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We learn from hence that the communion which is among the faithful saints doth not take away the private possession, dominion, distinction, and interest, in the things of this life. Albeit the things belonging to this temporal life be in some respect common, yet in another respect they are private. They are common touching use, they are private touching possession.

I. This truth will yet further and better appear unto us, if we enter into the CONSIDERATIONS OF THE REASONS THAT SERVE TO STRENGTHEN IT.

1. It is confirmed by the Commandments of God, and by the fourth petition of the Lord's Prayer. The Eighth Commandment forbiddeth us to steal away our neighbour's goods, and to do him the least hurt therein. The Tenth Commandment restraineth the inward lusts and motions that arise in our minds, and condemneth the coveting of his house, of his wife, of his servant, of his ox, and his ass, or of anything that belongeth unto him. If then God commandeth the preservation of every man's goods, and forbiddeth all injuries to be offered unto them, it standeth us upon to acknowledge a right and interest that everyone hath in earthly things given unto him. Likewise our Saviour Christ teacheth us daily to ask our daily bread, so that no man ought to desire that which is another's bread, but everyone to know his own, what God hath given him, and what he hath given to others. If then there be bread that is ours, then also there is bread that is not ours. And if somewhat be ours and somewhat not ours it followeth that everyone hath an interest in his own goods, and cannot lay hold of another man's.

2. The invading of other men's inheritances, and the encroaching upon their private possessions, is the fruit either of a confused anarchy, or of a loose government; and both of them are contrary to that ordinance which God establisheth, and the order that He requireth.

3. Everyone hath a proper and peculiar possession, his own servants to order, his own ground to till, his own fields to husband, his own family to govern, and his own domestical affairs to manage, that he may provide things honest in the sight of God, that he may rejoice in the labour of his own hands, and be thankful to the Father and giver of all good things. It is a rule taught by nature, approved by experience, strengthened by customs, and established by the founders of cities and kingdoms, that whatsoever is cared for of all is cared for of none as it ought to be, but is neglected of all.

II. As we have seen the reasons that confirm this doctrine, so let us see the USES THAT INSTRUCT US IN MANY PROFITABLE POINTS TENDING TO EDIFICATION.

1. This confuteth and convinceth the detestable sect who deny to men any property in anything, but would have all things common.

2. Seeing every man hath a state in his own goods, it teacheth us this duty, that we ought to be content with the portion which we have, be it more or less, be it a simple or a worthy portion, and to be by all means thankful for it; considering with ourselves that the difference of places, lands, possessions, with the properties thereof, be of God, and are to be acknowledged as His gift.

3. We learn from this doctrine to take good heed that we do not abuse our property and dominion of those gifts that God hath given us, bestowing them only to our private use, and withholding the comfort of them from others, to whom they ought of right to be imparted and employed. For albeit the possession of them be ours, yet there is a use of them belonging to the saints; the property of goods and the communion of saints standing together. Whensoever we have these outward things we must not withhold them, when they may profit the Church and refresh the saints.

(W. Attersoll.)

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KJV: If he hath wronged thee, or oweth thee ought, put that on mine account;

WEB: But if he has wronged you at all, or owes you anything, put that to my account.