Anonymous on Article XXXVIII: Of Christian men's Goods, which are not common

ful; but as it prescribes to every Relation particular Duties, it provides for every Man’s Property and Sustenance, and enjoins all in their several Capacities, to be true and just in all their Dealings, kind and charitable in all their Stations, that every one may be con-

tent with their Place, provide Things honest before all Men, and

adorn that State of Life they are in with all Righteousness and

Goodness. Let every Man abide in the same Calling, wherein he was called. 3 85

Which may lead us to the Consideration of the Thirty Eighth Ar-

tide of our Church, which says; © The Riches and Goods of Chri- stians are not common, as touching the Right, Title, and Possessi- % on of the same, as certain Anabaptists do falsely boast : Not-

Article RS

„ withstanding every Man ought of such Things as he possesses, li-

„ herally to give Alms to the Poor, according to his Ability“.

Whence observe,

I. That private Possession of Goods is lawful, and consistent with Godliness. The Riches and Goods of Christians are not com- mon, as touching the Right and Possession of the same, as cer- tain Anabaptists boast : For the Christian Religion encourages

no Levellers. Masters may keep Possession of what they have.

“ Servants must be subject to their Masters ” ; and may not think themselves equal to them. Every Man is to abide in

< the Calling, wherein he 1s called. Art thou called being a „ Servant? Care not for it“; but submit to the Duty of a

Servant. b

II. Notwithstanding that Possessions are lawful, and the Master may retain his Dignity, and enjoy what he hath, yet it is eve- ry Man’s Duty to be charitable, or liberally to give Alms to the Poor, according to his Ability.

I. The private Possession of Goods is lawful, and consistent with Godliness, as will appear from thole commendable Qualifications, which either get or secure Possessions ; And from those ungodly Pra-

LI ctices

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An EXPOSITION of the

4 Article

Eph. 4. 28.

have to give to him that needeth.

ctices, which are employ’d to deprive those that have Possessions of the same.

1. Those Qualifications are commended in Scriptute, which either

get or secure Possessions by lawful and proper Means, as honest La-

bour and Industry, and that Frugality and moderate Thriftiness, which bring Men to such Possessions.

First, Honest Labour and Industry is commanded, encouraged, and commended in Scripture, by which Possessions are obtained and preserved. Thus we are obliged to work, to labour with our Hands, to provide Things honest, and to imitate the Industry and Care of other Creatures: For Labour is to gain Possession of what we want;

and when our Industry hath obtained it, we become the Owners an

Proprietors of such Things ; and it is left to us to dispose of, or to preserve the same, as we see Cause. Our Religion allows of this In- dustry, obliges all Conditions of Men to use it, and hath thus laid a

Foundation for our own proper Charity to build upon, and found

the Way and the Means to prevent all Dishonesty, and Unrighteous- ness amongst us. Let him that flats, feet no more, but rather let bim labour, working with his Hands the Thing that is good, that he may

Secondly, Moderate Frugality and Thriftiness is also approv’d of, and commended in Scripture, which of it self leads to Possessions, and enlarges them with Success. This is so far from being inconsi- stent with our Holy Religion,or discouraged by it, that it is made our Duty, and if we fail in it, we are expos d to Contempt and Shame. Our Lord himself, when he had wrought a Miracle, left it to Fru- gality, to gather up the Fragments, that nothing might be lost, and did not think fit to preserve that by Miracle, which moderate Care might get together and use. And he hath enjoined Princes to take care of their Subjects; Masters to provide for their Servants ; and

Parents for their Children. And as he disapproves of the Prodigal, that

wastes what he hath ; so he enjoins us to be prudent and frugal, dis- creet and thrifty, and to make Provision for our Selves and Families. He is not willing indeed that we should be over careful, and disturb

or distract our selves about the Things of this Life: But in Refe-

renee to that, would have us depend upon his Providence and Bless- ing; but if we can conquer all Solicitousness and anxious Thoughts, acquiesce in his Providence, and be contented with such Things as our Labour, and his Blessing upon it, may procure ; he is willing that we should be frugal and thrifty ; that we should gather up the

Fragments, pick up the Crumbs under his Table, and provide for those that he commits to our Care and Management : And though the Prodigals of the Age may call this Parsimony, Covetousness, or by some other odious Name, it is no other than what is our Duty,

and what may be minded with an humble and entire Submishon to

the Divine Providence and Blessing, with his Approbation and En- couragement.

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Thirty Nine ARTICLES.

couragement. He would be counted a very bid Master, that did not Ar provide Food and Raiment for his Servants ; and he would e an un- XX /i natural Father, that does not take care of his Children: But hoc

can the Master be good, or the Father provident, unless he takes care, and frugally manages his Concerns for the Welfare of all that are un- der him? These Things give in charge, that they may be blameless. Burt if any Man provide not for his own, and especially for those of his own House, he hath denied the Faith, and is worse than an Infidel.

2. Those ungodly Practices, that would deprive Men of what they have in Possession, are reproved, forbidden, and condemned in | Scripture ; and though in the first Times Christians did think it pro-

to have all Things in common , this was no Hindrance to Right in Possessions.

First, All those ungodly Practices, that would deprive Men of their Possessions, are reproved, forbidden, and condemned in Scripture. Thus Christians are enjoined not to go beyond, or to cheat any Man in any Matter; they may not be over- greedy or desirous of other Men’s Goods; may not lie, extort, op-

1 Tim. 5, 7, 8.

press, or steal, or convert that to their own proper Use, which

is another Man’s, without the Owner’s Consent and Approbation. 5 PP

Now if Possessions were not lawful, there could be no Covetousness, no Rapine, no Extortion, no Theft or Robbery, no Crime or Vice,

in taking that which is another Man’s. For the Immorality of all

such Actions depends upon that Natural and Divine Law, by which

every Man is empower’d to keep what he hath, to preserve it for his own, and others Use ; and to divide it among his Children. And therefore as God hath threaten d such Actions with his Displeasure, fo he hath represented such as do such Things, as not fit to enter in- to the Kingdom of Heaven; and puts a black and dreadful Character upon them. We may be sure, that as he hath given the Earth to the Children of Men, and parcell’d it out into divers Hands for their Be- nefit, he will not allow that one Man should disturb or dispossess ano- ther: We may be confident, that he is willing, that all should en- joy their Share, employ it carefully for those Ends he gave it; and with a contented Spirit partake of that, which is before them; for as he gave the Right, and maintains it, I cannot see how any can in- vade it without incurring his Displeasure, and the Danger of Damna- tion. Know ye not that the Unrighteous shall not inherit the King- dom of God? Be not deceived neither Thieves, nor Covetous, nor Ex- tortioners, shall inherit the Kingdom of God.

Secondly, The Pretence that the Primitive Christians had all Things in common, does not diminish from this Right, or alienate Posses- fions. For though they did yield for that Time, that all Things should make up a common Stock, and in Expectation of Persecution, thought it the best Expedient they could use, to support the Church, and to be ready for ill Usage: 1 was their own voluntary Act,

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1 Cor. 5. 9,10.

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An EXPOSITION of the

Article was left to every Man’s own particular Choice, and is not to be brought XXXVIII. into Example. They thought they could not do better, than to ex-

Acts 5. 4.

end what they had upon their Brethren, when 5 were under Ba and could not tell whether they should possess ‘To-morrow what was in their Power to Day; and they might in a little Time be driven from House and Home. But in Times of Peace the Case alters; every one is left to consider his own Circumstances, and may do what he judges most convenient and necessary; may keep and re- tain, may give and bestow, as God shall enable, and as may best

| serve his Glory, and their own Safety. And this may be easil proved from the Case of Ananias and Sapphira ; for what they had,

was their own, and in their own Power to keep or to give ; and be-

fore they devoted it to the Publick, no Man could deprive them of

their Right to it: Their Fault lay not in keeping Possession before it was devoted to the Service of God, but in keeping back Part of it, when they had pretendedly given it all to the Church : Had the

never given it, they might have kept it; but in that they kept it after they had given it, as if they had repented of their Charity, or thought they could cheat the Apostles, it pleased God to punith them in that very severe Manner. For St. Peter himself tells them,

Whilst it remained, was it not thine own ? And after it was sold, Mas it not in thine own Power ? Why hast thou conceived this

Thing in thine Heart? Thou hast not lied unto Men, but unto God. Es

II. Notwithstanding Possessions are lawful, and every Man may thankfully keep and enjoy what he has; tis every Man’s Duty, to

give Alms of what he has, and to allow the Poor to partake of his Abundance: This giving to the Poor, supposes particular Posses-

| ions; yet such Possessions are not so peculiar, but such as have

them, ought to be liberal and charitable, according to what they have. Mo: : 1

1. This giving to the Poor, supposes particular Possessions: For how can any Man properly be said to give of his own, if he does

not possess any Thing as his own? Or how can the Poor receive any Alms, and count it their own, if they may not possess it as

their own, when given to them, and convert it to their own Use 2 Take away Possessions, and at the same Time ye cancel all those

| Rules and Laws, by which ye are obliged to Beneficence and Cha-

rity; and therefore, as often as ye read of Alms, of Works of Charity, of Goodness, Kindness, and Love, as oft as ye are told of the Excellency of Charity, of the Promise of a Blessing upon it, and the Reward that attends it; ye may be satisfy’d that Possessions in particular Hands, are of great Use, without which no such Acts could be performed; and therefore we may be satisfied, that Posses- sions are lawful, that the Rich do not offend, in possessing what they have, and that the Poor need not envy them, or complain ; for so it pleases God to scatter the Things of this Life, that all the World

may

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Thirty Nine ARTICLES. 261

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may depend upon himself, and Men upon one another; that the Article Rich may be under the Obligation to give, and the Poor to receive; XXXVIII. and all may be dutiful, thankful and faithful. But to do Good, and —

to Communicate, forget not; for with such Sacrifices God is well- Heb. 13. 16. Pleased.

| 2. Such Possessions are not so peculiar, but that such as have

: them ought to be kind and charitable, and afford a Share to those = that are in Want: Our Heavenly Father is. pleas’d to set us an Ex- ample in this Case to follow ; he is Lord of Heaven and Earth, and causes the Sun to shine, and to give Light and Heat to all, he — produces Food and Raiment, and affords enough to Man and Beast; | |

and allows such Plenty, that Rich and Poor may find enough for Sustenance, and praise his Name; thus he shows what we are to do, when he fills our Basket, and increases our Store: Thus by the Bounty we live upon, he provokes us to be eminent in good Works; if he witholds his Hand, we want, pine and die; how can we withhold ours, when those of the same Blood may starve and perish ? It cannot be pretended, that, because he gives more to one than to another, the rest which are his Workmanship, and as much beloved, should be negleQed ; nor can it be thought reasonable, that because he fills one Man’s Barns with Fruits of the Earth, anothers Belly should want; or that, because one Man’s Table is full, and his Cup does overflow, another should want the Crumbs which fall from his Table : As he has in his Wisdom

made this unequal Distribution, it was for our Trial, that every one may consider the Opportunities he has of doing Good ; and as we live upon the Bounty of God, so we may be charitable, and imitate his Goodness, disperse Abroad, and give to the Poor,

that our Righteousness and good Temper may remain for ever, and he may bless us in the Day of Judgment, say ing, Come ye blessed Match. 25. 34; Children of my Father, inherit the Kingdom prepared for you from 35: the Foundation of the World; for I was an Hungred, and ye gave me Meat, I was Thirsly, and ye gave me Drink, a Stranger, and ye took me in, Naked, and ye cloathed me. | h

From hence let me advise those that live in Plenty to be charita- | ble, those in Poverty to be content; and all, to abhor that level- ling Principle, which tends to the Disturbance of all Possessions, and the Destruction of Society and Mankind.

1. Those in Plenty, must count it their Duty to be charitable; | | that as God has been bountiful to them, they may relieve his Servants, that bear his Image, and make some grateful Returns in that Way, to that Providence that has been so indulgent towards them; © The Poor ye have always with you“; that ye may never want Objects of Charity, or Opportunities to relieve : And our Saviour advises us, To make to our selves Friends by the Mam- mon of Unrighteousnels, that when we fail, they may receive

| 1 cc us

An EXPOSITION of the

Article © us into Eternal Habitations”. And however loth Men may

XXXVII. be to spare from their Lusts, or to deny themselves, that they may LY have the greater Plenty to impart to others; yet all that is spent

upon Lust and Vanity, is lost, and may aggravate in the Day of Judgment; but all that is expended upon the Poor, is treasur’d u

against that Day, and will be found to the Praise and Glory of God: At present it is calld a Sacrifice, acceptable to God, and well-pleasing to him; but then it will be our Joy, and Crown of

| Tim. 6. 18, Rejoicing. Charge them that are Rich, that they do Good, that

1 Tim. 6. 6,

they be rich in good Works, ready to distribute, willing to commu- micate, laying up in store for themselves a 1 Foundation

for the Time to come, that they may lay hold on Eternal

2. This may prevail with the Poor to be contented ; and since it is the good Pleasure of Almighty God, to put them in a mean Condition, to submit with Patience and Humility to it; for he knows what is best for every Man, and can chuse that State of Life for them which is safest : Be not then cast down or dispirited, but say, The Will of the Lord be done, let him deal with us as he pleases ; since he gives me no Riches, blessed be his Name; I shall not be answerable for that Talent, and I will not disgrace my Po- verty by Vice ; I will be pious and virtuous, I will be sober and temperate; I will fear God and please him, though I am Poor, and will strive to be Rich towards God, to lay up my Treasures in Heaven, and will look for my Habitation above, an House not built with Hands, Eternal in the Heavens. Could I persuade you to be thus modest and humble, thus contented and satisfied, thus Dutiful and Religious, the poorest of you might be Rich in the Kingdom of Heaven, and ye would have no Cause to use that wicked Proverb, that © the Poor God hates“; for he loves you all, waits for your Amendment, calls upon you to return, and is

not willing that any should perish, but that all should come to Re- pentance. For Godliness with Contentment is great Gain; for we brought nothing into the World, and it is certain we can car- ry nothing out. If ye look among the Graves and Bones,

ye cannot tell the Rich from the Poor, or the Poor from the Rich.

3. We should detest that levelling Principle, which would ruin Society and Mankind ; for under the Pretence of Religion, there were Cans in former Days, that declar’d it was Christian to have all Things common, and every Man should be equal to another:

The Anabaptists publish this as their Doctrine, and at the end of our Civil Wars, the same was reviv’d ; but it carries such an ugly Aspe&, and is fo pernicious, that our Anabaptists disown it, and with the rest of the Dissenters, subscribe this Article, and declare they have a Right and Title to that which is their own : We may take heed that we are not misguided with such Fancies any more;

that

Thirty Nine Articles _ 263

that we may live in Peace amongst our selves, enjoy our Properties Article with out Molestation, and do Good with what we have in our Ge- XXXVIII. nerations. But whoso hath this World’s Goods, and seeth his Brother SW bave Need, and sbutteth up his Bowels of Compassion. from bim; John bow dwelleth the Love of God in him? My little Children, 18. N let us not love in Words, neither in Tongue, but in Deed, and

in Truth.

COVEY * *.

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Article

XXXIX.

ARS

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An EXPOSITION th

/ Fl i . - „ 1 - F’ ’

[…]

JzREM, IV. 2. The first Part. |

And thou shalt wear, the Lo2d liveth, in Truth, in Judgment, and in Righte- ousnels.

S God is the Great and Supreme Majesty of Heaven and Earth, is present every where, knoweth all Things, and

| overruleth all Affairs; as he alone is able to try and search the Heart, to bring to light the hidden Works of Darkness, and to pumish Evil-doers, in an astonishing and surprizing Manner ; upon the Account of the Vastness of his Knowledge and Power, he is appeal’d to, as the Searcher of all Hearts, solemnly in- vok’d to observe what is done, and sworn by, as alone able

to vindicate the Truth, and to punish in just Judgment, those

that wilfully deviate or swerve from it. And thou shalt swear,

the Lord liveth, in Cruth, in Judgment and in Righteousfness. Which may lead us to the Thirty Ninth

Article, which treats of a Christian Man’s Oath, and de-

_ clares,