Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 2 · Decade 3 · Sermon 1
Of the fourth precept of the ſecond Table which is in order the 8. of the 10. Commaundementes, Thou ſhalt not ſteale. Of the owning and poſſeſſing of proper goods, and of the right and lawfull getting of the ſame, againſt ſundrie kinds of theft.
¶ The first Sermon.
FOR the ſuſteyning and nouriſhing of oure liues & families, wee men hauehave néede of earthly riches. Nexte therefore after the comaundements touching the preſeruation of mans life, and the holy kéeping of wedlocks knot, in this fourth commaundement a lawe is giuen for the true getting, poſſeſſing, vſing and beſtowing of wealth and worldly ſubſtance, to the ende that wée ſhould not get them by theft or euill meanes, that we ſhould not poſſeſſe them vniuſtly, nor vſe or ſpend them vnlawfully. Iuſtice requireth to vſe riches wel, and to giuegive to eueryevery man that which is his: now ſince the lawes of God bee the lawes of Iuſtice, they do verie neceſſarilie by way of comaundement ſay. Thou The. 8. …ōmaund…ent.ſhalt not ſteale. Theſe words againe in number are fewe, but in ſenſe, of ample ſignification. For in this precept theft it ſelf is vtterly forbidden, all ſhifting ſubtilties are flatly prohibited, deceipt and guile is baniſhed, al couſening fetches are cleane cutt off: couetouſnes, idlenes, prodigalitie, or lauiſhe ſpending, and all vniuſte dealing is herein debarred: Moreouer, charge is here giuen for mainteining of iuſtice, and that eſpecially in contractes and bargaynes. Wonderfull turmoyles verily are rayſed vpp and begonne amonge men of this world, about the getting, poſſeſſing, and ſpē ding of temporall riches: it was expedient therefore that God in his lawe, which he ordeyneth for the health, cō meditie, and peace of vsus men, ſhould appoint a ſtate, and preſcribe an order for earthly goods: as in this lawe hee hath moſt excellently done. And that yee maye the better vnderſtand it, I wil at this preſent, by ye help of Gods holy ſpirite, diſcourſe vppon the proper owning and vpright gettinge of worldly riches: in which treatiſe the whoale conſideration of theft in all his kinds ſhalbe plainly declared.
For the proper owning and poſſeſſing Of the proper ownning of ſubſtance.of goods is not by this precept prohibited, but wée are forbidden to gett them vniuſtly, to poſſeſſe them vnlawfully, and to ſpend them wickedly: yea by this commaundement the proper owning of peculiar ſubſtance is lawfully ordeined, & firmely eſtabliſhed.
The Lord forbiddeth theft, therefore hee ordeineth & confirmeth the proper owning of worldly riches. For what canſt thou ſteale, if all things be common to all men? For thou haſt ſtollen thine owne, and not another mans, if thou takeſt from an other that which hée hath. But God forbiddeth thefte, and therefore by the making of this lawe, hée confirmeth the proper poſſeſſion of peculiar goods. But becauſe there is no ſmall number of that furious ſecte of Anabaptiſtes, which denie this proprietie of ſeuerall poſſeſſions, I will by ſome euident teſtimonies of Scripture, declare that it is both allowed and ratified of old. Of Abraham, who in the Scripture is called the father of faith, Eliezer his ſeruaunt ſaith: God hath bleſſed my maiſter merueylouſly, that hee is become great, & hath giuen him ſheepe and Oxen, ſiluer and gold, men ſeruaunts and mayde ſeruaunts, camels and aſſes: and to his ſonne hath he giuen all that he hath. Loe then Abraham was wealthie, & did poſſeſſe by the right of proprietie al thoſe things which God had giuen him: and he left them all by the title of inheritaunce, as peculiar and proper goods vntounto his ſonne Iſaac. Iſaac therefore and Iacob poſſeſſed their owne and proper goods. Moreouer God by the hand of Moſes brought ye Iſraelites his people into the land of promiſe, ye groūds whereof he did by lot diuide vntounto the tribes of Ioſue his ſeruaunt, appointing to eueryevery one a particular portion to poſſeſſe: and did by lawes prouide that thoſe inheritaunces ſhould not be mingled and confounded together. In Solomon and the Prophets there are very many preceptes and ſentences tending to this purpoſe. But I knowe verie well that theſe troubleſome wranglers do make this obiection and ſay: That Chriſtian men are not bound to theſe proofes, that are fetched out of the old Teſtament. And although I could confute that obiection, and proue that thoſe places of the old Teſtament, doe in this caſe binde vsus to marke and followe them, yet wil I rather for ſhortneſſe ſake alledge ſome proofes out of the Scriptures of the newe teſtamēt to ſtop their mouthes withall. Our Lord Ieſus Chriſt doth greatly commend in his diſciples the woorkes of merciemercy, which doe conſiſte in feedinge the hungrie, in giuing drincke to the thirſtie, in cloathing the naked, in viſiting priſoners, and thoſe that be ſick, and in harbouring ſtrangers and baniſhed men. Hée therefore graunteth to his diſciples a proprietie and poſſeſſion of peculiar goodes, wherewith they may frankly do good vntounto other, and helpe the néedie, and the man in miſerie. But the proper owning of ſeueral goodes being once taken away, good déedes, and almes, muſt of neceſſitie bée vtterly lacking. For if all thinges be common, then doeſt thou giuegive nothing of that which is thine, but all that thou ſpendeſt is of the common richeſſe. Yet Paule the Apoſtle in his Epiſtle to the Corinthians, biddeth eueryevery one to lay vpp almes by himſelfe, which hée might receiue when hee came vntounto Corinthe. Hee doth alſo commaund euerie one to beſtowe ſo much as he can finde in his hart willingly to giuegive, and according to the quantitie that eueryevery one poſſeſſeth, not according to that which he poſſeſſeth not: & yet not to beſtowe it ſo, that they, to whome it is giuen, ſhould hauehave more then enoughe, and they, which giuegive, ſhould bee pinched with penurie and lacke of things neceſſarie. The ſame Apoſtle ſaith: We beſeech you brethren, that you ſtudie to bee quiet, & to doe your owne buſineſſe, and to worke with your owne hands as we cōmaunded you: that you may walk honeſtly to them that be without, and that ye may hauehave lack of nothing. I could out of other his Epiſtles alledge many more proofes of this ſame ſort: but theſe are enoughe to declare ſufficiently that proprietie of goods is in both the teſtaments permitted to Chriſtian men.
In the Actes of the Apoſtles wée read, that among them of the primatiue How in …he Apo…les age … thinges …ere common.& Apoſtolicall Church, al thinges were common: but that which followeth in the ſame booke doth declare what kinde of communion that was, which they had. For Luk ſaith: None of them ſaid that anything was his of that which he poſſeſſed. Loe heere, the firſt Chriſtians poſſeſſed houſes, groundes, & other riches by the right of proprietie: and yet they poſſeſſed them not as their owne goods, but as the goods of other men, & as it were in common, ſo notwithſtanding that the right of proprietie did ſtil remaine in poſſeſſours owne hand: & if ſo be at any time, neceſſitie ſo required, they ſould their lands and houſes, and helped the neede of them that lacked. If they ſould, then that which they ſould was vndoubtedly their owne. For no good man doth ſel an other mans ſubſtance, but that which is his owne, or that which hee hath taken in hand to huſband as his owne. Moreouer S. Peter compounding all this controuerſie ſaith to Ananias, whiles yt land remayned was it not thine owne? and when it was ſould, was it not in thy power? How is it then that thou lyeſt to the holy Ghoſte, and kéepeſt backe part of the price of the land, and makeſt notwithſtanding as though thou haddeſt brought the whole price vntounto vsus? It was in Ananias his power not to hauehave ſold ye land, and when it was ſold to hauehave kept to himſelf the whole ſumme of monie: and yet for that deed hée ſhould not hauehave beene excluded from the Church of the faithfull. It was frée therefore at that time, euen as at this day alſo it is, eyther to ſell or not to ſell their landes and poſſeſſions, and to beſtowe it commonly for the relieuing of the poore. Therefore that place in the Actes of the Apoſtles doth not take away the right of proprietie, nor commaunde ſuch a communion of eueryevery mans goodes as our maddheaded Anabaptiſtes goe about to ordeine. And forbéecauſe I perceiue that ſome doe very ſtiffely ſticke to the letter, and vrge that communion of ſubſtaunce: it ſhal not be tedious to recite vntounto you (dearely beloued) other mens iudgments touching this point, I meane the opinions of them, which by conference of Scriptures hauehave made this matter moſt plaine and manifeſt. Whereas wee read in the ſecond Chapiter of the Actes, that all which beléeued were ioyned in one, it muſt not ſo bee vnderſtoode, as though they like Monks forſaking eueryevery one his proper houſe, did dwell together in common all in one houſe, but that they, as it is immediately after added, continued daily in the temple with one accord: not that they left off eueryevery man to eate in his owne houſe, and to prouide things neceſſarilie required of nature or that eueryevery one ſold the houſe that hée had, ſince there is afterwarde added, Breaking bread from houſe to houſe. If they brake bread from houſe to houſe, let theſe Anabaptiſtes aunſweare in what houſes the Chriſtians at Hieruſalem did breake their bread. In the houſes of vnbeleuers? I think nay. Therefore they brake bread & eate meat in the houſes of the faithfull. Howe therefore did they all ſell or forſake their lāds and houſes? howe did they liue together like cloyſterers? whereas Luke ſaith therefore, that ſo many as beléeued were ioyned in one, that is to be vnderſtoode, that they did often times aſſemble in the temple, ſo then that communicating of goods among the Chriſtians, was nothing elſe but a ſale, which the welthier ſorte made of their landes and houſes, to the end that by beſtowing that money, the poore might be relieued, leaſt they being compelled by penurie and famine, ſhould turne from Chriſtianitie to Iudaiſme againe.
Moreouer, wée read in many places of the Actes that Chriſtians kept to them ſelues the vſe of their houſes and ordering of their ſubſtaunce, as in the ninth of the Actes we finde of Tabitha, who was full of good workes, making coates & cloathinge for widowes and poore people.
In the twelfth of the Actes, wée reade that Peter the Apoſtle béeing brought out of priſon, came to the houſe of Marie the mother of Iohn, whoſe ſyrname was Marke, where many were gathered togeather to praye: he ſaith not to dwell, but to praye: whereby thou maiſt vnderſtand, that the congregation was aſſembled in that houſe to praye.
Againe, in the ninth Chapter: Peter ſtayeth many dayes in y• houſe of Simon the Tanner, which was a Chriſtian man and dwelt in his owne houſe. And in the eleuenth Chapter: the diſciples, according to eueryevery ones abilitie ſent helpe to the brethren, which dwelt in Iurie. Lo here, as euerie one, ſaith he, was of abilitie. But what abilitie could any of them hauehave had, vnleſſe they had ſomewhat of their owne in poſſeſſion? In the 16. Chapter? Lydia the woman that ſolde purple, when ſhée was baptiſed, did ſay: If ye hauehave iudged me to be faithfull to the Lorde, come into my houſe and abide there. Why ſayde ſhée not, ſell my houſe: but, come into my houſe: but forbecauſe ſhée did ſo poſſeſſe her houſe after ſhee beléeued, as that ſhée made it common to the Apoſtles. In the 20. Chapter: Paule doth glorie that he hath not deſired any mannes golde, ſiluer, or pretious cloathes. But what ſenſe or reaſon could be in theſe woordes, vnleſſe it were lawfull for Chriſtian men to keepe the poſſeſſion of that, which is theirs. And in the 21. Chapter: Phillip had at Caeſaria a houſe and foure daughters, why ſold he not his houſe? Philemon alſo Paules hoſte, had both a houſe and a ſeruaunt too. It is therefore moſte plaine and euident, that the holie Ghoſtes meaning is not to hauehave ſuch an order of life obſerued, as theſe people do deuiſe, but that eueryevery man ſhould gouerne well his owne houſe and familie, & relieue the brethrens neceſſitie, according as his abilitie will ſuffer and beare. To this end alſo do other places belong, 1. Timothe. 5. Titus. 2. 1. Theſſal. 4. 2. Theſſal. 3. And when in all his Epiſtles almoſt, he preſcribeth to parents and children, to houſbands and wiues, to maiſters and ſeruauntes, their office and dueties what doth he elſe, but teach how to order our houſes & families? thus much thus farre.
What may be ſaide of that more ouer, that many wealthie men in the Goſpell, are reported to hauehave béene worſhippers of God? Ioſeph of Arimathea, which buried the Lord after hée was crucified, is ſaid to hauehave bene a wealthie man, & a diſciple of Chriſt alſo. The women were welthie which folowed the Lord from Galile, and miniſtred to him and his diſciples, of their goods & ſubſtance. The gelded treaſorer of Quéene Candace was a welthie man. Tabitha of Ioppa, whō Peter rayſed from death to life, was rich, and ſpent her ſubſtance fréely vppon poore and néedie people. Lydia the ſeller of purple was wealthie too, and innumerable more, who were both godly and faithful people. Wheras ye Lord therefore did ſay to the younge man: If thou wilt be perfect, goe and ſell that which thou haſt, and giuegive to the poore, and thou ſhalt hauehave treaſure in heauen, and come and folowe mee: that is no generall lawe or ſimple doctrine belonging to all men, but is a demonſtration onelyonly to ſhew that the yonge man to whom he ſpake, had not yet ſo perfectly fulfilled the lawe, as he thought verily that he had d…n: for hee thought hée had done all, and that nothing was wanting. For the younge man ſett more by his goods, then hée did by God, and the voyce of Gods commaundement. For he departed ſadly, and did not as the Lord had bidden him: and thereby declared that hée had not yet fulfilled the lawe. Moreouer, wée may out of other places gather, that the Lord did not caſ…e downe his diſciples to miſerie and beggarie. Neither was Paul the Apoſtle aſhamed, to make lawes for riche men, and to preſcribe an order howe they ought to behaue themſelues. To them that be riche, ſayth he▪ in this world, giuegive charge that they bee not highe minded, nor truſt in vncertaine riches, but in the lyuing God, (which giueth vsus abundantly al thinges to enioy:) that they do good, that they bee riche in good woorkes, that they be ready to giuegive, glad to diſtribute, laying vp in ſtoare for them ſelues, a good foundation againſt the time to come, that they may lay hold vppon eternall life. Hereunto belong the admonitions of our Sauiour who ſayth: Yee cannot ſerue God & mammon at once. Againe, Riches are thornes that choake the ſeede of the word of God. And againe, Verilie I ſay vntounto you, a riche man ſhal hardly enter into the kingdome of heauen. It is eaſier for a Camel to goe throughe the eye of a needle, than for a rich mā to enter into the kingdome of God. And as the mindes of wealthie men are not vtterly to be diſcouraged and driuen to deſperation, as thoughe it were impoſſible for them to be ſaued: ſo are they to be admoniſhed of the imminente perills, leaſt peraduenture they ſléepe ſecurely ouer their riches, beeing ſeduced by Satan to abuſe their wealthe, when as in déede they ought rather to vſe it after the rule of the Apoſtle, which I did euen nowe recite.
The Gangreſian Synode, a verie auncient Counſell, verily condemned Gangreſis Synodus.them which taughte: That faithfull riche men could hauehave no hope to bee Falſe doctrine concerning riches and rich men, condemned.ſaued by the Lord, vnleſſe they did renounce and forſake all the good that they did poſſeſſe. S. Auguſtine enrolleth and reckoneth the Apoſtoliques in his Catologue or beadrowe of heretiques. They taking arrogantly this name to themſelues, did not admitte into their companie any of them which vſed the fellowſhipp of their owne wiues, or had in … any proper ſubſtaunce▪ …, they therf…e … becauſe ſeperating themſelues from the Church, they thincke that they hauehave no hope to be ſaued, which vſe and enioy the things that they themſelues lacke. They are like vntounto the Encratites, and are called alſo by the name of Apotactites. Touching riches they of themſelues verily are not euill, but the good giftes of God: It is the abuſe that makes them euil. But for the vſe of them, I wil ſpeake hereafter.
Here followeth nowe the treatiſe Of the lawful getting of riches.of the getting of wealth and riches, which bée neceſſarie for the maintenance of our liues and families Touching the getting whereof, there is a large diſcourſe among our Lawyers: For they ſay that goods are gotten by the lawe of Nations, and by the peculiar lawe of eueryevery particular countrie. By the lawe of Nations, as by Preuention in poſſeſſion, by captiuitie, by finding, by byrth, by caſting vp of water, by chaunging the kinde, by increaſe in bondage, by mixture, by building, planting, ſowing, tilling in a ground frée from poſſeſſion, and by deliuerie, By the peculiar lawe of eueryevery particular countrie, as by continuaunce of poſſeſſion, by preſcription, by giuing, by will, by legacie, by feoffment, by ſucceſſion, by challenge, by purchaſe, of all which particularly to ſpeake, it would bée a labour too tedious, and for you to heare (dearely beloued) litle profitable. That therefore which wée are to ſaye, wée will frame to the manners and cuſtomes of oure age, and wée will vtter that which ſhall tend to our auaile. Principally and before all thinges, wee muſt cloſe and ſhutt vpp an euill eye, leaſt wee bee carried away with too much concupiſcence and deſire. The light of the body (ſaith oure Sauiour Chriſte in the Goſpell) is the eye: If therefore thine eye be ſingle, thine whoale body ſhalbe lightened: but if thine eye bee euill, thy body ſhalbee all darcke.
The minde of man béeing indued with faith, and not infected with concupiſcences and naughtie luſtes, doth giuegive light to all thinges that hée ſhall take in hand, goe about, and doe: but if his mind bée corrupt and vncleane, then ſhall his déedes ſauour alſo of corruption and vncleanneſſe. Wherfore faith and an vpright conſcience, muſt ſubdue and beate downe too muche concupiſcence and couetouſneſſe, which take their originall and roote from diſtruſte, making vnholie and vncleane al the counſells of man, all his thoughtes, all his woordes and déedes. And that wée may be able and of force ſufficiēt, to captiuate & bring them into ſubiection, neceſſarie it is, that the Grace of Chriſte aſſiſte vsus, which eueryevery godly minded man and woman, doeth aſke of God, with godly and faithfull prayers. Béehoofull it is, that wée alwayes ſet before our eyes, and hauehave déepely grauen in our heartes, the doctrine of our Sauiour Chriſt touching theſe, and the inſtruction alſo of his holie Apoſtles: which is not ſo much, but it may bée well borne away. Wée will therefore rehearſe vntounto you (derely beloued) thrée ſeuerall places, two of them out of the Goſpell, and the third out of S. Paule: in which places, as it were in a perfect abridgment, you may hauehave compriſed what thinges ſoeuer can bee required, of ſuch as worſhip God in trueth. In the Goſpel according to S. Matthew, thus ſaith our Lord and Sauiour: Hoord not vp for your ſelues, treaſures in earth, where the ruſt and moth doeth corrupt, and where theeues breake through and ſteale: but lay vpp treaſure for you in Heauen, where neither mothe nor ruſt doth corrupt, and where theeues do not breake through and ſteale. For wher your treaſure is, there wil your hartes alſo be.
No man can ſerue two maiſters. For eyther he ſhall hate the one, and louelove the other, or elſe he ſhall leane to the one, and deſpiſe the other: yee cannot ſerue God and Mammon.
Therefore I ſaye vntounto you, bee not carefull for your life, what ye ſhall eate, or drink, nor yet for your bodie what ye ſhall put on: is not the life more woorth than meate, and the bodie more worth then rayment?
Beholde the fowles of the ayre, for they ſowe not, neyther doe they reape, nor carrie into barnes, yet your heauenly father feedeth them: Are not yee muche better then they?
Whiche of you, by taking carefull thought, can adde one cubite to his ſtature? And why care ye for rayment? conſider the Lillies of the feelde howe they growe, they labour not, neither doe they ſpinne: and yet I ſaye vntounto you that euen Solomon in all his royaltie was not araide like one of theſe. Wherefore, if God ſo cloath the graſſe of the fielde, which though it ſtande to day, is to morrow caſt into the fornace: ſhall he not muche more do the ſame for you, O ye of little faith? Therefore take no thought ſaying, what ſhall wee eate, or what ſhall wee drinke, or wherewith ſhall wee be cloathed? for after all theſe thinges do the Gentiles ſeeke: for your heauenly father knoweth that ye hauehave neede of all theſe thinges. But ſeeke ye firſte the kingdome of God, and all theſe thinges ſhall be added vntounto you.
Care not then for to morrowe: for the morrowe ſhall care for it ſelfe. Sufficient vntounto the daye is the euill thereof.
This ſaith the Lorde in the ſixth of Matthewes Goſpell.Matt. 6.
Againe, in the twelfth Chapter of Sainct Lukes Goſpell, he ſaith: Take heede and beware of couetouſneſſe: for no mannes life ſtandeth in the aboundance of the things which he poſſeſſeth: that is, the life, hath no néede of ſuperfluitie: or, no mans life hath néede of more then enough. And he put foorth a ſimilitude ſaying.
The grounde of a certeine riche man brought foorth fruites plentifully, and hee thought within him ſelfe, ſaying: what ſhall I doe becauſe I hauehave no roome where to beſtowe my fruites? And he ſaide, this will I doe, I will pull downe my barnes, and buyld greater, and therein will I gather all my fruites and my goodes, and I will ſaye to my ſoule: Soule, thou haſt muche goodes layde vpp in ſtoare for many yeares: take thine eaſe, eate, drinke, and be merrie.
But God ſaide vntounto him: thou foole, this night doe they require thy ſoule againe from thee: then, whoſe ſhall theſe thinges bee which thou haſt prouided? So is hee that gathereth richeſſe to him ſelfe, and is not riche to Godwardes.
Paule the veſſell of election followinge in all thinges his teacher and maiſter, cryeth out and ſayth: Godlineſſe is a greate lucre, if a man bee content with that hee hathe: For wee brought nothing into the world and it is certaine that wee may carrie nought away, but hauing food and rayment wee muſt therewith bee content. For they that wilbe riche fall into temptation and ſnares, and into many foliſh and noyſome luſtes which drowne men in perdition and deſtruction. For couetouſnes and the louelove of monie is the roote of all euill, which while ſome hauehave luſted after, they erred from the faith, and wrapped themſelues in many ſorrowes: But thou, O man of God flee theſe thinges, and followe after righteouſnes, godlines, faith, louelove, patience, meekeneſſe &c. Whoſoeuer therefore meaneth by bodily labour or any kind of traffique to gett a lyuing, and things neceſſarie for himſelfe and his familie, let him take theſe godly preceptes in ſtéede of Triacle, and other wholeſome medicines to ſtrengthen his mind againſt the enuenomed force of poyſoned gréedines, and infectinge plague of couetouſnes.
And when hée hath with this medicine Labour is commended and idleneſſe cōdemnedagainſt poyſon compounded of the doctrine of the Euangeliſtes and Apoſtles fortified his minde againſt the plague, then let him immediately bend himſelf to ſome labour and kind of occupation. But let eueryevery one pick out and chooſe an honeſt and profitable occupation, not a néedeleſſe Arte, or a Science hurtfull to any other man. And finally let all men flée idleneſſe as a plague or contagious diſeaſe. And nowe againe let vsus in this caſe heare the heauenly woordes of that holy Apoſtle Paule, who ſayth: We charge you brethren in the name of oure Lord Ieſus Chriſte, that yee withdrawe your ſelues from eueryevery brother that … mordinately, and not after the inſtitution, which h…e receiued of vsus. For when wee were with you, this wee warned you off, that if any would not woorke the ſame ſhould not eate. For wee heare ſay, that there are ſome which walke amonge you inordinately working not at all, but be buſie bodies. Them that are ſuch wee commaund and exhorte by our Lord Ieſus Chriſte, that they working in quietneſſe eate their owne bread. In all ages and among all honeſt men, both idleneſſe and néedeleſſe occupations hauehave béene alwayes condemned.
Heſiodus ſaid.
Both Gods and men abhorre
the lazie hand in boſomd lout,
That workes not in a cōmon weale,
but lurckes and liu's without
Paines taking, like the idle droane
that liues vppon the ſpoile
Of that, for which the buſie Bees,
do tyre themſelues with toile.
And Sophocles ſaid.
Where idleneſſe doth ſit a broode,
ther's neuer good egg hatcht.
For God doth not aſſiſte ſlouthfull perſons and idle ſlowbackes. Now I …call thoſe néedeleſſe occupations, whiche idle and ill diſpoſed people do vſe, thereby to be troubleſome to their neighbours and to deceiue other men, exerciſing, I confeſſe, an occupation, but ſuch an one as is vtterly vnlawfull & vnprofitable to all men, themſelues onelye excepted, to whome it bringes in exceſſiue gaynes: of which ſort are vſur…rs, engroſſers, hucſtars, and other moe that hauehave many artes to francke themſelues with an idle ſhewe of buſineſſe, like a ſwine ſhutt vp to be …atted in a ſtie. As for them … wealth is come to them, not …by their own labour, or their own induſtrie, but by inheritāce of their aū cetours leauing, let them cōſider with thēſelues, by what meanes ye riches were gotten, which nowe by inheritaunce are fallen to their lott: and if they perceiue that they be heires of vniuſt gotten goods, let them be liberall and make amendes for them, not doubling the euil in poſſeſſing vniuſtly, and more wickedly digeſtinge the thing that before was naughtily come by. Let them put no truſt or cō fidence in their ill gotten riches, neither let them giuegive them ſelues to ydleneſſe, but ſtill be buſie in ſome honeſt thing. But yet moſt commonly, it commeth to paſſe, that yll gottē goods are ſpent very lewdly. The beſt way therefore, is either to bee heire to a good, iuſt, and liberall man, or elſe to ſeeke meanes by their owne toyle and trauaile to hauehave of thine owne, wherewithall to ſuſteine both thine owne life, and the liues of thy familie.
But many men make a doubte here, & call it into queſtion: firſt, whether Whether …argaynīg … buying …d ſelling …e lawfull … no.bargaining and buying and ſelling be lawfull or no, and then what one occupation it is among all other, that doth beſt beſeeme a godly man. Them which ſtick vponupon theſe doubts I wiſhe to conſider theſe reaſons that followe. Firſt, it is manifeſt that cō tractes are for the moſte parte voluntarie, and that bargaines are made with the mutuall conſent of the buyer and ſeller, ſo that each one maye take deliberation and make choice of that, which he woulde hauehave, to ſee whether it be beſt for his purpoſe or no. Of this ſorte are the exchaunge of thinges, ſuretiſhip, letting, hiring, morgaging, borrowing, lending, couenanting, buying, ſelling, and other mo like vntounto theſe. Theſe things, as experience doth proue, euen the holieſt men cannot be without, ſo long as they lyue in this fraile world. Neither doth the Lorde of the lawe in any place forbidde theſe kinde of contractes, but planteth them rather in his common weale of Iſraell, that the people might knowe & acknowledge them to be the ordinaunces of God: the abuſe, deceipt, guyle, & confidence in them is flatly forbidden by the worde of the Lorde.
If therfore any man do vſe thē moderately, not ſtaying him ſelfe wholy vponupon them, nor repoſing his truſt in them, in ſo vſing them he ſinneth not. And here againe, let vsus heare the wordes of the Apoſtle, who ſaith: Let them which hauehave wiues be as though they had none: and them which wepe as though they wept not: and them which reioyce, as though they reioyced not: and them which buy, as though they poſſeſſed not: and them which vſe this world, as though they vſed it not. For the facion of this world doth paſſe away. In like maner we do in no place reade, that iuſt and lawfull gaines hauehave beene at any time forbidden: yea, the Lorde doth bleſſe the labour and trauaile of his ſeruaunts, which louelove him, that euen as in vertue, ſo alſo thei may increaſe in richeſſe and ſubſtance. This do ye examples of Abraham, Iſaac & Iacob euidently teſtifie. And the verie Apoſtles bidde vsus not to looke after no gaine, but charge vsus onelyonly to keepe our ſelues from gaping after filthie gayne.
There are among men, many and diuers occupations. And the ſtate & Sundrie kindes o… occupati…n….conditions, wherin men are, do ſtand in néede of many and ſundry thinges. There is an occupation or … kinde of labour, which is put in practiſe by force of hand, and ſtrength of bodie, rather then by arte, althoughe it wanteth not altogether witt and diſcretion. There is alſo a more fine and ſubtile labour of the witt, which, although it be not done without the bodie and ſtrength of man, is yet notwithſtanding accompliſhed by the witt rather then by the bodily force of him which laboureth. Of the firſte ſorte are all thoſe occupations or ſciences which are commonly called handicraftes, and in that number we reckon alſo merchaundiſing, huſbandrie, and graſing of cattell. Of the latter ſorte are the ſtudie of tongues, of Phyſicke, of lawe, of Diuinitie eſpeciallie, and of Philoſophie, and laſtly the gouerning of a common weale. The Patriarches verilie, who were moſt innocent and excellent men, did for the moſt parte either exerciſe huſbandrie, or elſe bréede and feede vpp cattel to increaſe. There are many examples, of Abell, Noe, Abraham, Iſaac, Iacob, Iob, and other more. The Leuites, and Prophets lyued by their ſtudye and eccleſiaſticall miniſterie. The feate of merchandiſing is no where condemned throughout the holye Scriptures: but thoſe merchauntes are condemned which neither feare nor ſeeke after God, but vſe odde ſhiftes and ſubtile ſleightes to deceiue and cooſen their brethren & neighbours. For Iames the Apoſtle of Chriſt our Lorde ſaith: Go to now ye that ſaye: to daye, and to morrow let vsus go into ſuch a citie, and continue there a yere, and buy, and ſell, & winne (and yet cannot tel what ſhall happen on the morrowe: for what is your life? it is euen a vapour, that continueth for a little time, and then vaniſheth away.) For that ye ought to ſaye: If the Lorde will, and if wee liue, let vsus do this or that: Neither is Lydia the ſeller of purple founde fault withall in the Actes of the Apoſtles, for that ſhée did ſell purple: For Solomon, where he ſetteth forth the praiſe of a good huſwife, doth commend …her greatly for exerciſing merchaundiſe. All notable kinges hauehave liued by gouerning of their common wealthes, euen as Ioſeph the preſeruer of Aegypt, and Daniel the chiefe next to the king in Babylon and Media did in like ſort. For as in mannes bodie there are many members, and ſundrie vſes, whereunto they are applyed, 1. …when as notwithſtanding they do all agrée in one and tende together to the preſeruation and ſafegarde of the bodie: euen ſo God hath ordeyned diuers artes and occupations for mē to labour in, ſo yet neuertheleſſe, that he would hauehave them al to ſerue to the common weales commoditie.
But nowe it is not for mée definitiuely to pronounce which of al theſe … vſe.occupations a godly man ought chiefly firſt to chooſe, & then to put in practiſe. Let eueryevery man weigh with him ſelfe the things that hetherto I hauehave alledged, then let him ſearche & make triall of him ſelfe, to what kinde of life and occupation his minde is moſt willing, and whereunto he him ſelfe is moſt fitt and profitable: let him alſo hauehave a diligent regarde to conſider what arts they are that be moſt ſimple and agréeable to nature, and what occupations hauehave leſt néede of crafte and deceipte, and laſtly, what ſciences do leaſt of all drawe vsus from God and iuſt dealing. And when this is ſcande, then let eueryevery man chooſe to him ſelfe that whiche he taketh to bée beſt conuenyent, and moſte whoaleſome bothe for his ſoule and alſo his bodie.
We cannot all of vsus manure the ground, neither are all heades apte to take learning, a fewe among many do gouerne the common weale, and all are not fitt to be handicraftes men. EueryEvery one hath his ſundry diſpoſition, eueryevery one is inſpired by God, eueryevery one hath the ayde and counſell of his friendes and welwillers, eueryevery one hath ſundry occaſions, and eueryevery one hath the rule of Gods worde: let him be content with and ſtaye him ſelfe vppon them, ſo yet that Gods comaundements may ſtill hauehave the preeminence.
But for him that laboureth and taketh paines in his occupation, theſe rules of admonition, which followe, Beware of prodigalitie.are as neceſſarie as thoſe which are alreadie rehearſed. For firſt of all, eueryevery one muſt take héede of prodigalitie or ryot, in meate, drinke, apparaile, nice pranking of the bodie, and gorgeous buyldings, needleſſe expences muſt alwayes be ſpared. For the Lords will is, that eueryevery man ſhould kéepe & not laſhe out the wealthe that he hath, where no néede requireth it: for the Lorde doth hate and deteſt riott and néedeleſſe coſt to mainteine pride withall. Moreouer, the man that is prodigall of that which is his owne, is for the moſt parte deſirous of other mennes goods, from whence ariſe innumerable miſchiefs, theafts, conſpiracies, downright deceipte, ſhameleſſe ſhiftes, murders, and ſeditions. Secondarily, let him which laboureth in his vocation be prompt and actiue, let him be watchefull and able to abide labour, he muſt be no litherbacke, vnapt, or ſlouthfull fellowe. Whatſoeuer he doth, that let him do with faith and diligence. Slouth and ſluggiſhneſſe do diſpleaſe God vtterly. The Lorde miſlikes the yawning mouth and folded armes, the ſignes of ſleepe, which commonly followe the careleſſe man, who doth neglect the ſtate and condition of his houſe and familie. But on the other ſide, the Scripture commendeth highly faithfull labourers and good and painefull people in woorke. Let vsus heare, I beſéech you, the golden woordes of Solomon the wiſeſt among all men: who, where he blameth ſluggardes, ſaith: Go to the Emmet thou ſluggarde, conſider her wayes and learne to be wiſe. She hath no guyde nor ouerſeer, nor ruler, & yet in the Summer ſhe prouideth her meate, and gathereth her foode in the harueſt. Howe long wilt thou ſleepe thou ſluggarde? when wilte thou ariſe out of thy ſleepe? yea, ſleepe on ſtill a little, ſlumber a little, folde thine handes together yet a little, and take thine eaſe: and in the meane while ſhall pouertie come vponupon thee like a traueyler, and neceſsitie like a weaponed man.
Againe, Dauid in the Pſalmes cryeth, ſaying: The labours of thine handes ſhalt thou eate: O well is thee and happie ſhalt thou be. What may be thought of that moreouer, that the Lorde God would not hauehave Adam to liue ydlely in Paradiſe, that happie place for his ſtate and condition? for he inioyned him the tending and dreſſing of that goodly garden. Idle people therefore are the moſte vnhappie of all mortall men: and ſlouthfull drouſieheades are nothing elſe, but an vnprofitable lumpe of vnoccupyed earth.
Laſtely, let the artificer hauehave a regarde that he hurte no man by his arte or occupation.
And let this be the rule for him to keepe his eye vponupon in all buſineſſe & affaires of his ſcience: Whatſo euer thou wouldeſt hauehave done to thy ſelf, the ſame do thou to another: and what ſoeuer thou wouldeſt not hauehave done to thy ſelfe, that do not thou to another. Moreouer, thou doeſt hurte to another man two ſundrye wayes: that is, by kéeping backe, and taking awaye: as for example, if thou withholdeſt that, which thou oweſte, and is not thine owne: or if thou takeſt awaye that whiche is another mans, and that which he doeth not owe vntounto thee. But of the hurt done in withholding and taking away, I will at this preſent ſpeake ſomewhat largely, that thereby, ye may the better vnderſtande the Lordes commaundement. Thou ſhalt not ſteale, and more perfectly perceiue, what kindes and ſortes of theaft there be.
Theaft, they ſaye, is a deceiptfull Theaft.fingering of another mannes goodes, moueable and bodily, which is done againſt the owners will, to the intent to make gaine, either of ye thing it ſelfe, or of the vſe of the thing, or of the poſſeſſion of the ſame. Therefore they ſay, that a madde man doth not committe theafte: becauſe in him there can no endeuour of craft or deceipte be poſſibly found. Neither can, ſaye they, ye man be argued of theaft, which by miſtakinge, and not of ſett malice did take away another mans good in ſteede of his owne. But he alone is not called a deceiptfull fingerer, which layeth hande vppon the thing, but he who by any maner of meanes conueyeth it from the poſſeſſion of the true owner. Nowe they ſay, that it is done againſt the owners will, not onelyonly if it be perforce & violently taken from him, but alſo if he knowe not of the taking it awaye: or if he do knowe, yet if he cannot forbidde them: or if he can forbid them, yet if for ſome certeine cauſes he will not. Neither is it added without a cauſe: that theaft is committed for gaine and profites ſake. For if one in ieaſt, or for ſome other honeſt cauſe, take any thing awaye, he doth not thereby deſerue to be called a theefe. But of theaft they make two ſortes, the manifeſt theaft, as that wherewith the theefe is taken: & the theaft not manifeſt, as when after the deed one is conuinced of theaft. Of theſe there is a large diſcourſe Digeſtorum lib. 47. tit. 2. Let vsus returne to ye further opening of our preſēt propoſitiō.
Thy withholding doth hurte another man, when thou in buying and Sund… ſortes: … done & with… ding.ſelling doſt vſe falſe meaſure or falſe weightes. To this rule is referred vniuſt and falſe exchaunge, I meane exchaunge of money in banke. Touching theſe pointes we will recite the commaundements and ſentences only of the Lorde our God, who in Leuiticus ſetteth this for a lawe: Ye ſhall do no vnrighteouſneſſe in iudgement, in meteyard, in weight, or in meaſure: true ballaunces, true weightes, a true Epha, (that is a buſſhell or a pecke in meaſure of drye things) & a true Hin (that is in meaſure of liquide thinges a pinte and an half, or ye twelfth parte of a pinte & an halfe) ſhall ye hauehave. I am the Lorde your God which brought you out of the lande of Aegypt. In Deuteronomie we read: Thou ſhalt not hauehave in thy bagge two maner of weightes, a greate and a ſmall. Neither ſhalt thou hauehave in thy houſe diuers meaſures, a great and a ſmall (to the ende that in receiuing or buying, thou maiſt vſe the greater, and in laying out or ſelling thou maiſt vſe ye leſſer) but thou ſhalt hauehave a iuſt and right weight, and a iuſt and right meaſure ſhalt thou hauehave, that thy dayes may be prolonged vppon the land, which the Lorde thy God giueth thee. For all that do ſuch thinges, and all that do vnrightly, are abhominable vntounto the Lord thy God. Hereunto appertaineth that ſentence of Salomons in the Prouerbes, where he ſaith: Two manner of weightes, and two maner of meaſures, both theſe are abhominable vntounto the Lord. But what can be heard or thought of more grieuous and horrible, then a man to be abhominable in the ſight of his God? In the ſixth Chapter of Micheas alſo the Lorde doth threaten diuers and grieuous puniſhementes which he myndeth to lay vppon the neckes of them that vſe not iuſtice in weightes and meaſures. Why therefore do we not rather flye from doing wrong and vnrighteouſneſſe, chooſing ſooner to be happie than vnhappie, and hearken vntounto the Lorde who ſaith: good meaſure and preſſed downe, and ſhaken together, and running ouer, ſhall they giuegive into your boſome. For with the ſame meaſure that ye mete to other, ſhall other mete to you againe. Let vsus be throughly perſuaded therefore, that riches gotten by crafte and theaft can neither floriſhe long, nor yet be for our health to enioye.
Againe, other men are endammaged by ye withholding of them, which poſſeſſe inheritances due vntounto other: which breake promiſe and deceiue men in contractes, in bargaines and couenauntes: which make a face as though they gaue the thinge, which they do either chaunge or reteine to them ſelues by ſome coloured ſhifte, or elſe do giuegive it, when they them ſelues hauehave marred or vtterly deſtroyed it. Both the one and the other verily is fraude and guile, and flatt deceipt. But nowe by the waye, marke this manifeſt and vſuall point of Gods iuſt iudgement, that wrongfull poſſeſſours of other mennes heritages, are both ſhort lyued, and the vnfortunateſt men of all other people. Touching theſe wrongfull withholders, Salomon pronounceth that they ſhall finde no gaine. For gaine vniuſtly gotten, howe great ſoeuer it be, deſerueth rather to be called a loſſe more truely then a gaine.
To this precept do thinges, that Thinges found.are found belong, which thou denyeſt to the demaunder, as though thou either haſt not founde them, or elſe doſt challenge them to be thine owne by lawe. Hereunto appertaineth the pledge or pawne which thou withholdeſt. Pledges & pawnes.A man that taketh a iourney into a farre countrie, hath put thee in truſt with certeine ſiluer plate & a pound weight of golde, to keepe for him againſt his returne, becauſe he had a hope that thou wouldeſt keepe them ſafely: but at his comminge backe, when he demaundeth them, thou denieſt the thing, in ſo dooing, thou haſt ſtollen it from him, and cracked the credite that thy friende had in thée, and laſt of all, thou haſt doubled the ſinne. A poore man hath guaged to thée ſome pretious thing that he ſetteth much by, which when he claimeth againe, with readie monye in hande, to paye thée the ſumme which he borrowed vppon it, thou denyeſt him his pledge, thou quarelleſt with him, and vſeſt ſubtiltie to defraude him of his pawne, in ſo dooing thou ſtealeſt it from him. Moreouer, the Lorde gaue to his people other lawes, to this ende and effecte, touching the taking of pledges or guages. For in Deuteronomie, hée ſaith: No man ſhall take the neather, or the vpper milſtone to pledge: For he hath layde his life to pledge to to thee. For it is all one as if he had ſaide: thou ſhalt not take that at thy neighbours hande in ſtéed of a pledge, wherewith he getteth his liuing, and doeth mainteine his familie. For thereby thou ſhouldeſt take from him both life and liuing. And immediately after, he ſaith: When thou lendeſt thy brother any thing, thou ſhalt not goe into his houſe to fetche a pledge from thence: but thou ſhalt ſtande without, that he, which borrowed it of thee, may bring it out of doores to thee. The Lord forbiddeth crueltie, and woulde not hauehave riche men to be too ſharpe in ranſacking poore mennes houſes, nor ouer curious in takinge pledges at poore mennes handes. For he addeth afterwarde: And if it be a poore body, thou ſhalt not ſleepe with his pledg: but deliuer him the pledge againe when the Sunne goeth downe, that he may ſleepe in his owne rayment, and bleſſe thee: and that ſhall be imputed for righteouſneſſe vntounto thee before the Lorde thy God.
Laſtly, they do moſte of all endammage their neighboures which The withholding of labourers hire.do withholde the labourers wages. The labourers hyre is withheld two ſundrie wayes. For thou doeſt either neuer paye it: Or elſe thou payeſt it with grudging and grunting, thou doeſt delaye the payment too long, or otherwiſe diminiſheſt ſome parte of his hire. But marke nowe that the name of hirelings is of ample ſignification, and is extended to all kindes of artificers. The common ſorte of wealthie men hauehave a caſte nowe adayes to vſe the helpe of handicraftes men, and bidde them kéepe a reckoning of their hire & wages in bookes of accomptes, in the meane while, though they perceiue that theſe poore men lacke money, yet will they not paye them ſo much as one penye: yea, when they require the debt that is due, they take them vp with bitter woordes and ſende them emptie away, till they them ſelues be diſpoſed to paye. And ſo theſe fooliſhe and wicked wealthie men do not ceaſſe to laſh out in riot prodigallie the thinges that are not clearely their owne, but which they withholde frō other poore men. Let vsus heare therefore ye lawes and iudgements of the Lord our God touching this horrible abuſe and deteſtable fault. In Deuteronomie we reade: Thou ſhalt not denie, nor withholde the wages of an hired ſeruaunt, that is needie & poore, whether he be of thy brethren or of the ſtraungers that are in thy lande and within thy gates: But ſhalt giuegive him his hire the ſame daye, and let not the Sunne go downe thereon, for hee is needie, and by the hire he holdeth his life (that is, he layeth the hope of his life therein, as he that lookes to line therby) leſt he cry vntounto the lord, and it be turned vntounto ſinne to thee. With this lawe of the Lorde do the wordes of Iames the Apoſtle moſte fitly agrée, where he ſaith: Beholde the hyre of labourers, whiche hauehave reaped downe your fieldes, whiche hire is of you kepte backe by fraud, cryeth: and the cryes of them which hauehave reaped are entred into the eares of the Lorde of Sabboth. What can be more terrible to ye hearers eares? the labourers hire which is withheld doth crye, and cryeth euen vp into heauen: and that which is moſt of all doth enter into the eares of the moſte iuſt, ſeuere and mightie God? What nowe may theſe defrauders looke for at Godshand, but heauie puniſhment to light vppon their curſed heades. Tobie, therefore moſte rightly, and briefely concludeth this matter, and giueth excellent counſell to all ſortes of people, ſaying: Whoſoeuer worketh any thing for thee, giuegive him his hire immediatly, and let not thy hired ſeruauntes wages remaine with thee at all: For in ſo doing, and fearing God, thou ſhalt hauehave thankes.
Nowe followeth the ſecond member or parte of detriment, whiche doth conſiſt in taking awaye an other Damage that is don by taking away.mannes goodes. And this takinge awaye alſo is of ſundrie ſortes.
Now the firſt place of theſe ſortes is attributed to thefte it ſelfe (of which wee hauehave ſpoken ſomewhat before) which thefte is committed not in taking awaye of monie onelyonly, but in wares alſo, and wrongfull dealing in other mennes groundes, in remouing landmarkes or méere ſtones, and whatſoeuer is tranſlated, denyed, or cleane taken awaye againſt all right, or is malitiouſly againſt all conſcience, and conſent of the other partie, that is, of the true owner, delayed or foaded off till a longer time than it ought to be. For in the ninetéenth of Leuiticus ye Lord ſetteth this downe for a lawe, and ſaith: Ye ſhall not ſteale, ye ſhall not lye, no man ſhall deale with his neighbour deceiptfully. And Paule to the Epheſians ſaith: Laying lyes aſide, ſpeake ye eueryevery man the trueth to his brother: for wee are members one of another. Let him which ſtole ſteale no more, but rather labour with his handes in woorking the thing that is good, that he may giuegive to him that hath neede. This may wée extende almoſte to all the offices and dueties of men. For who ſoeuer denyeth the debte and duetie whiche of right he oweth, the ſame doth ſinne againſt this commaundement: as for example, if the houſholder denye the duetie that he oweth to his familie: againe, if the familie conſume the houſholders ſubſtaunce, and doe deceiue the good man, whoſe care is bent to mainteine his charge, and are ſett to vndoe him, by prodigall ſpending his money and goods, which they filche from him priuilie.
Againe, if the Lorde or maiſter (although this poynte may well bée referred to the title of dammage that is done by withholding) be too rough to his hyndes or huſbandmen: or if the ploughfolks do idely waſt their maiſters ſubſtaunce, or ſlackly looke to their tillage and buſineſſe, or ſpende in ryott his wealth and richeſſe. So then the ſeruaunt offendeth agaynſt this commaundement, if he doeth not ſéeke all the meanes that he may to hauehave a diligent care for his mayſters affaires, and faithfully augment his wealth and poſſeſſions.
And in like manner do maydeſeruauntes, in the dueties whyche they owe, offende againſt their myſtreſſes. And therefore Paule hauing an eye to this precept giueth Titus in charge and ſaith: Exhorte ſeruauntes to be obedient vntounto their owne maiſters, and to pleaſe them in all thinges, not aunſwering againe, nor pickers, but ſhewing all good faithfulneſſe, that they may adourne the doctrine of God our Sauiour in all thinges.
And like vntounto this is that which the ſame Apoſtle repeateth in the ſixth Chapter to the Epheſians: the 3. to the Coloſſians, and the 1. to Timothie the ſixth Chapter: for in this commaundement, his doctrine of the dueties of maiſters and ſeruauntes hath a fitt place (ſo farre as concerneth the houſholders riches) and what ſoeuer elſe is like vntounto this.
To this precept alſo robberie and Robberie & deceipt.deceipt, do fully belong, both whiche extende farre, and conteine manye kindes. Fraude is infinite: for the iniquitie of men is bottomleſſe, theire craftes are diuerſe, and of ſo manye ſortes, that no one man can number them all. And robbery is not alwaies armed with force and weapons, but is ſometimes furniſhed with ſleights and coloured wordes: neither do robbers lurke and lay waite in wooddes and wide open fieldes alone, but are conuerſant alſo in ye thickeſt throngs of eueryevery good citie. Thou takeſt away thy neighbours goods vnderunder the falſe title and pretence of lawe. Thou robbeſt him, I ſaye, while by thy ſuite, thy gifts, or other fetches thou doſt extort from the Iudges corrupted ſentence to maintaine thy wrongfull claime. Some there are, whiche vnderunder the title of a deede of gift, ſtick not to wreſt whole heritages from legitimate heires. Theſe and other ſhiftes, or cooſenings like vntounto theſe, are conteined partely vnderunder robbery, partely vnderunder deceipt, but altogether and flatly vnderunder plaine théeuerie.
Although at dice, players do giuegive Dicing & carding.their mutuall conſent to fall to gaming: yet for becauſe, eche ones deſire is gréedily ſet to gett the others money, and that they make blinde Fortune, I meane the dice or cardes to be the diuider of their goodes betwirt them. Therefore are the dice and cardes worthily condemned of al good diuines. And Iuſtinian the Emperour, as it is extant Cod. lib. 3. tit. vltimo: hauing a regarde to his ſubiectes commoditie, decreede that it ſhould be lawfull for no man eyther in publique or priuate houſes to play at dice. For although dice playe hath bene vſed of great antiquitie, yet hath it ended and burſt out into teares. For many hauing loſt all the ſubſtance that they hauehave, do at the laſte in playe, breake forth to the curſinge and blaſpheming of God. Otherwiſe there is none ſo ignorant but knoweth well enough, that ſuch exerciſes of the witt or bodie as are frée from the poyſoned deſire of filthie gayne, whereon, neither the hurte of our neyghbour nor our ſelfe doth depend, are lawful enough to be vſed of Chriſtians.
Vſurie, is when thou graunteſt …to another man the vſe of thy goodes, as of lande, houſes, money, or anye thing elſe, whereof thou receiueſt ſome yerely commoditie. For thou haſt a manour, a farme, landes, medowes, paſtures, vineyardes, houſes, and monye, which thou doſt let out to hire vntounto another man vponupon a certeine couenant of gaine to returne to thee for the vſe thereof. This bargaine, this couenant is not of it ſelfe vnlawfull, nor yet condemned in the holy Scriptures. And the verie name of vſurie is not vnhoneſt of it ſelf, the abuſe thereof hath made it vnhoneſt, ſo that not without a cauſe it is at this day deteſted of all men. For vſurie is in the Scripture condemned, ſo farre as it is ioyned with iniquitie, and the deſtruction of our brother or neighbour. For who will forbid to let out the vſe of our landes, houſes, or monye to hire, that thereby we may receiue ſome iuſt and lawfull commoditie? For buying, ſetting to hyre; and ſuch like contracts are lawfully allowed vsus. And as the parte of him that giueth, is to do good: ſo is it the duetie of him that taketh, not to vſe a good turne without all maner of recompence to the hurte and hinderance of him that giueth it: in beſtowing of méere benefites, there is another conſideration, wherof we read in the 6. of Luke: If ye lende to them, of whome ye hope to receiue againe &c. And the Lawyers do diſcuſſe this matter thus: that it is no vſurie, when the debtour giueth a penſion and ſome yerely fée, in recompence of the money which he hath borowed, ſauing the principall ſumme which he hath borowed whole, by a couenant that was made before of ſelling it backe againe, becauſe the thing doth ceaſe to be lent, which is ſo graunted to another mans vſe, that vnleſſe the debitour will, the creditour cannot claime the thing, ſo long as the debitour payeth the penſion, for the aſſured payment whereof, he hath put him ſelfe in bonds. For ſuch a crediting is a flatt contract of buying. They ſaye therefore, that vſurie is committed in lending alone (which ought to be without hire) and not in other contractes or bargaines. Let them therefore which deale in theſe kinde of trades, hauehave this alwayes before their eyes, as a rule to be ledd by. Whatſoeuer thou wouldeſt hauehave done to thy ſelfe, that do thou to an other: and whatſoeuer thou wouldſt not hauehave done to thy ſelfe, that do not thou to another. And let them thinke of thoſe wordes of the Apoſtle: Let no man beguyle his brother in bargaining. I knowe verie wel, that touching money, they are wont to alledge, that it endureth not as landes and vineyards, but is conſumed and made leſſe with vſe and toſſing from man to man, and that therefore no commoditie ought to be taken for the vſe thereof. But if a man put monye into another mannes hande, wherewith he buyeth him ſelfe a farme, a manour, landes, or vineyardes, or otherwiſe occupyeth it to his gaine & profite, I ſée no cauſe, why a good Chriſtian and an honeſt man may not reape ſome lawfull commoditie of the hire of his monye, as well as of the letting or leaſing of his lande. It is in the power of him, which ſo letteth out his monye, with that monye to buy a farme, and ſo to take the whole gaine to him ſelfe: but nowe wée ſée that in letting the other hauehave it, he graunteth him the vſe of his monie, whereby he is a verie greate gainer. This fellowe, to whome this ſumme is leant, or otherwiſe giuen vppon couenauntes of contract, doeth with the money gett ſome ſtay of lyuing, with the reuenue whereof, he nouriſheth all his familie, paying to his creditour the portion agreed on, of whiche, when he hath once made a full reſtitution, he maketh the liuing his owne for euer, and acquiteth him ſelfe from the yerely penſion. In this kind of couenanting, no man, I think will ſay, that the poore is oppreſſed, when the thing it ſelfe doth rather crye, that by ſuch vſurie, the poore is greatly helped. Vſurie therefore is forbidden in ye worde of God, ſo farre forth, as it byteth (for here I vſe the verie tearme of the Scriptures) his neighbour, while it hindereth him, or otherwiſe vndoeth him. For thus ſaith the Lorde in Leuiticus: If thy brother be waxen poore and fallen in decaye, whether he be a ſtraunger or indweller, releue him, that he may liue with thee. Thou ſhalt take no vſurie of him, or more then right: but feare the Lorde, that thy brother may liue with thee. Thou ſhalt not giuegive him thy monie vppon vſurie, nor lende him thy victuals for increaſe. I am the Lorde your God. Therefore, the Lorde miſliketh all artes of couetous & deceiptfull men, wherewith they doe not onelyonly exceede meaſure in exacting vſurie, but do of purpoſe let out their money and ſubſtaunce to hire, that by that occaſion they may wipe their debitours of all that they hauehave.
No man, I thinke, can in fewe wordes expreſſe all the wicked fetches of ſubtile vſurers, they inuent ſuche newe ones eueryevery daye. I will therefore recite here the iudgement of the Lorde againſt a fewe wicked artes and deteſtable déedes of vſurers in lending, letting, and ſelling, to the ende that theſe being once conſidered, all men may iudge and take héede of the like.
The Prophet Amos in the eight Chapter, ſaith: Heare this, O ye that ſwallowe vp the poore, and make the need…e of the lande to faile, ſaying: after a monethmonth wee will ſell corne, and at the weekes ende wee will ſett foorth wheate, we wil make the Epha ſmall and the ſickle greate, That is the me…ſure ſmall, and the price great.and falſifie the weightes by deceipte, that wee may buy the poore for ſiluer, and the need…e for ſhooes, and ſell the refuſe of the wheate. The Lorde hath ſworne by the excellencie of Iacob: ſurely I will neuer forgett any of their woorkes. Shall not the lande tremble for this? ſhall not euerye one mourne that dwelleth therein? And it ſhall riſe vp whollie as a ſludde &c.
Wherefore, that the wrathe of God may be turned awaye from falling vponupon common weales and kingdomes Aga… ſu…for vniuſt extortion in vſurie and deteſtable vſurers, it is the parte of a holie magiſtrate to brydle vſurers with vpright lawes, and according to the qualitie of times, places, ſtates, and perſons, to appoynt a lawfull, iuſte and honeſt lucre, that vſurers may not in lending, lettinge, buying, & ſelling, oppreſſe the poore people, but that equitie and iuſtice may be kepte in all thinges. Of this duetie of his, the magiſtrate hath a notable example in Nehemias, ſuppreſſing the couetouſneſſe, crueltie, and extreme iniurie of vſurers, and other oppreſſours of his Iewiſh commonaltie. It is at large let downe in the fifth Chapter of the Hiſtorie of Nehemias. In this therefore whiche I hauehave hitherto alledged, I meane not to father or defende vniuſt occupiers, vſurers or their inſatiable couetouſneſſe: but I affirme flatly that they liue of the bloud and bowels of their brethren and countriemen: and that they ſhalbee vndoubtedly damned, vnleſſe they repent them of their ſinne and extortion. The verye lawe of nature doth make greatly againſt them, whiche I obiecte here and ſaye vntounto them: Whatſoeuer thou wouldſt not hauehave done to thy ſelfe, that do not thou to another. The Publicans alſo came to Iohn, that they might be baptiſed of him and ſaide: maiſter, what ſhall we do? To whome he ſaide: exact no more then is appointed for you.
Theſe Publicans were ſuch as liued vppon the publique toll and cuſtomes which they had farmed at the Romans hands for a certeine ſumme of readie menye. Nowe he had not theſe Publicans to leaue off their toll gatheringe, but willed them to be content with their appointed duetie. In like manner I vrge the ſame ſentence and ſaye to all vſurers and occupyers: Exact no more then is appointed for you. But if ye want a certeine conſtitution and ordinaunce ſet downe by the Magiſtrate for the gaine of your money in eueryevery ſeuerall trade, then let equitie, humanitie, and charitie, preuaile in your mindes, and let the common lawe ſinck into your heartes, which ſaith: what ſoeuer ye woulde that men ſhoulde do to you, the ſame do ye to them. If thine eye, ſaith the Lord, be ſingle, all thy bodie is lightſome: but if the light that is in thee be dark neſſe, howe great then is that darkeneſſe?
Sacrilege is the ſpoyling of holye thinges whiche are conſecrated to SacriledgeGod and the vſe of the Churche. For the Churche of God hath hallowed goodes and richeſſe, wherwith it doth partely mainteine ſincere dectrine, and the holy miniſterie of the church, & partely reléeue the néedie Sainetes and impotent brethren. The churche alſo hath goodes and poſſeſſions to kéepe the places of prayer, ſpirituall houſes, and hoſpitalles in due reparations: and laſtly, for the publique healpe of all people in common calamities and gréenous afflictions. They therefore are churcherobbers whiche do conuert the churche goods from the lawfull and holie purpoſe, for which they were ordeyned, into a prophane and godleſſe vſe, ſpending them prodigally in hunting, gaye cloathing, ſuperſtition, whoorehaunting, diceing, drinking, and exceſſiue banqueting. In whiche thinges Biſhops and Magiſtrates of theſe dayes doe greately offende. And it cannot otherwiſe bee, but that ſome greate miſfortune, and more calamities than one muſt néeds followe that foule abuſe of eccleſiaſticall richeſſe and ſpirituall goodes. For as Chriſte our Lord, the verye ſonne of God, is ſpoyled and defrauded in the poore and néedie: ſo doctrine and godlyneſſe come to an ende, honeſt ſtudies doe vtterly decaye, the ſhéepe of Chriſte are altogeather deſtitute of good and faithfull ſhéepeheardes, and are leaft for a praye to rauening wolues and mercileſſe robbers. But yet wée muſt hauehave a regarde not to accompt in the number of churcherobbers ſuche heades and ouerſéers of holye religion, as ſome Kinges of Iuda were, but Ezechias eſpecially, and manye other Biſhops and paſtours of the primitiue church, who in many troubleſome broyles, when either warres did waſte theire countries and common weales, or elſe, when hunger or ſome other publique calamitie did oppreſſe and pinch their ſillie countriemen, did not ſtick to beſtowe the churche goods liberally, and to emptie the treaſure of the hallowed money, that thereby they might do the oppreſſed ſome good. But they had vndoubtedlye béene wrongfull churcherobbers, if they to ſpare money & others veſſels whiche are without life, would not hauehave redéemed liuing creatures, their countriemen from death and penurie.
There is an excellent place of this matter in Sainct Ambroſe, Officiorum lib. 2. Cap. 28. There are alſo notable examples hereof in the Eccleſiaſticall hiſtorie.
Moreouer, in the number of Churcherobbers, diuines accompte SimoniaksSimoniakes, that is, Merchauntes, I meane, buyers and ſellers of ſpirituall and Eccleſiaſticall dignities. For ſuche an one is Simon Magus their graunde Patriarche reported to hauehave béene in the Actes of the Apoſtles. In the ciuile lawe whoſoeuer went about with priuie giftes to Ambition.buy the voice of any man to ſpeake on his ſyde, when publique offices or dignities were for to be beſtowed, he was guyltie of ambition, and beſide the ſhame and open infamie was cōpelled to pay an hundred Crownes for his offence. But becauſe this belonges not to ſacrilege, we lett it paſſe, and returne to our matter.
They are churcherobbers, whoſoeuer either do not paye at all, or elſe do paye vnwillingly the goodes that are due to the church, I meane, their tithes, and yerely reuenues. It is to be ſeene in the Scriptures, howe terribly the Prophetes doe threaten churcherobbers. Haggeus teſtified, that the grounde brought forth ſo yll and little fruite for nothing elſe, but forbecauſe the people did not truely paye that, whiche of duetie they ought to the temple. In Malachie, God promiſeth the people to make their ground fruitefull, if they will pay liberally the ſtipendes and tributes due to the temple. Nowe the miniſters of the churches may vſe thoſe reuenues or ſtipendes by as good lawe and right, as they that vſe the profite of the grounde, which they them ſelues hauehave huſbanded. For ſo doth the Lord expreſſely teache them in the 18. of the booke of Numbers, wherewithall Paules ſaying agreeeth in the ninth Chapter of his firſte Epiſtle to the Corinthians. And the Lorde Ieſus him ſelfe alſo gaue almes to the poore of the ſtipend, which he had, as it is to be ſéene in the thirteenth Chapter of Sainct Iohns Goſpell. Moreouer, beggers committe ſacrilege, who abuſe the name of Chriſt, and make their pouertie a cloake to kéepe them ydle ſtill. The Apoſtle commaundeth Timothie not to cheriſhe ſuch ydle hypocrites and wandering vacabondes with the almes and expences of the churche-goods. But nowe the greateſt ſacrilege of all, is, if a man tranſlate the glorie of God the creator vntounto a creature.
There is a kinde of theaft called Peculatus, which is committed in filching …the common treaſure, or purloyning away the princes ſubſtance. This kinde of robberie bréedeth eueryevery houre newe exactions, and giueth wicked magiſtrates good cauſe and fitt opportunitie to poll the poore cō monaltie. Of this ſort of robbers did Cato happily ſpeake, when he ſaide: Priuate theeues do lead their liues in chaines and fetters, but publique theeues in golde and purple. VnderUnder this title of robberie are all thoſe conteined, which either do not pay at all, or elſe paye with yll will the tributes and taxes that are due to their magiſtrates. Laſtly all they are compted faultie in this kinde of théeuerie, who ſoeuer do abuſe the publique wealth or treaſure of the common weale.
Other ſome there are, that take vp children, whome they know verie …well, and ſell them to other, thereby to gett aduauntage, or elſe do ſteale away other mennes ſeruauntes. This kinde of theaft the Lawyers call Plagium. And of this offence are thoſe people guyltie, whiche by euill whiſpering, perſuaſion, and ſeditious doctrine do drawe ſeruaunts & handmaydes from obedience to their maiſters, and children from doing reuerence and duetie to their parents. And when Capitaines that are hired of ſtraunge Princes, to ſerue for money in forreine warres, do againſt ye …his is … in no …ace ſo …uch as in …llingers …n coun…e, where …e … who …rue all …en for …oney do …actiſe it …ily.parents will and knowledge, carrye awaye whole bandes of ſillie young men, whome they intice with many faire promiſes, and entrap with ſundry ſleights, leading them to warres wherein they periſhe and neuer returne to their friendes againe. Suche captaines, I ſaye, are to be reckoned in the number of menſtealers. This offence of old was puniſhed by death, as it is euident in the 21. of Exodus, and in the law of Conſtantine, which is to be ſéene. Cod. lib. 9. tit. 20.
An other ſorte of théeues there is, which we call felones, and thoſe be …bigei.they which ſteale and driue away other mennes cattel. In this order of théeues are thoſe people placed which do miſuſe the cattel that is lent them: and they alſo, which when they may, will not helpe another mans cattell that is in ieopardie. For the Lorde in the lawe commaunded to bring back that which goeth aſtraye, and to reſtore it to the right owner.
Thus much hetherto hauehave I ſpoken, my brethren, touching the ſundry kindes of theaft, of the iuſt and lawfull getting of goods, and alſo of the proper owning of peculiar richeſſe.