracts Men are to consider their Neighbors, as well as themselves. The Word of God indeed hath not fixed the stated Value of things, because these things are to vary according to Circumstances: But this general Rule hath sufficient Direction to tender Consciences; and if Men do keep within these Bounds, they will maintain Righteousness on this account.

(2.) THERE is a Righteousness to be observed in Men's using of plain Dealing one with another with respect to the things Bought and Sold. And this also is necessary for the right Regulating of the Value which they set upon the Commodities, which they offer to Sale to their Neighbors; or else they cannot keep those to the Rules of Righteousness.

N • W this Honesty is to be used,

1. IN regard of Agreement for the Price of things to be Bought and Sold

• [1.] THE Seller should be Modest & Conscientious in h •• Demands There is indeed a L •••• de, and a Person may without Sin, ask so much for a Commodity, as he may take for it, within the compass of lawful Gain, though' he had rather Abate something of it, than forego his Customer; because if he give him so much, there is no Extortion in the thing: But to Demand that which is Extravagant, supposeth that he would take so much, if the Buyer will give it him: Or he surely lays himself open to Temptation, in case he makes no Scruple, but thinks it is the Worth, when it is not.
• [2.] THE Buyer should be Moderate in his Beating down the Seller in his Commodity. It is every Man's Duty to be willing that his Neighbor should Live by his Calling, and have those reasonable Gains, which all Men allow; and therefore to beat him down, and when he asks that which is Honest between Man and Man, not to be satisfied with that, but Hackle in it, is Dishonesty: And this more especially, when one Commodity is offered in Exchange for another, and the Man hath Need, and no other Exchange to offer; to beat him down to his manifest Loss, not only in the thing itself, but in the Value it commonly passeth at, is far from Fair Dealing; whilst He still holds up His Wares at the full Price without Abatement.

2. THERE is Honesty also to be practiced with regard to the Things themselves which are Sold. And here,

• 1. THE Seller ought not to over-commend his Ware; to set it forth with Fallacious Encomiums put upon it, and thereby seek to Impose upon him, and draw the Person in. And there are several Impostures here to be avoided, if Men would deal fairly on this account. To Commend a thing for the Best, when he either knows not that it is so, or knows that it is not so, but that there is far Better to be procured, and at the same Rate; to say, it stood me in so much at the First Cost; and pretend that • e makes but such a moderate Gain by it, when it is not so; to assure him, that he will not get better Cheap anywhere else, when he knows that he speaks False; and all this to draw in a Customer; is not only a Breach of the A •• Command, but also of the E •• , in that it i • to impose upon his Ignorance and Credulity
• 2. THE Buyer ought 〈◊〉 to Depreciate 〈◊〉 •• nduely Undervalue the Commodity which be offers to Buy. To detect notorious and apparent D • fear in the thing, is not only Lawful, but Prudent; and belongs to human Discretion; for it is fitting that every Man should know and s •• y himself in the thing that he Purchaseth, so far as he can discern: But to Depreciate, find Fault without Reasons: 〈◊〉 beat the thing down, when in his Conscience • e knows that it is not so; is • ot fair Dealing but the contrary; and is that which the Wise Man observes to be a common Fraud among Men, Prov. 20.14. It is naught, it is naught, such the buyer: but when he is gone his way, then he boasteth.
• 3. A Man ought not to Sell one thing, for another. i.e. under the Title of another. There are many Counterfeit Wares in the World, which pass under another Name, and are of a far ••• er Value: which are therefore made and vended for a Cheat; and a Customer may ask for one thing but because he knows it not, he may be imposed on by another: But this will n • Honest Man do, unless he also have been Deceived, and remains Ignorant; for if he know it, he ought not to Deceive, because he hath been Deceived; but must suffer the Loss himself, unless he can Right himself of the Person that Injured him.
• 4. A Man ought not to Sell a known Bad thing, f • r a Good thing: And he doth so, when he asks the same Price for it, which he would if it were Good and Merchantable. It was one thing Censured by the Prophet, Amos 8.6. The selling the Refuse of the Wheat. When there is a Difference in the known Go •• ness of a thing, there ought to be a proportionable Difference in the Price; for in this regard, there is an Intrinsical Value, as we before observed.

AND here that CASE comes in, viz.

Quest. WHETHER it be not Lawful f • r a Person to Conceal the known Defects of his Wares?

Ans. TO which it may be replied that if the Defect be such, as doth really Depreciate the thing, and render it Unserviceable to the Use and End of it, and the Person Buying it, will certainly suffer Injury thereby; and the Defect be such, as he cannot well discover, either by reason that it is not obvious to common View, or it be such as he hath no Skill in; Honesty requires that he be told of it, and if he will count it None, he is dealt fairly withal. And there are many such Cases: A Commodity may look fair and seem as Good as any; and yet be rotten and unserviceable, and I know it to be so; there may be a Counterfeit Coin, which is of a boser Metal; and though' others know it, the Person doth not; but I ••