Sermons on the Ten Commandments, Sermon 10
The. 10. Sermon.
Deut. Chap. 5.
19. Thou ſhalt not ſteale.
IF we well vnderſtood but in one word the will of God, which hee plainlie inough declareth vntounto vsus, we ſhould not neede to ſtudie much for the right knowledge of ordering our ſelues, and of leading an holie and righteous life. But no ſuch ignorant perſon, as hee who wil not vnderſtand: none ſo deafe, as he which will not heare (as we ſay in common prouerbe.) And this is the cauſe why we are ſo blinde, albeit our Lorde Ieſus Chriſt hath ſhined before vsus with his brightneſſe, and hath made vsus priuie of his will and meaning, as well in this precept of the lawe, as in all the reſt we hauehave aboue handled: for if euerie one would enter into his owne conſcience, to make a iuſt and true examination of his faultes, ſhould he not finde that it is eaſie to iudge, that when we do our neighbour anie wrong, when we deceiue him in his goods, what couerture ſoeuer and cloake we hauehave for it, that we be culpable of theft before God? But what? If ſo be we may hide our ſhame before the world, it ſufficeth vsus: and the iudgement of God in the meane time is troden vnderunder foote, and we care not for it: but yet all theſe fig leaues, with the which we couer our ſelues, ſhall ſerue vsus to no purpoſe, wee muſt in the end come to our account before the heauenlie Iudge, and then ſhall we finde, that it is not ſpoken in vaine which he hath pronounced by Zacharie,Zacha. 5. 3. That his malediction and curſe ſhall come vponupon him which ſweareth, and vponupon him which ſtealeth, that is, that in what matter ſoeuer of the lawe, and in what point ſoeuer we ſhall hauehave offended, he ſhall not faile to take vengeance thereon. Men therefore may well iuſtifie them ſelues, or flatter them ſelues: yet God in the ende ſhall diſplaie and ſhewe foorth his indignation, both againſt ſwearers, and againſt theeues. But the better to vnderſtande the will of the Lorde, let vsus knowe, that hee hath vſed this word of theft, or ſtealing, to make vsus hauehave in greater hatred all deceite and all rapine, in all kinde of wrong which we are able to deuiſe againſt our neighbours: as we hauehave alreadie aboue declared of murder and adulterie. If one call a man theefe, he wilbe grieuouſlie offended, for this is a woorde of infamie and reproche, and therefore he will not ſuffer him ſelfe to be ſo diſhonoured in the face of the whole world. God then, to the end he might induce vsus to hate all deceitfulneſſe, all harme doing, all extortion, that we might vſe in the goods of our neighbours, vſeth this word in ſteade of all other. He might well hauehave ſpoken after ſome other manner: hee might hauehave ſaid: Take heede how you do pull vntounto your ſelues the goods of an other: take heede you make not your gaine by the loſſe and damage of your neighbour: take heede of vſing anie ſuch violence: but in a word he ſaieth: Steale not. And why? Euen to this end, that deceits, rapines, and pillages, and all harme doing, be had of vsus in greater deteſtation: that we be aſhamed to do wrong vntounto anie, that we ſtand (I ſay) in greate feare hereof, when wee ſee that wee are guiltie of theft before God. Moreouer, let vsus note, that there are manie kindes of theeueries: for ſome vſe priuie and ſecret ſleights, when they draw to them ſelues by ſubtile meanes and practiſes, the ſubſtance of another: others vſe open force or violence, and this is properlie called rapine, pillage, extortion: others vſe yet more ſlie feates, and cloſer conueyance: yea, a man ſhall thinke they moue not a finger to touche anie thing of their neighbours, a man ſhal not be able to accuſe them before the world: and yet becauſe they walke not in all ſimplicitie & vprightneſſe, they are theeues before God. Ye ſee then, how we muſt conſider of the kindes of the euerie, when we will vnderſtand what is forbidden in this place. But in the meane time we hauehave to note, that God iudgeth not of theftes after the manner of men: for they which liue in great credit and reputation before men, ſhall not ceaſe to bee condemned before God: yea, albeit none accuſe them, but that the poore whom they hauehave eaten and deuoured ſhall crie for vengeance: and although none of them ſpeake one word, yet the afflictions which they endure, crie alowde in the eares of God, and ſue proceſſe againſt their oppreſſours, without ſounding one woorde. So then, we muſt not bring our owne fanſies to iudge of theftes, thinking to eſcape the hand of God when we ſhall not be cōdemned of men, nor puniſhed by earthly iudgment: for God proceedeth in this much further & higher, Let vsus therfore briefly beare in mind, that touching God, all kind of harme doing, when wee deſire to plucke vntounto vsus that which is not ours, is named theft throughout the holie ſcripture. And in deede, when God manaceth a woe by the prophet Eſaie,Eſaie. 33. 1. that he which hath pilled and ſpoyled others, ſhall be rewarded with the like, he ſpeaketh not of pettie theeues, which we lead to the gallowes: but he ſpeaketh of great Princes and Monarchs, which bare then the ſway through out the whole worlde. And againe in the firſt Chapter, when he addreſſeth his talke againſt the holie people, which was the Church of God,Eſaie. 1. 23. Thy princes and gouernours are companions and Princes of theeues, ſaieth he. Now certeine it is, that none charged theſe of theft: nay theſe ſat as Iudges & condemners of other pettie theeues, and yet failed they not to be condemned before God. And thus the theeues which are honourable here belowe on earth, are notwithſtanding accurſed by the lawe of God, and he hath pronounced on them his determinate ſentence, in this text. Wee muſt therefore humble our ſelues vnderunder the iudgment of God, and know that we ſhall gaine litle, albeit our theueries be excuſable before men, although we couer them and colour them. For in the meane time, the lawe of God ſhall hauehave his full courſe, and the execution thereof ſhall be readie at hande for our condemnation. God hath forbidden nothing which he will not call into account. Ye ſee then, what we hauehave to beare in minde, concerning this place. Now it reſteth, that that which wee hauehave briefly touched, we handle more amply, and as we may ſay by peecemeales, ſpecifying it by examples, to the end it may be better vnderſtood, as I hauehave alreadie ſaid: if we were diligent and attentiue to hearken vntounto that which God declareth vntounto vsus, we need not make here any long expoſition. But what? We ſeeke nothing elſe but to cloke and hide our ſelues with ſome diſſimulation: and albeit the thing be cleare ynough to be knowne, alwayes to make ſome doubt. And this is the cauſe why we muſt be ſo preciſely charged, and more neerely preſſed in all things. We hauehave alredie ſaid, that there is more than one kind of theft. For ſome rob openly, as when one ſpoileth ſo manifeſtly, that one may put out his finger, and ſay, This man hath ſtolen an horſe, he hath robbed one of ſo much monie, he hath ſtolen a bed, a diſh, or ſuch like thinges. Well: theſe theeueries are ſufficiently iudged of the worlde. But when a merchant hath counterfeite wares to ſell, and knoweth not how to rid his handes of them, loe a ſimple man, whom he will intrap and deceiue with them. Now happily this, men count not theft, and yet ſuch a man is a theefe for vſing ſo euill a conſcience, albeit no man condemne him. It is true, that he whoſe profite it ſhall concerne, will be a good and vpright Iudge in this matter: and if he know the deceit and couin which is vſed, he will ſay, Such a one doth me wrong. We neede not go to anie great Doctour or Clearke, to ſhew vsus that one hath done vsus wrong, euerie one knoweth it himſelfe well inough, and yet we thinke not on this kinde of theft, and wee knowe it not ſufficiently. But God ſhall not faile to iudge and condemne him for a theefe, which hath ſo abuſed a simple man, and ſhall hauehave deliuered him counterfeite merchandize, ſeeing hee hath deceiued him which wanted all ſkill and iudgement. He in like manner which ſhall ouerſell his ware to him which is altogether ignorant, is in like fault, and both theſe are theeues and robbers. Againe, a lewd and wicked man maketh a counterfeite peece of worke, and the fault thereof is not eſpied, or how euer it be, he taketh for it as much as he may poſſibly catche, without anie reckoning of ſelling it, as it is worth: notwithſtanding, being charged therewith, he will ſay, Tuſh, I had to deale with a rich cobbe, the matter is not great, he hath a good purſe to beare it. Wel, the man which vſeth this, albeit he hauehave his ſhifting windlaces before men: yet the iudgement of God hath alwayes his courſe. If one demaunded euerie man his opinion herein, and all anſwered, We holde not this for theft: God notwithſtanding ſhall not retract his iudgement after our fantaſies. Ye ſee then the theeueries which ſhalbe accountable before God, which we notwithſtanding let ſlppe: and no thanke to them which hauehave graunted them ſelues ſuch a libertie, if the euill be not pardoned. But what? Behold, the law of God is inuiolable, as we hauehave ſaid: and it ſhalbe hereafter declared, that it alwayes bringeth his execution with it. It reſteth then, that ſeeing we muſt not walke deceitfully, nor vſe any ſubtile practiſes, we returne vntounto this equitie, which nature preſcribeth vsus: namely, that we doe not vntounto an other that which we would not hauehave men to do vntounto vsus. When we ſhall hauehave ſuch a rule, it ſhall not neede that we hauehave anie great volumes, to learne what it is to ſteale. For in one word, euerie one ſhalbe able to knowe how to walke with his neighbours: namely, that he vndermine not his neighbours maliciouſly, that he ſeeke not to enrich himſelf at the coſt and charges of an other, that he pull not vntounto him the ſubſtaunce and goods which are not his owne. There ſhall not need then but this worde, and behold all the faire couertures, & beſt appearances we hauehave, ſhall vaniſh away, and come to nothing. For when we ſhall hauehave deceiued men, we think wee hauehave alſo forthwith blinded Gods eyes. Let vsus take an example in this place, wherby this point ſhalbe fully & perfectly vnderſtood. He which by lawe ſhall hauehave gained the goods and poſſeſſions of another, thinketh that he is the iuſteſt poſſeſſor in the whole world. And why? Forſooth iuſtice hath paſſed on his ſide. Now, not to ſay that iuſtice was peruerted (as it is to true that many by their corruptions & wicked practiſes, make of iuſtice a mere ſpoile & robberie, ouerthrowing all right and equitie) that Courts of iuſtice ſhalbe ofttimes as Faires to ſell the right of an other, & to peruert all equitie. But be it that no ſuch thing hath bene in this caſe, but ſome man by his craft & ſubtiltie hath found the meane so to drawe vntounto him the goodes of an other, that he will boldly ſay, All iuſtice & right hath iudged me this, ſo that there is no better or more iuſt title in al the world, than is this. Loe a double theefe before God. It had bene better by many degrees that hee had ſpoyled and robbed the houſe of his neighbour, than by law ſo vniuſtly to hauehave gaind the goods of an other. And why? There is theft committed: and againe, this theft is done vnderunder the colour of iuſtice, which is a ſacred and holie thing. Verily God can not be able to ſuffer ſuch a trecherie. Sure burglarie is worthie to be more grieuouſly puniſhed than other theft: but when we approch vntounto the feate which God hath dedicated vntounto his maieſtie, there to ouerthrowe & confound all equitie, behold, is not this an heinouſer offence than anie robberie? So then, let vsus diligently note, that what cloke ſoeuer wee may take to couer our ſelues before men, the law of God always ſhall hauehave his foree: that is, if we vſe deceite or malieious witnes, if we vſe extortion & violence, we ſhalbe condemned for theeues & robbers. If a man vnderunder this ſhadow, that he is in authoritie, ſhal vſe anie violence againſt his poore neighbour, and that by this meanes he oppreſſeth him, this man is a theefe, & halfe a murtherer: ſo that he is no ſimple theefe, but qualified beſide with manſlaughter: & yet notwithſtāding, this is paſſed ouer and pardoned. It is true, that one ſometime murmureth hereat, but it is but betwene th lips. And all this while this outragious oppreſſor ioyeth in his doings, pleaſing himſelfe well in them: and which worſe is, the greater thefe he is, the more he ſhall be honored. For as a man by ſcraping all vntounto himſelfe becommeth very wealthie and rich, ſo ſhall he be preferred and aduaunced higher. Beholde then, howe by theftes one ſhall come to great honour, touching the worlde. So then let vsus not take theſe bandes to couer our eyes withall, but let vsus rather knowe that which is conteined in the holie Scripture, that is: that we ſhall alwayes be theeues, when we ſhall not do vntounto an other, which we would that one do vntounto vsus: and when we render not vntounto euerie one his right. For we muſt define a vice by the oppoſite & contrarie vertue. If we will well vnderſtand what it is to ſteale, we muſt conſider what it is to doe right to our neighbours. But when we ſpoyle them of their goods, when we rake them to our ſelues in what maner ſoeuer, when we vſe anie cloſe deceite, or open violence, we are ſufficiently conuicted of theeuerie. By this we ſee, that theft is not committed onelie by handes, when one ſtealeth away anothers monie, or ſome part thereof: but theft is committed, when a man hath not that which is his, and that we ſeeke not to conſerue and keepe vntounto him that which God hath put into his handes, and will that a man keepe that which he hath. For example: If a ſeruant riottouſly conſume the good of his maiſter, he is a theefe. If a labouring man, or if one of occupation ſeeke nothing but to hauehave his dayes hire, and in the meane time loy…ereth, and could wiſh his worke done, and his potage ſupt (as we ſay,) it is certeine he is a theefe, and we ſhall well iudge him ſo. But wee muſt proceede further to other the like kindes of theft, and make this compariſon. When we render not vntounto a man that which of right apperteineth vntounto him, let vsus know that this iniquitie ſhall be accounted as theft before God, and we ſhall be condemned therefore. But now it remaineth, that we conſider howe we ſhall walke in ſuch ſort that God accuſe vsus not as theeues. This ſhall be, if firſt of all we louelove our neighbours, as Saint Paul declareth in the 13.Rom. 13. 8. 9. 10. to the Romans. And this is to be maruelled at, that we account the matter ſo ſmall, to ſpoyle another of his goodes, ſeeing that if one ſhould demaund vsus this pueſtion, whether this is to louelove our neighbours, and whether it be an harde thing to louelove them, wee would ſay no. For nature would knit men together in this vnitie, and God hath formed them all vntounto his image and likeneſſe, and therfore this ought not to ſeeme a thing ouer hard and grieuous to louelove together. Now ſo it is, that if we hauehave charitie, we ſhall neuer ſteale, as Saint Paule ſaieth: yea, if ye would conſider of that right and dutie which we owe vntounto men, and how we are bound vntounto them, we needed not all theſe admonitions & warnings, Thou ſhalt not ſteale, Thou ſhalt not commit adulterie, Thou ſhalt not murther, as S. Paule hath declared in that place. But what? There are verie fewe which thinke hereon. But contrariwiſe, as I hauehave ſaid, we are full of vaine excuſes: when we hauehave pilled one of his goods, when we hauehave vſed anie fraud, anie malicious dealing, anie extortion, wee hauehave one excuſe or other readie at hand to ſerue vsus. But yet it appeareth by our deedes, that we hauehave no charitie, that we are as brute beaſts: briefly, that we are not worthie to be numbred among men, ſeeing we breake the bonde of vnion, in the which God would couple together all the children of Adam. Lo then, for the firſt note let vsus learne this leſſon of charitie, if we will not be theeues. For the ſeconde, let vsus note, that wee couet not to bee rich. For as ſoone as this deſire of gaine ſhall bee in vsus, it is certeine wee ſhall play the theeues: it can not bee otherwiſe. One ſhall at firſt ſight thinke it ſtraunge: but yet, when euerie one ſhall hauehave awakened his vnderſtanding, nature ſhall teache vsus, as the Ethnikes knewe well to ſay, that it is impoſſible to deſire to bee riche, but wee ſhall foorthwith bee inflamed to ſcrape vntounto our ſelues by hooke or by crooke, the goodes of an other. Will we then flie and auoyde theft? Wee muſt laie aſide all couetouſneſſe, that is, all deſire of enriching our ſelues, that there be founde no longer anie cauill in the worde. And howe ſhall we do this? Let vsus learne to content our ſelues with our eſtate and condition. For he which ſhall not hauehave a certeine rule, but ſhalbe always moued by ſome couetouſneſſe, his affections ſhall carrie him from one ſide to another, in ſuch ſort that he ſhall neuer hauehave any reſt to ſay: I muſt holde my ſelfe within my bounds. I ſay, the condition and eſtate which God hath giuen vntounto euerie one, ought to bee as a liſt and border to keepe him in, as if it were ſaide vntounto him: Loe, thy God will that thou paſſe not this which he hath giuen thee. Hold thy ſelfe content, otherwiſe thou not onelyonly troubleſt all humane order, but thou deſpiſeſt God, as if thou didſt make warre with him. Beholde what we hauehave to note: that is, when we ſhall hauehave this rule of charitie to conduct vsus, that we ought to learne to content our ſelues with our condition. And why? Let vsus know that this is the will of God, & that herein he will proue our obedience. Nowe this cannot be done vnleſſe we obſerue withall the rule of S. Paule,Phil. 4. …. that is, that we hauehave lerned to be rich & to be poore, to hunger & to thirſt, as well as to hauehave abundance. Saint Paule ſaith, not onelyonly that we ought to be patient in pouertie, and proteſteth that he hath had his part herein, (& therefore hath giuen vsus an example hereof, & hath ſhewed vsus the way) but he ſaith that we muſt learne to be riche, and to liue in plentie & abundance. And what meaneth this? It ſemeth a needleſſe thing to tell vsus ſo buſily of patience. When we are poore, euerie man knoweth well that we hauehave neede thereof. And why? For we ſhalbe tempted to many inconueniences. It is an hard matter and grieuous, when a man ſhal not hauehave bread to eate, & albeit he hath browne bread, yet would he full faine hauehave his eaſe and commoditie further. So touching pouertie, euerie one will confeſſe that we hauehave need to be comforted, and to be warned, that we muſt not be tempted to do euill. But when he ſaith, it behoueth that wee know how to be rich: a man will ſcorne this ſaying, as grounded vponupon no reaſon: & yet this doctrine is more neceſſarie than the firſt. And why? Let vsus conſider a little what theſe rich are: euen bottomles gulfes, which can neuer be ſatiſfied, & which are harder to content than anie poore man, If we make compariſon betweene the rich and poore, wee ſhall find among the poore manie which vexe and torment themſelues, which are froward and waywardly bent, manie which are induced to pilfering, and to exerciſe manie wicked ſleights and practiſes: and againe, we ſhall find alſo a great part content themſelues with that which God hath giuen them, and keepe themſelues within their limittes and borders. But when we come to conſider of the rich, euen as farre as vntounto Kings, and Princes, we ſhall find that they are ſo inflamed and ſet on fire, that they burne with ſuch a deſire after the goodes of this world, that they are neuer contented: yea, they are as it were grieued that the Sunne ſhineth vponupon the poore. Briefly, we ſhall ſee, that the moſt part of thoſe rich men, to whom God hath giuen the whole earth in poſſeſſion, not yet to be ſatiſfied, and to account it ynough. For (as I hauehave ſaide) they are yet grieued that the poore hauehave one common light of the Sunne with them, and that the poore drinke water. And albeit the poore trauell, and labour, and doe the beſt they are able for them, yet a rich man will enuie and alſo ſpite at them, although he enioy the ſweate of their browes, and hath euen the fruite of their bloud: and it ſeemeth him, that a man plucketh his heart and guttes out of his bellie, when he eareth one morſell of meate at his coſt and charges. Such miſerable couetouſneſſe, or rather ſuch brutiſh crueltie a man ſhall ſee in the riche: and this is a thing ouer rife and common. So then it is not without cauſe, that Saint Paule ſaith we ſhall hauehave profited exceeding much, when we ſhal hauehave learned to bee rich: that is to ſay, that we ſhall not bee ſtirred vp continually with a deſire of getting more and more. If God giueth vsus anie abundance, let vsus learne to keepe our ſelues within our bounds, without further coueting, to ſay: O, ſuch a peece of ground would be good & commodious for me, I muſt adioyne this to mine, & that other alſo. And againe, this is not yet all, that a rich man deſire not to growe further in wealth: but it behoueth that we be poore in heart, that is to ſay, that we bee puffed vp with no ſuch pride, as to repoſe our truſt and confidence in our riches, that wee take not an occaſion by them to oppreſſe ſuch as are feeble and weake, ſuch as hauehave no credite to vnderproppe and ſtaie them vp in this worlde: laſtly, that we be preſt and readie to bee impoueriſhed when it ſhall pleaſe GOD. He which at this day is verie rich, which hath his garners, and his ſellers full, which hath his bagges fraughted and full ſtored, which hath lands and poſſeſſions, which hath a rich trade of merchandize: let him, when it ſhall pleaſe God to bereue him of all, not thinke it ſtraunge: let him not be euer much grieued for it, but let him minde the patience of Iob, to ſay:Iob. 1. 21. The Lord hath giuen, and the Lord hath taken it, bleſſed be the name of the Lord. Ye ſee then howe it is a verie har… thing to be rich: yea, except we come to this point, to order our ſelues to the wil of God, to receiue peceably what ſoeuer hee giueth vsus: that is to ſay, to beare patiently the pouertie which he ſendeth, and to content our ſelues with that which hee ſhall hauehave giuen vsus into our hand, without ſetting our heart thereon. For otherwiſe it muſt needes be, that we be alwayes theeues, whether we abound in riches, or be in pouertie. For the poore ſhalbe prouoked to do euill, & it ſeemeth them that God will diſpenſe with them for their wickedneſſe: yea, oftentimes they will vſe this cauillation: O, I ſee this man ſeeketh nothing elſe but to deuour me, euen to teare the flece frō my back, he would deſtroy me altogether, if it were poſſible: and why ſhall it not be permitted me to reuenge my ſelfe on him? Lo how euerie one would pay himſelfe. But it is not for vsus to take from him that which he hath ſpoiled. So then if we be poore, wee ſhall incontinently be driuen to ſtealing, except wee take vntounto vsus this bridle, to ſay, Well: our Lord will exerciſe vsus, and for this cauſe we want the goodes of this world. We hauehave not that we coulde wiſh, and this is to this end, that it pleaſeth God ſo to humble vsus. Lo one thing to be noted. And let a man labour diligently to ſurmount this temptation. For we ſee that euen Solomon deſireth of the Lord not to be poore,Prou. 30. 9. for feare of being prouoked to ſteale. When ſuch a perſonage feareth yea, and maketh this requeſt vntounto God in the name of all the faithfull, ought not wee to ſtand vponupon our gard? So then they which are in neede and neceſſitie, both of bread and of drinke, and know not on which ſide to turne them to be releued: they which lead ſo poore a life that ofttimes they hauehave not ſo much bread as to ſlake halfe their hunger: others which hauehave not their eaſes and commodities as they could wiſhe and deſire: let all theſe in this caſe take heed they commit themſelues into the hande of God, and pray him to giuegive them grace to walke in ſuch ſort, that they bee not induced to wrong or iniurie anie one vnderunder this colour, that neceſſitie preſſeth them ouer ſore. And let them which hauehave winde and tide with them, which flote in proſperitie and wealth, which hauehave their purſes full of monie, take heede they oppreſſe not the poore: as they hauehave alwayes their nettes laide to this purpoſe. For ſee howe the riche behaue themſelues herein. If they ſee a poore man falling into decay, they are as greedie hunters, they come incontinently to ouerthrowe and caſt him vnderunder foote, and they turne themſelues hither and thither, and make manie circuites, vntill at length they ſhall hauehave entrapped the poore man. Let them therefore which hauehave wheron to liue, take heed howe they ouerflowe their bankes: but let them hold themſelues rather backe, ſo that they abuſe not their plentie and abundance. Let them which are of greater wealth take heede, they lift not vp themſelues to oppreſſe thoſe which hauehave little. Behold how we ought to proceed in our degree and calling. Yea, when we hauehave occaſions offered of doing wrong and iniurie, albeit we are of our ſelues ſubtile ynough to ſeeke them out from farre, let vsus beware we repell all ſuch wickednes. And whereas rich men thinke that they hauehave made great gaine by the loſſe of an other, let vsus knowe that they hauehave cutte the throte of poore men, and that they hauehave made manie widowes, and orphanes, though they thinke little hereof. But becauſe our wittes are ſo ſharpe and ſubtile to d…uiſe all occaſions of harme doing, let vsus hauehave an eye vntounto our God, who woulde make a proofe and triall of our obedience in our vocation. We ſhall happily hauehave the ſword in our handes, but let vsus take heede of doing any hurt: & let vsus conſider, that if we were in the ſame ſtate that poore men are, we would gladlie wiſh to be releeued and ſuccoured. Briefelie, if we will abſteine from theft, let vsus not bee either cruell wolues, nor wilie foxes. For all they which walke deceitfully and maliciouſly, are as wilie foxes. Truely poore men, what neede ſo euer they are in, when they are led to doe euill, they ſhew themſelues no longer men, if they vniuſtly rake vntounto themſelues the goodes of another. But they which commit their theeueries by violence and oppreſſion, are as brute beaſtes, which ſeeke nothing elſe, but to conſume and deuour al. So then, that we be not theeues, let vsus not be cruel. Aboue al let vsus learne to waite for all that, which ſhall be neceſſarie for vsus in this preſent world, from the bountie and bleſſing of God. If we hold faſt this rule, it is certeine that all couetouſneſſe, and all pillages, and all deceites, and all ſuch like thinges, ſhall ſoone be remoued. We ſhall not neede then any other medicine than this to heale all our vices: namelie, that we lift our eyes from ground, to ſay: God is our father, he will prouide vsus of all that we ſtand in neede of, it is hee from whom we muſt looke for all that apperteineth to the maintenance of this preſent life: brieflie, it is his bleſſing which is the fountaine of all riches. If we were well and throughlie perſuaded of this, we ſhould not neede more preceptes in the lawe to forbid ſtealings, we ſhould not neede anie more admonitions, wee ſhould not neede anie more aduertiſements, this onlie word would ſuffice.
But what? Wee demaund of GOD our dailie bread, and while wee proteſt that hee ſuſtaineth and nouriſheth vsus, wee exerciſe our rapines, our pillinges, our deceites, and other ſuch wickednes. Is not this euen to mocke God, when I ſay with my mouth, GiueGive me my dailie bread, and in the meane while I go to ſeeke it of the diuell? For if we vſe ſuch vnlawfull meanes, if we deceiue one, if we ſpoile an other: from whom is it that we take our goods? Is it from the hand of God, or rather from the hand of the diuell? Are we not companions of theeues and of robbers? It is certeine therefore, that we would the diuell enrich vsus, when we are giuen ſo to deceite and extortion: and which more is, it is a ſure ſigne of our infidelitie and vnbeleefe, and that we attend not anie thing at all on the bleſſing of God, and thinke not, that he is rich inough to ſuſteine and enriche vsus. Loe, howe wickedlie we are herein diſpoſed: and yet this wee ought to profit our ſelues, when we heare that our Lorde accurſeth ſtealings, and that he teacheth vsus, that they are deteſtable in his ſight, to let vsus hauehave them in greater horrour and deteſtation. Therefore, let vsus firſt of all beare in minde, that God iudgeth not according to the fantaſie of men, but that his will is, that we walke in all integritie and vprightneſſe, that euerie one hauehave his right, that none be moleſted and troubled for his liuing and ſubſtance, that wee ſtreightlie withholde our ſelues from all iniurie and wrong doing. And againe, becauſe we are ſo inclined vntounto euill, let vsus conſider of thoſe meanes which may holde vsus vnderunder the obedience of GOD, and hinder vsus from ſtealing, of which we hauehave alreadie ſpoken: and let vsus know, that God hath ioyned vsus together, that we ſhould keepe this lawe and rule of equitie. Moreouer, let vsus not deſire to be rich, but let vsus practiſe this doctrine of bearing pouertie patientlie, that we be not inflamed with a deſire of getting, and aduauncing, and promoting our ſelues further. Againe, let vsus abhorre and deteſt all crueltie and deceit: and aboue all, let vsus learne not to be ſo brutiſh as to thinke, that when we hauehave ſcraped together on this ſide, and the other, this may be to make vsus rich. Let vsus beware howe we deceiue our ſelues in this behalfe. And why? For true riches (as I hauehave ſaid) proceede from the bleſſing of God. We muſt therefore drinke of this fountaine, and be ſatiſfied, if we will abſteine from all kindes of theft. But nowe, let vsus alſo enter into conſideration of the threats which God ſetteth before vsus. When hee hath ſufficientlie ſhewed that this precept is of great equitie, and that he hath giuen vsus the meanes alſo whereby to walke in all integritie and vprightneſſe, without hurting or wronging anie one: ſeeing vsus yet ouer hard to bee brought to the obſeruation hereof, and that alwayes our wicked affections carrie vsus away headlong altogether backwarde from our dutie, he adioyneth his manaces and threates to feare vsus, & to keepe vsus in greater awe. And is this a ſmall thing, and lightlie of vsus to be conſidered, when he ſaieth, That theeues and extortioners ſhall not enter into the kingdome of heauen?1. Cor. 6. 9. Ephe. 5. 5. Loe then, howe hee expreſſelie declareth and pronounceth vntounto vsus, that if we make ſo great account of this preſent life, as that for to plucke vntounto vsus ſome commoditie, the better to paſſe through this preſent worlde, wee will wittinglie prouoke the wrath and indignation of God, we ſhall be exiled and baniſhed his kingdome. If we had but one onelie droppe of faith, ſhould not this threat be euen to pearce vsus to the heart? But yet our Lord paſſeth further: for ſeeing vsus ſo carnall: & ſo giuen ouer to the world, he ſheweth vsus that euen in this worlde, hee will make vsus goe backward; and hee which ſhall thinke to lift vp and aduance him ſelfe by ſubtile ſhiftes, by robberies, by extortions, that euen he ſhalbe conſumed, he ſhall hauehave a ſecrete curſe and malediction, which ſhall vndermine him, and conſume him to nothing. As in that place which we hauehave alledged of Zacharie it is ſaide,Zacha. 5. 3. That the curſe of GOD ſhall come vponupon the houſe of theeues and robbers, and ſhall remaine therein, vntill they be wholie conſumed. We ſee further, howe hee hath ſpoken hereof by all the reſt of the Prophetes, by whom he hath declared, that when men ſhall thinke to enriche them ſelues, when they ſhall make their reckoning of,Mich. 6. 12. 13. 14. I know not what great wealth, GOD ſhall blowe on them: yea, with ſuch a breath, that all their pompe ſhall vaniſh, and that ſo ſoudeinlie, that a man could not perceiue their fall and conſumption. But God paſſeth yet further. True it is, that we may read often and in manie places, that our Lorde ſcorneth and derideth them, which ſo torment themſelues to gather together great ſubſtance, when in the ende all ſhall decaye and fall away like water. But we ſhall ſee further, that great richeſſe ſhalbe the cauſe of their deſtruction which hauehave liued in credit and reputation. Beholde, a father which ſhall hauehave pilled one, and ſpoyled an other, which ſhall hauehave the whole time of his life prouoked and plucked on his head the vengeance of God: well, hee dieth: it ſeemeth vntounto him that his children ſhalbe young Dukes, Nowe, if hee had left them but ſome ſmall portion, to hauehave beſtowed them ſelues painfullie in ſome trade: if he had learned them honeſtlie to trauell for their liuing, his children might hauehave had wherewith to hauehave liued a contented life: but loe, the father hath twiſted the rope to hang his heires. For when they repoſe their truſt in the richeſſe which ſhall hauehave bene wickedlie gotten, it muſt needes be, that either they be led to the gibbet, or otherwiſe periſh vnhappilie. And what is the cauſe hereof? Euen the anger and indignation of God, which lighteth on them, to conſume all that which ſhall hauehave bene euill gotten by pillings and extortions. The houſe muſt needes be accurſed, God muſt needes ſhew that he is a iuſt Iudge, both vponupon theeues, and vponupon all ſuch as make a ſcorne of his diuine maieſtie, when one ſpeaketh vntounto them thereof: as we heare theſe ieſters & hickſcorners will ſay: when the latter iudgement is denounced them: Well, well, it is long time thither, when they oppreſſe a poore man, who ſhall hauehave neither abilitie, nor credit, to mainteine his right againſt them. Nowe, in the meane time they bath them ſelues in their iniquities, and welter in their wickedneſſe. But what? When God ſeeth that men are ſo ſenſleſſe, and that he can not winne them to euerlaſting life, and that they account it nothing to be baniſhed and excluded the kingdome of heauen: Go to (ſaith he) I ſummon you to appeare before my throne, behold, I wil now begin to put in execution my once determined ſentence: I will giuegive you to vnderſtand, that my curſe is vponupon euill gotten goods: I will ſhew you that they, which for a time poſſeſſe them, muſt in the end forgoe them, and that they, their goods, and all their race and poſteritie be conſumed. Nowe, when we heare all theſe threats, ought we not to be moued with them, except the diuell hauehave altogether bewitched and enchaunted vsus? What reſteth then? Let vsus keepe ſo good and vpright a conſcience as God requireth of his, let euerie one trauell faithfully in his vocation, let vsus not ſeeke to grieue and moleſt our neighbour, let our whole ſtudie bee howe to paſſe this life ouer, without offending God: and albeit wee hauehave no great reuenues, although we hauehave not much to diſpend, let ſobrietie and moderation ſerue vsus for a double portion. Loe howe wee are to behaue our ſelues. But nowe, if theftes are ſo condemned of GOD, what ſhall this be, when we robbe him of his honour? For wee muſt make this compariſon betweene theftes and ſacrileges. Beholde, God hath forbidden vsus to be theeues. And why? Becauſe he will that we obſerue all equitie and vprightneſſe one with another: he will alſo that the goods he hath dedicated to our vſe, be ſo ordered among vsus, that we poſſeſſe them not by wicked practiſes, that hee which hath ſtore of them, diſpenſe and beſtowe them ſo, as hauing but onelie the vſe, and not the proprietie of them: that hee which hath little, content him ſelfe therewith, as we hauehave ſaid. Now, if God will that we obſerue ſuch an integritie and vprightneſſe towards our neighbours, as to conſerue and keepe vntounto them all the goods they poſſeſſe, if thoſe things he hath created for our vſe, be ſo deare vntounto him, that he will not we defile and make them vncleane by deceites, by oppreſſions, and ſuch like things: what ſhall be thought of this which hee eſteemeth by manie degrees more pretious? So then, when wee ſhall hauehave walked with our neighbours in all integritie, when wee ſhall hauehave ſought to giuegive vntounto euerie one, that whiche apperteineth vntounto him: let vsus render alſo vntounto our God his right, that is to ſay, let vsus glorifie him, let vsus take heede that he alwayes remaine in his entire maieſtie: and let vsus not vſurpe more than he hath permitted vntounto vsus. As we ſee howe this raſh boldneſſe is in men, that when they hauehave ſhewed them ſelues madde and furious, in oppreſſing their neighbours, they will forthwith ſharpen their hornes, and arme them ſelues againſt God. When they hauehave ſpoiled men of their ſubſtaunce, they would alſo that God ſhould bee ſubiect to their outrages, and they will not obey him, but when they liſt, and in that ſeemeth them good: we muſt therefore beware of all theſe thinges. And for concluſion, let vsus alſo take heede, not onelyonly to abſtaine from all iniurie and harme doing, but withall, not to permitte or ſuffer, as much as ſhall lie in vsus, that any one bee moleſted or indamaged. For theſe are two thinges which God commaundeth vsus, Iuſtice and Iudgment: Iuſtice, to giuegive vntounto euerie one his right: and Iudgment, to the end we be not conſenting vntounto euill, and ſuffer not that the poore, which hauehave no meane to ſuſteine and vpholde them ſelues to bee troden vnderunder feete. For when I ſhall with mine eyes ſee one oppreſſed, and ſhall not ſeeke to aide and helpe him, behold I am conſenting to the theefe:Pſal. 50. 18. ſo that the ſentence of the fiftie Pſalme may bee verified of mee, When thou ſaweſt a theefe, thou diddeſt runne with him. For is not this to runne with them which ſteale and robbe, when we ſeeke not to repreſſe them, or cloſe vp our eyes not to ſee them, or giuegive them the bridle in their neckes to paſſe further? Wee are conſenting to a thefte which is committed, and therefore wee muſt render an account thereof before God, as guiltie of thefte, albeit this be nothing eſtemed of among men. Let not any therefore thinke, that it is lawfull for him onelyonly to keepe his owne: but let vsus conſider, that wee muſt employ our paines alſo to conſerue and increaſe the good of our neighbours, as our owne: and ſo the rule of charitie exhorteth vsus. Loe, how we ſhall not be theeues, neither before God, nor before men. Loe, how the goodes which he hath put into our handes ſhalbe bleſſed of him, when he ſhall make vsus proſper, and that wee ſhall hauehave ſuch a contentation, that wee alwayes aſpire vntounto, and hauehave our mindes ſet on our heauenlie inheritance, knowing that there we ſhall hauehave all fulneſſe of riches in perfection.
Now let vsus caſt our ſelues downe before the maieſtie of our good God, with acknowledging of our faultes, praying him to make vsus feele them better than wee hauehave done, and that more and more wee may profite in the obſeruing of his holy lawe. And becauſe we are ſo wicked and peruerſe, that all our thoughtes and affections drawe altogether backward, pray wee that it will pleaſe him to reforme vsus by his holy ſpirit, & drawe vsus ſo neere vntounto him, that renouncing the worlde, and deſpiſing all earthlie and tranſitorie thinges, wee may aſpire to his heauenlie kingdome, where wee ſhall hauehave all contentation and quietneſſe. And ſo let vsus ſay, Almightie God and heauenlie father, &c.