A Bright Star which Leadeth Wise Men to our Lord Jesus Christ, Commandment 8

A Bright Star which Leadeth Wise Men to our Lord Jesus Christ · Commandment 8

Thou ſhalt not ſteale.

THe ſumme if it is that we ſhould not hurt our owne or our neighbours eſtate, but ſo farre as we can procure the good of both, not vſing good benefites onelyonly to his glorie, but to the good and benefit of all mankinde, and of our ſelues.

The things forbidden are eyther

Inward as the deſire of the heart.

Outward eyther

publike in

Church

Commonwealth

priuate in

Illvſing of ones own by

waſtfulnes as in

1. Exceſſe in any thing.

2. Idleneſſe.

3. Suertiſhip.

Niggardlineſſe.

Vniuſt purſuit of other mens goods by

Some ſhew or colour of law, as craftie bargaining, &c.

Some meanes without colour as by force or prigging or ſuch like.

FIrſt, for the inward breach of this commaundement, that is, luſting after another mans goods in the heart, the ſecret deſire of that which is none of ours, though one ſeeke not to get it wrongfully. For as in the former commaundement, the filthie concupiſcence of the heart was counted adulterie before God, though filthie practiſes did not breake forth: ſo heere he that inwardly longeth after his neighbours goods, is a theefe before Gods iudgement p. 58ſeat though he ſtay his hand from taking of them. So in 2. Pet. 2. 14. He deſcribing wicked men ſaith, they hauehave hearts exerciſed in couetouſneſſe. Though they durſt giuegive ſuch libertie to their hands, yet it was the occupation of their hearts to be alwaies ſtealing, alwaies deſiring an other mans goods, euen as the thoughts and deſires of a chriſtian are buſied in thinking of the life to come, and of their latter end, and how to glorifie God while they liue, ſo there deſires and hearts were alwaies wandring and purſuing after an other mans goods, this was all the exerciſe of their heart. So Micha. 2. 2. They eouet feilds and take them by force.

Firſt the heart fals a luſting, and what then? then there is no ſtay, the violence of their luſts carries them headlong, and they cannot be at quiet till they hauehave vndone a man, and ſpoild him of all his goods.

And this was Acans firſt beginning of Theuerie. He ſaw a faire garment and a wedge of golde, that was no particular mans indeede, but he knew it was none of his, for God had challēged the ſpoile of all that Cittie to himſelf, but he thought that there was enough for God and for him to, and therefore he let his heart looſe to deſire it, and then he could not hold his hands of, but tooke it to his owne deſtruction and the vtter ruine of his whole family, for they were all put to death, and the firſt beginning was his coueting heart. So Ahab lookes out of his window vponupon a time, and ſees how commodiouſly Naboths vinyard ſtoode to his pallace, and thought the might make him a faire garden there, and he might hauehave a gooly priuate walke as it were, ſo cloſe to his, & therfore he would faine hauehave it. And ſo ſends for Naboth & offers him ſome conſideration for it, but Naboth knew that he might not alienate his poſſenſſion from himſelfe, that God had giuen him, therefore hee ſayes him nay, but his deſire was ſo earneſt and importunate that it would take no nay, and therefore hee was euen ſicke with greefe and deſire of that which was none of his. And then there was no way left, but Naboth muſt be ſlane, and by hooke and crooke Ahab muſt hauehave the vinyarde, and ſo Naboths duplicate page p. 58duplicate page life and vinyarde were both taken away, but ſo that Ahab deſtroyed his familie and poſteritie by this euill couetouſneſſe.

The vſe that we muſt make of this is, that though we hauehave neuer done any man wrong in one pennie, yet we muſt repent for the wrong of the heart and the ſecret deſire of the ſoule, or els before God we are culpable of the breach of this commandement, and lyable to the plague of God for it. Secondly, wee muſt learne to reſtraine our deſires and keepe in the wandring luſts of our heart, for that which it is a ſin to take before men, it is a ſinne to wiſh before God, therefore we muſt binde our minds to the good abearance, Now the way to expell this wicked and greedie couetouſnes of wealth is to conſider theſe two thinges. Firſt, the ſmall or noe good that riches can doe vntounto them that hauehave them. Secondly, to conſider the certaine hurt that the deſire of them will bring. For the ground of couetouſneſſe is this, that men hauehave a falſe and fooliſh imagination, that wealth will bring ſome happineſſe, and if they had riches in good ſtore; then they ſhould be in good ſafetie and in an happie caſe, but that riches can make ones eſtate no whitte the better, it is proued in the Pſalme. 62. 10. 11. 12. If riches increaſe ſet not thine heart vponupon them. He would hauehave one let his heart be neuer a whit ſet to his wealth, and deeme himſelfe no whit the better for the increaſe of them; what? is not one better; nor hath he not cauſe to be more glad when his purſe is full of monie then if he had neuer a farthing? no ſure not one iot, and hee giues three reaſons.

Firſt, ſaith he God ſpake once or twice and I heard it, power belongeth vntounto God. This is reaſon, nothing hath any power to doe a man any good but God, therefore if he hauehave all the wealth in the world, his wealth cannot helpe him, it cannot keepe away any iudgement, it cannot free him from death nor from hell, but one may as ſoone goe to hell from weale or woe, Diues may paſſe into torment as well as the verieſt begger aliue. Nay it cannot beare of any one ſtroake of God vpō ſoule or vponupon bodie in this life, it cannot keepe away ſickeneſſe not p. 59greefe; then if they be ſuch weake thinges, he that hath them is neuer a whit the nearer any good, nor further from any euill; why ſhould one either earneſtly deſire them, or greatly reioyce when he hath them? Secondly, To thee O Lord belongeth merciemercy. There is no merciemercy but in God, nor kindeneſſe but from God, and that a man is kindely entreated, it is not from wealth but from God that puts louelove into mens hearts for if ones ways be pleaſing vntounto God, he will make his enemies to become his friends; and contrarie, if ones waies diſpleaſe him, he will make ones friends his foes, and thoſe that owe him moſt dutie and hauehave here tofore ſhewed moſt louelove vntounto him, to be his moſt bitter enemies and ſeeke his ouerthrow. As in Dauid when hee had ſinned againſt God, he rayſed vp his ſonne againſt him who not with ſtanding his welth and kingdome, ſought his life and would hauehave killed him. Thirdly, thou O Lord rewardeſt eueryevery man according to his workes. That is an other reaſon, becauſe God lookes, to workes, not to wealth when he comes to iudgment; as if he had ſaid, moſt men dreame that it ſhall goe with them according to their goods and riches that they hauehave heaped vp; this were true indeede if their were no God, or elſe an idle God as Epicures imagine, that ſits a ſleepe in heauen, and cares not how things goes with men in the world, but if there be a God that gouernes the world that is awaken and hath the ordering of matters, then the queſtion ſhall not be with what a mā hath? But what he hath done; not what riches? But what grace and goodneſſe he poſſeſſeth; for ſinne ſhall hauehave ſhame, and he that is godly and mercifull and humble, hee ſhall hauehave glorie and he ſhall be ſaued.

Sith it is ſo that riches are ſo little profitable or availeable, this muſt keepe out of our hearts this whoriſh deſire of riches that cannot profit. Secondly, as riches are ſure to doe vsus noe good, ſo we are ſure that the deſire of them will doe vsus much hurt, and as there is no helpe from the hauing, ſo there is certaine danger from the coueting. For in Timothie, the Apoſtle cals it, the root of all euill. Where this is there is ſinne enough, no euill that a man will abſtaine from, if it may procure his filthy lucre, he will forbeare nothing if it lye in his way to gaine, neither will he doe any good that ſeemeth contrarie to his profit; therefore the daunger is greate that accompanies couetouſneſſe, namely the ruſhing into all kinde of miſcheefe and wickedneſſe and the neglecting and omitting of euerie thing that is good. For it hinders one from the cheefe meanes of ſaluation and hinders the working of theſe meanes in him. How it keeps men from the word and ſacrements, Chriſt ſhewes in the parable Luk. 14. 18. Some had oxen & could not come, ſome had farmes and muſt be held excuſed; in generall euerie couetous man hath ſome pulbacke from religion, or if happily ſometimes he doe ouercome that let by much a doe, & ſtep into the Church dore and ſet him downe before the preacher, yet the holy Ghoſt tels vsus how he is occupied, ſpeaking to Ezekiel he ſayes that they ſat before him indeede, but though he was a man of rare gifts and verie eloquent yet their hearts went after their couetouſneſſe. So that a couetous mans heart is in continuall trauaile, though his bodie ſit ſtill, for ſometime yet his meditations and thoughts are moyling and rotting into the earth; ſo that he can giuegive no attention to the word nor marke nothing that is ſpoken.

But yeelde that ſometimes a quame of attention come ouer him, admit that he can frame to giuegive eare to that which is ſpoken vntounto him, yet all is fruitleſſe, he gets no good, for theſe be the cares of this world that like thornes choake the good ſeede of the word that no fruite can come vp, and thus we ſee what miſcheefe a couetous heart bringes, that no meanes of God can worke any good vponupon ſuch a man. Theſe thinges therefore being well weighed and pondered vponupon, that will ſtaye one from theſe vaine deſires of theſe vanities, and fooliſh doating vponupon theſe idle trifles, that a worldly man with ſo great paine doth hunt after.

And now followes the publique and outward breach of this commandement in Church robberie. Firſt, and that God himſelfe finds fault with all, in Malac 3. where he charges them to hauehave robbed him, wherein ſay they? in tithes and offerings p. 65ſaith God, ſo that to take to ones ſelfe thoſe thinges that God hath appointed to religious vſes and for his ſeruice; that is to rob and ſpoile God himſelfe, of that which he hath challenged vntounto himſelfe. And in the Prouebs. Solomon ſaith it is an abhomination to deuoure things ſanctified. That is, to conuert things ſanctified and appointed for holy vſes vntounto ones owne priuate commoditie, this is that which God abhorres. So for thinges pertaining to the commonweale, that is an other kinde of publique robberie; when a man which hath the diſpoſing & ordering of thinges that pertaine to the commonweale and are to be vſed for the common good, will take them for themſelues and make a priuat gaine of them. This is a foule fault and an high degree of theft, ſo much the more hainous, becauſe it is more generall and a greater wrong, by how much it toucheth more, and becauſe theſe be theeues in requeſt, and robbers that are in credit, which deceiue thoſe that truſt in them, and deale ill and vnfaithfully with them that put cōfidence in them, which doth much aggrauate the fault. For other kind of theeues thoſe that take a purſe by the way ſide, or that ſteale his ſheepe or Oxen out of his grounds, or pulle his cloths of the hedge, they deceiue no mans expectatiō, no man committed any thing in charge to them, nor looked for better at their hands; but he that is falſe to thoſe which are his friends and rely vponupon, and vntruſtie to thoſe that truſt him, this is a right Iudas a theefe in a higher degree. Theſe two are publique, now for priuate ſtealth.

Firſt, in the abuſing of ones owne goods, for a man may be a groſſe theefe in Gods account, though he neuer touch penny of mans goods, but only his owne goods. For as in the ſixt commandement, he that kils himſelfe and is cruell to his owne perſon ſhall not be exempted from the name and account of a murtherer, and in the ſeuenth commandement a man may be a filthy perſon and a vilde breaker of that commandement in abuſing his bodie himſelfe alone; ſo in this eight commandemēt he that abuſeth his owne goods and robs himſelfe, is no better then a theefe before God. Now men abuſe their owne wealth by two waies; by waſtfulnes and niggardlyneſſe, by vniuſt ſpending and vniuſt ſparing. For lauiſh ſpending and waſtfulneſſe hath many branches, firſt, exceſſe in diet or in apparaile, in ſports or in building, aboue that, that one is able and can goe through with all. For exceſſe of diet, in meate and drinke, the wiſe man ſaith, He that loues paſtime ſhall be a poore man and he that loues wine and oyle ſhall not be rich. When one is giuen to his appetite, and will too much pleaſe his tooth, when hee will fare well aboue his abilitie, and ſo ſpend all in ſummer and keepe nothing for winter, this man brings pouertie vponupon him ſelfe and and robs his owne family.

Theſe men are among their companions and mates termed good fellowes, and eſteemd as the only liberall and kinde hearted men in the world, but God cals them theeues, and infidell theeues, yea worſe then infidell theeues, that hauehave ſo much caſt of ciuill honeſtie and humanitie, as that they hauehave no regard to their family. Alſo in apparell, if one will ſet out himſelfe to farre and ſpend more in decking his carcaſe, then hee can well ſpare, and lay all he can get vponupon his backe: this man takes his owne purſe from himſelfe and caſts himſelfe into ſuch arearages, and runnes into ſuch debts and danger and brings ſuch a weight of miſerie vponupon his one backe, as that a theefe could not doe him halfe the harme by cutting of his purſe or taking it from him, then this prodigall humor of his doth, that he cannot be content with ſuch garments as beſeemes his place & calling and abilitie, but muſt behang himſelfe with ſuch coſtly coates. This brings penury and want where God ſends none, therefore ſuch a man can giuegive no good account of his ſtewardſhippe but muſt be content to come in the rowe of theeues. Alſo in gamning, for a gameſter is a theefe whether he looſe or winne. He that loues paſtime ſhalbe a poore man, he beggers himſelfe when God requires no ſuch matter at his hands, but would hauehave him huſband his own ſo thriftily that he might liue comfortably of that portion which God giues him; what neede he then put that to the fall of the lott which God hath alreadie put out of doubt, and ſo to conuay his goods to an other by an p. 66vnlawfull meanes? Oh, but he is a gainer ſōetimes, thē is a theefe, for he ſhould not couet that which is an other mans mony or wealth. Who hath appointed ſuch kind of trafique or exchange where the one partie muſt receiue no competent and anſwerable recompence for his goods? God hath appointed no ſuch manner of getting, and he that doth get by this meanes God hath branded it with a curſe, and no word of God, no man of God, or ſeruant of God will giuegive any allowance or profeſſe any bleſſing vponupon this kinde of gaine, ſo that hauing no warrant for getting no comfort, in vſing no promiſe of bleſſing in the poſſeſſing of ſuch goods, howe can hee free himſelfe from vnlawfull getting and though a more common and receiued yet a wicked and condemned theft? So for ſpending to much on hawkes and hounds, this is to reſtraine ones owne hand frō merciemercy and to giuegive the childrens bread to dogs, which Chriſt forbid. And though they ſay they hauehave enough for both, yet they cannot but giuegive leſſe to one, becauſe they beſtowe ſo much vponupon the other, and they ſhould not beſtowe that vppon beaſtes, that they might better beſtowe vppon men.

This then will be an ill aunſwere when they ſhall come before God to anſwere for the ſpending of theſe thinges, as certainly eueryevery man (let him thinke what he will) muſt giuegive vp his reckoning and make his accounts how he hath laid out his wealth that God gaue him to glorifie him by. I ſay when they muſt come to anſwere to this queſtion. How hauehave you ſpent your wealth? This vponupon my taſt, this to pleaſe mine eye, this to delight mine eares, and ſo much vponupon an other delight, and this vponupon an other ſport. But what hauehave you giuen to God? when I could hauehave any odd time I gaue now and then a penny to Chriſt; this is to giuegive the bread to the dogs and crummes to the children, as in truth moſt men doe. The full ſtreame and freeneſſe of their liberalitie runs to ſeruing of their luſt, but the ſparing gifts and pinching bountie that God muſt hauehave. And all theſe rob and couſen themſelues, and though they imagine to get mountaines of pleaſure yet the end ſhall be paine he that loues wine and oyle, and he that loues paſtime, what is his verdit, and what ſentence hath God ſet downe? He ſhalbe a needly fellow, and liue in want, pouertie is the beſt ende and eaſieſt puniſhment of this waſtfullneſſe, for want of moderation in meat, drinke, apparaile, and paſtime.

An other kind of waſtfullneſſe is in idleneſſe. An idle perſon is a theefe, he puts his hand into his boſome and eates vp his owne fleſh. He conſumes himſelfe and is a waſter of himſelfe, and an idle perſon ſhall be clothed with rags. If one ſhould hauehave ſuch a companion, as when he came to him, ſhould find him ſufficiently furniſhed with reaſonable ſtore of goods to maintaine himſelfe, but by that time they parted company, ſhould ſtrip him out of all, leaue him nothing, make him goe in a ragged coat, and leaue nothing behind him but want and miſerie; would not one thnke this was but a couſening companion, and a theeuiſh fellowe? But ſo it ſtands with idleneſſe if that it keepe one companie a while and he will intertaine this gueſt into his heart, it will make a ſpeedie riddance of all, ſet him bare in apparell and baſe in account, and fill an houſe full of diſtreſſe and calamitie, that is founde full of wealth.

And in truth, experience ſhewes this among vsus daily, that if a man be left well and be of ſufficient wealth to maintaine himſelfe in good ſort, let him but giuegive harbour to idleneſſe, and all flies away, it goes to wracke, and by little & little like a moath it moolters away his great wealth, & makes him no better then a begger afore it hauehave done with him, vnleſſe he ſhake it of betime. And true it is that Salomon ſaith, His pouertie comes like an armed man: Idle perſons be pouerties priſoners, if they hauehave no calling to ſettle thēſelues in, pouertie hath a calling to arreſt thē, and if they can take vp themſelues in no lawfull buſineſſe, pouertie comes with a commiſſion to take vp them, and will not be put backe neither, it comes armed, it will preuaile. So that an idle man is a theefe to himſelfe, he does that to himſelfe, that if another ſhould doe it, all men would take heed of him for a notorious couſener. And beſides 2. Theſſ. 3. he condemnes p. 67ſuch as walke inordinately, and bids them labour with their hands, and not be idle, that they may eate their owne bread; as if he had ſaid, he that doth nothing, hath right to nothing, he hath no bread of his owne to eate, he puts ſtolne meat into his mouth euerie bit he eates, he cannot ſay, Lord giuegive me this day my daily bread, for it is none of his, becauſe he neuer earned it, God will hauehave him doe ſomething afore he hauehave any thing. God indeed allowes recreation, he will hauehave it to fit vsus for our calling not to hinder vsus from it. And why doe we account any man a theefe, but becauſe he is a naughtie fellow, he takes his neighbours meat and paies not for it, he takes his cloathes, and giues him nothing in recompence: and why then is not an idle man a theefe, for he takes his meat and his apparrell, and what euer he hath from an other without allowance, without doing any thing for them; they be Gods, and God hath made no ſuch bargaine that he ſhall hauehave them without doing ſeruice to him, but when he leaues his calling, he looſeth his right and title, he liues of an others goods, & ſhall anſwere for it as a theefe.

A third thing wherein one plaies the theefe in his own goods is by ſuretiſhip. For Salomon names idleneſſe and ſuretiſhip as two ſinnes that men make little account of, but God doth marke them, and eſteemes them as foule faults. For this ſuretiſhip how euer men thinke it comes from a kinde nature, and a louing diſpoſition, that they would be willing to doe good to any; but it is nothing ſo, it proceeds from an vnwiſe heart, and a great meaſure of fooliſhneſſe for true kindneſſe at home, and louelove if it be true louelove, will doe moſt where it owes moſt, but this is a fooliſh crueltie when one vnderunder the ſhew of merciemercy to an other, will vndoe himſelfe and his wife and children. I ſpeake not this, but that a man may and ought to be ſuretie, and this is a dutie to be performed to a good man with a good calling; and according to ones abilitie, that he breakes not his owne backe with bearing an other mans burthen. Therefore in ſuretiſhip keepe theſe two rules, firſt, looke what a kinde of man he is that you would paune your credit for, a man muſt not do his hand ouer his head for euerie one that will aske, but onelyonly for ſuch as he is bound vntounto by ſome bond of dutie, eyther for religion and charitie, or elſe for ſome knot of friendſhip or of kindred; elſe if one be ſo careleſſe to be ſuretie for he cares not who, Salomon takes his coat, pittie him not, let him feele the ſmart of his fooliſh and ſinfull raſhnes.

Secondly, for whom euer it be, goe not aboue your abilitie, promiſe not for ſo much as might hurt your familie, and impayre your eſtate if it muſt be taken from you, for when one is ſuretie, he bindes himſelfe to pay if the principall doe not, and if hee doe not meane to doe it, or cannot doe, this is a meere diſſembling and plaine couſenage of him to whom he makes the bond, and how can it be counted better then a lye when he promiſeth to doe that which he neither can performe though he would, nor purpoſeth to performe though he could. If any one therefore hauehave offended this way, let him know and confeſſe that it was his raſhneſſe and folly, and then his beſt way is to repent and craue pardon of God, and beſeech him to make a ſupplie of his wants. But ſo long as one continues theſe ſpeeches, O I was deceiued, and I meant well, and I did it of good will; and he hath dealt ill with me, ſo long I ſay as one laies the fault vponupon another thus, & poſtes it of from himfelfe, ſo long he is farre enough from repentance, and ſhall be farre enough from comfort; the croſſe and curſe doe both remayne vponupon as yet; that is not the way to lay it vponupon another, it was long of his vnfaithfulneſſe, and ill dealing with me; nay it was long of your owne vnfaithfulnes and ill dealing with your family, it was long of your wiſedome, that you did not aduiſe vponupon the matter, craue aſſiſtance at Gods hands, and aske counſell of his word, and of his ſeruants. If you had taken this courſe which is the right courſe, you had beene ſafe, but now that you are falne, the beſt way is not to lye crying and exclaiming againſt him that was an occaſion of your fall, but ſeeke how to riſe vp againe, take the right phiſicke, and goe to the right phiſition.

God is the phiſition, & true repentance, and prayer for helpe, p. 68is the right medicine, and if one vſe theſe meanes, they ſhall find helpe, the hurt is cured. Thus much for waſtfulneſſe, the next is niggardlineſſe.

A baſe couetous, needie, and euill eye, when one cannot finde in his heart to take his part of the things God hath beſtowed vponupon him, but will ſerue and pinch himſelfe, and rob himſelfe of the vſe of that which he hath in his owne keeping, this is as bad as if he ſhould doe the ſame to an other; all is one to bring pouertie vponupon an other by wronging him, and to bring a needleſſe need vponupon himſelfe by wronging himſelfe. It is a moſt miſerable and baſe thing for one to reſtraine himſelfe of his lawfull libertie in meat, drinke, apparell, and honeſt recreation, where God hath not abridged him. This ſinne the wiſe man ſets forth, Eccleſ. 2. 26. Where he ſpeakes of two ſorts of people, the one which God loues, and to thoſe he giues not onelyonly riches and aboundance of all things, but alſo the right and ioyfull vſe of the ſame, that they ſhall be able with comfort to vſe that which God hath giuen them. But there is an other kind of people whom God hates, and how ſhall they ſpeed thus? They ſhall hauehave payne to gather and heape vp wealth which muſt be beſtowed vponupon thoſe that be holy and good in Gods ſight. God hath certaine enemies in the world, vponupon whom he purpoſeth to be auenged in this life, and how will he plague them? This ſhall be their curſe, he will appoint them to be ſlaues and drudges, and lay vp wealth great ſtore, but they ſhall want a liberall and a good vſe, they ſhall toyle and moyle, and tumble and toſſe, and carke and care, and ſtruggle and ſtriue for earth, a great deale more then Gods children can doe for heauen, and when they hauehave beene at all this labour, and ſpent themſelues thus, they ſhall ſee no good day nor hauehave one houre of comfort, an other muſt enioy all.

Likewiſe in Eccleſ. 6. 1. Salomon ſpeakes of the ſame ſinne, he cals it an euill ſickneſſe, a plague of the ſoule, and a peſtilence of the conſcience. And yet it is verie common among men, that a man ſhould hauehave good and wealth enough, enough to ſerue the husband and wife to ſpend to their daies merily together, and to ſuffice the parents to reioyce with their children, and gouernours, to liue quietly among and with their ſeruants, if they had a heart to take their part, but through the vnſatiableneſſe of the mind there are ſuch ſeares, ſuch cares, ſuch wiſhing, ſuch deſiring, ſuch wreſtling ſuch wrangling with wife, and chafing with ſeruants, that it is a houſe of diſquiet and vexation, and in the midſt of all outward meanes of comfort, they liue all without comfort.

This is a ſicke family, this houſe is infected with the plague of God, & that vponupon the ſoule, this is a moſt miſerable and grieuous diſeaſe. Therefore we muſt all learne to beware of this baſeneſſe, which is ordinarie with men of moſt abilitie; of all in the pariſh you ſhall hauehave them come ſeldomeſt to Church vponupon the ſabboth daies, no more then needs they muſt, but vponupon the weeke day neuer at all, not once in a twelue month, and if you aske them, why? what is the reaſon, you can finde no leiſure to come to heare Gods word, and to ſeeke the meanes your ſaluation vponupon the weeke daies? why alaſſe we hauehave ſuch a deale of buiſineſſe, ſo much rrouble, as that we cannot diſpatch it in anie time, we muſt needs follow our calling, and ſee to our houſehold, and thus commonly it is ſeene that thoſe which hauehave moſt land & liuing, hauehave moſt paines and vexation, all lies vponupon them▪ and all muſt come through their own hands, they hauehave no ſeruants, none to helpe themſelues, and they muſt needs looke to it; but who puts them to all this trouble, who laies ſuch a burthen vponupon them? ſurely this it is that eyther they be ſo miſerable, and cloſe fiſted that ye will not lay out any thing to hire helpe, or elſe if they doe entertaine a ſeruant, they puniſh him ſo miſerably in his diet, & deale ſo deceitfully with him in his wages, or oppreſſe & ouercharge him ſo cruelly with labour, as that he that hath had experience of them one yeare, will not be perſwaded to liue with them the ſecond, and thus they trouble themſelues with plaine nigardiſe, and no neceſſitie that God hath impoſed vponupon them. This men commonly call good husbandrie and thrift, for a man to lay about him ſo, and take on, and doe all himſelfe; but it is plaine theft before God, p. 69for one to ſpend himſelfe, & pull a want vponupon himſelfe, when he may liue in plenty, Gods marks be found vpō him for a wicked man, and a curſed ſinner, when he hath much, but can vſe nothing. That he which hath a verie ſmall portion, may liue more comfortably, ſleepe more quietly, pray more cheerefully, and ſing Pſalmes with greater ioy, then he that hath ſo much abundance as nothing hurts him but too much.

Theſe therfore that be ſuch miſerable bondſlaues to lucre and couetouſnes, as that they be as much at the command of gaine, both for their bodie & their ſleepe and euerie thing, as the ſaints of God be vntounto Chriſt Ieſus, let them repent of there theeuerie, and not bragge of their honeſtie, & ſay they will deſie him that will call them theeues, for then they muſt deſie God, for he will tell them they be theeues that will not thankefully vſe his benefits, but pinch and ſterue themſelues. We would thinke that it were an ill member in the bodie that would not be content that any other member ſhould hauehave any thing, but would be ſcraping all to it ſelfe, and nothing was well which was not beſtowed vponupon it. For the bodie hath ſeuerall parts, and eueryevery one hath his proper vſe that is fitteſt for it ſelfe, and ſo in the mamilie, the husband and wife hauehave both their duities, and there is a place for ſeruants to, and thoſe that one for couetouſneſſe will weare himſelfe, and ſpend himſelfe, and ſpend his ſtrength and ſpirits, that all muſt goe through his hand, and nothing can be well, vnleſſe it be of his owne doing; this miſdeeming of others, and ouercharging of himſelfe is a damnable ſinne, and vnleſſe he repent for it, God will proceed againſt him at the day of iudgement, as againſt as baſe a theefe as any vnderunder heauen. Thus much for theft in ones owne goods. Now for theft of an other mans goods.

And firſt, of that which is done with ſome colour of lawe and ſemblable ſhew of equitie and right. This is as bad & damnable a ſinne as the other that is done more openly, for in other matters art and skill alwaies amends a thing, and makes it better, onelyonly it makes ſinne farre worſe, and therefore the diuell is the moſt abhominable ſinner of all, becauſe he is the moſt ſubtill and artificiall ſinner of all. This kinde of deceiuing one vnderunder colour of law, and vnderunder ſhew of equall bargaining and couenant, to deale craftily & againſt conſcience, is horrible theft before God. And this is forbidden. 1. Theſſ. 6. That no man defraud or oppreſſe an other, for God is an auenger of all ſuch things. The Apoſtle condemnes this circumuenting and politique fetching ouer ones brother in vnequall matches. I but ſaies ſome man, may not I make the moſt of mine owne, and ſeeke my beſt aduantage? if he be hurt it is not my fault but his, he ſhould hauehave had more wit. Well this will not be a good anſwere to God ſaith the Apoſtle, he will tell you, that you ſhould hauehave had more louelove, he is an auenger of all theſe things, and will plague thoſe that will gripe and pinch their neighbors thus, farre otherwiſe then themſelues would be dealt withall in the like caſe. So Iames. 5. 4. he bids ſuch howle and weepe, for the crie of thoſe labourers whoſe hire they had kept backe by fraud, is come into the eares of God. Elſe they might hauehave ſaid, what reaſon hauehave you to threaten vsus thus, or they to crie againſt vsus, or to hold thēſelues diſcontented, what wrong hauehave we done them? we require no more thē our bargain & our couenant, we agreed for all that we aske, and what iniurie is that? ſaith the Apoſtle it may be ſo, but your agreement was deceitful, you kept it backe by fraud, you made a couſening and craftie bargaine, you plaid vponupon your neighbours ſimplicitie, and abuſd his plainneſſe, you ſaw more then he did, and knew the inconuenience better then he could, you wrapt him by craft, you feared him by great words, that he durſt not yeelde, or you got him in by fayre promiſes, he lookt to be better vſed, and to hauehave ſome recompence in an other thing.

This catching men by fraud, and hunting them with nets, this is a crying ſinne, and will let God hauehave no reſt till he take vengeance vponupon thoſe that vſe it. And thus Ahab got Naboths vineyard. He would faine hauehave it from him, & would not take it from him by plain and open violence, for feare of the ſpeech of people and infamie in the world, but yet he was content to let Ieſabel hauehave his ring, and ſhe indites a verie coulerable and p. 70holy letter. There was an ill report of a foule fault done amongſt them, that Naboth ſhould be blaſphemer of Gods maieſtie, and a wicked traytor againſt his prince, but yet for feare leaſt mens tongues ſhould be ſlaunderous, and lies ſhould goe abroad, a iudiciall proceeding muſt be taken, and leaſt any thing ſhould be done without aduice and good counſell, raſhly and headily, a faſt muſt be proclaimed, and the people muſt be called together, and there with faſting and prayer the thing muſt be tried orderly, and in forme of law. For good Ahab and good Ieſabel were loath to doe any wrong, or to iudge one vponupon a falſe ſurmiſe and rumor; therefore that the truth might appeare, let the elders of the citie ſearch out the matter, and finde the truth in all equall manner, let the accuſers come face to face, and ſo let them according as they ſawe in conſcience they were bound, proceed to paſſe to ſentence. And ſo they did, and there were men at hand to forſweare themſelues, and now ſith that all things were ſo plaine and euident, and matters went ſo cleare againſt him, alaſſe they were ſorie but they could not choſe but deale indifferently, and according to law Naboth muſt hauehave that puniſhment that his foule fact deſerued, he muſt forfait his life and goods to the King. And thus Ahab got the vineyard. Heere we ſee was dawbing and painting with fayre ſhewes and goodly words, equitie, conſcience, and religion, and all to carrie out murther and theft; but did this make it a whit the better? nay this made it farre more abhominable in Gods ſight.

So among vsus, cruell encloſers that ſet themſelues to vnpeople the land, and weaken the ſtrength of the countrey, by ioyning houſe to houſe, and land to land, indeede for houſes they doe not ſo muche delight in ioyning houſe to houſe as in pulling down houſes, but all the land they would by their good wil get into their owne hand. Theſe caterpillers what doe they? what ſay they? goodly words & fayre pretences you ſhall hauehave. O this wil be for the good of the cōmonweale & of the inhabitants, this will preuent much ſtrife & contention, when things be parted, and euerie man knowes his owne, and they lie not in common thus, and beſide it will nouriſh wood, and I know not what; and thus vnderunder pretence of a common good ſeeke to get all to themſelues, and ſweepe out men from of the earth. Theſe commonly be great theeues, but there is a great iudge that will proceed againſt them, his word hath paſſed ſentence alreadie, and it ſhall not be long afore the execution come vppon ſuch as doe harme by colour of doing good. The like may be ſaid of thoſe that hauing the goods of men deceaſed put into their hands by will, deale vnfaithfully, and put them from the right owners into their owne purſe; this is plaine theft, and yet it goes for currant often among men, becauſe it takes ſome ſhew of warrant from the law of men, but Gods law will allow it no colour. So Salomon ſpeakes of theft by buying and ſelling, it is naught, it is naught ſaith the buyer, but after he boaſteth, ſuch as will depreſſe a thing aboue meaſure, and againſt their conſcince and knowledge if they be to buy, but if they be to ſell will extoll and praiſe the ſame thing farre beyond that they know and perſwaded it is worth.

Theſe and ſuch like practiſes, are cloſe and colourable that mans law doth not take ſo much holde vppon, but Gods law doth forbid and condemne. An other and the laſt kinde of ſtealth is with out all colour of law, when one will hauehave it, becauſe he will, though he can alledge no ſhadow of right or title to it. As by violence and ſtrong hand to take away that belongs not to one. This was the ſinne of Ophni and Phineas, that when God had commaunded them to take ſodden meat they would hauehave it raw, and if the people ſaid, nay I pray you let God be ſerued, and let things be done according to the cuſtome, nay would they ſay, but if you will not giuegive it vsus, we wil take it whether you will or no. Heere they could pleade no manner of intreſt, and therefore it is ſaid the ſinne of the young man was great in the ſight of God. So to ſteale by the high way ſide, and to take may mens cattle, or any ſuch like dealing. This is a knowne ſinne, and becauſe ſuch commonly hauehave nothing to ſay for thēſelues, but muſt needs plead guilty ſtraight; They are ſooneſt brought to repentance and amendment.

p. 71An other kinde of lawfull ſtealing which is done without colour of right is more priuie and cloſſe, the former was violent and open, and that is either by taking or retaining. By taking when one layes theeuiſh hands on that thinge which his conſcience tels him, he hath no right vntounto it, but it belongs altogether to an other man; of this theft the Prophet ſpeakes. Zachar. 5. That the curſe of God like a flying booke comes vponupon the houſe of the theefe in the 2. 3. 4. verſe. I ſee a flying booke the length thereof is 20. cubits and the breadth of it 10. Then ſaid he vntounto me, this is the curſe that goeth through the whole earth, for euerie one that ſtealeth ſhall be cut of, as well on this ſide as on that. And in the fourth verſe. I will bring it forth ſaith the Lord of hoſts and it ſhall enter into the houſe of the theefe and him that ſweareth falſely by my name, and it ſhall remaine in the midſt of his houſe and it ſhall conſume it with the timber of it, and the ſtones of it. The Prophet ſhewes that the curſe of God followes ſuch as ſteale, and bee theeues; ſwiftly it flies after them and God himſelfe will bring it into their houſes, and when it is there, it is like the moſt peſtilent fretting leproſie that was not only infectious to men but would cōſume the howſes & enter into the timber and ſtones. So Gods curſe doth not reſt vponupon the bodie and ſoule only of theeues and thoſe that will ſteale, but it will bring all to naught, vnleſſe he purge it away by true repentance; A man were as good put a cole of fire in the thatch of his houſe or in the barne as bring any ſtolne goods among his ſtuffe. Firſt, he ſaith, the man that ſteales ſhall be cut of, he prouokes God to deale with his perſon firſt, and to cut him of, to kill his bodie and damne his ſoule; why but though I be dead and gone, yet I hope my family and my children after me ſhall fare the better for mee; No, they ſhall fare the worſe for it, for Gods curſe that ſhall purſue them is ſuch a deuourer and cōſumer, that though there ſhould be no man or leaſt no liuing thing left for it to worke vponupon, yet it would not reſt but ſhew it vponupon the dumbe things vponupon the verie thatch and the timber & the ſtones of the houſes of ſuch as hauehave prouoked God to lay it vponupon them, as the Prophet Abacuc ſaith. 2. chap. 9. He that coueteth an euill couetouſneſſe to his houſe, not to himſelfe only. Men thinke when they can bring home thoſe ſtolne goods, that this is a good thing, and ſhall doe them and theirs good, but indeede it is an ill couetouſneſſe, it brings a miſcheefe vponupon him and his houſe, ſo many thinges as a man gets by ſtealth from his neighbour, ſo many curſes he gets to his ſoule, and ſo many plagues he wraps and rowles together to come vponupon his poſteritie. So that to be prigging and pilfering of that belonges not to him, nor is not his due, is a foule ſinne againſt this commandement. Yet men hauehave excuſes for this prigging.

As firſt, alaſſe what ſhould you ſpeake of this it is a ſmall thing & one ſhould not make ſuch a doe about ſo little a matter. Is' it a ſmall thing? Then ye more baſe and abiect companion you that will corrupt your ſelfe for ſo ſmall a thing, he that will racke his conſcience for a triffle, he will neuer ſticke to do fiue times worſe for a matter of weight. If a man be not faithful in a little, you may be ſure he will neuer be faithfull in much; he that will venture dānation for a matter of two pence, he will doe ten times more if it come to a pound, he that cares not to breake Gods commandement for a peece of breade, let him hauehave hope of a greater bootie, and he will not care for any commandement. If one will doe the Diuell ſuch good ſeruice for ſo ſimple and ſmall wages, let the diuell mende his wages, and he will certainely mende his worke. So that this excuſe ſhews a man to be more wicked. Oh but I truſt this is not to be blamed, why he can ſpare it well enough, twill doe him no harme, and twill doe me good, I hope this is no ſuch matter. But firſt, who made you a deuider of goods, who gaue you authoritie to make any ſuch partition? Hath not God giuen him that which is his, and you that which is yours, and will you hauehave God alter it, and not contented with Gods diſtributions, take that which belongs not to you? and for that you ſay he can ſpare it, it will doe him no harme; ſuppoſe one ſhould goe to the Kings exchequer and breake open his treaſure, and take out, though it were but twentie ſhillings or fortie ſhillings, and ſay, alaſſe I am a poore man and this is not ſo much, the Kinge is rich enough, p. 72hee may well ſpare twice ſo much, I truſt hee will not be much offended, though I hauehave ventured a little in my neede. But for all your neede and the princes wealth, he that would doe thus, were like to be counted a foole and be hangd for his pains, the excuſe would not ſerue the turne; but now god he hath forbidden you to take any mans goods without any ſuch cauſe of exception vnleſſe he can ſpare it; that is not the queſtion, whether it will hurt him or not, it offends God, he hath forbidden it and therefore you muſt not doe it.

And where as you ſay, it will doe you good, and helpe you, that is not true, it will hinder you rather and brings a further curſe on you then afore. I but what courſe would you hauehave a man take? the world hath forſaken me, I hauehave no freind to helpe me, what would you hauehave me doe? what? why rather any thing then this. HaueHave men forſaken you, and will you make God forſake you to? you can hauehave no helpe in the world, and will you therefore ſhut vp heauen againſt your ſelues to? if one were helpleſſe and freindleſſe here and knewe not which way to turne himſelfe for releefe & ſuccor, yet if he could turne to god and run to heauen, & hauehave hearing there & cōfort from thence, that God did heare his prayers and giuegive peace vntounto his ſoule, his caſe is good, and he is well ſo long. But nowe when one is quite out of hope among men, and deſtitute of all outward comfort, then for him to make God his vtter foe, and fill him ſelfe with inwarde euils and greefes to, this is a faire mending of the matter indeede, this is a wiſe kinde of helpe.

Therefore aboue all, then a man had moſt neede to keepe peace and league with God when the world hath caſt him of, and if God doth chaſtice him with want, it were a farre better courſe to repent, and entreat God to helpe him, and turne away his heauie hand, then to adde more to his ſinne, and ſo cauſe God, to adde more ſtrokes and correctiōs, to thoſe that he hath alreadie laide vponupon him. So that whether the thing be little or greate, what euer a mans eſtate be, or who euer hee be whome he wrongs, he muſt alwaies take heede of this priuie ſtealth, of this prigging and cloſe conueying an other mans goods to himſelf. Now as this is fault to any, ſo eſpecially if the perſon to whome the wrong be done, be more neerer ioyned and tied in any bonds to vsus or we to them, contrarie to the dealing of a number, that indeede will let their neighbours goods alone for ſome outward reſpect, they will not ſteale from them, but for their parents or maſters, there you muſt giuegive them leaue they hope they may borrow law a little, and be ſome thing bolder with their goods, then with an others. But doe they not know what the holy Ghoſt ſaith in the prouerbs, he that robs his father and mother, and ſaith it is noe ſinne, is a ſhamefull and a lewd ſonne. For this is ſo farre from leſſening the fault, that in truth before God it makes it farre more haynous and abominable. For as he that kils his father or his maſter, doth commit a farre greater ſinne, then if hee were a ſtranger or one further of, ſo here to, he that robs his father or his maſter, is in an higher degree a ſinner, then if it were a perſon nothing ſo neere vntounto him, to whome he did not owe ſo much dutie.

Therefore as one muſt labour, not to let his hands hauehave libertie to take in any thing that belongs to any man, be he neuer ſo farre diſtante from him, ſo eſpecially he muſt reſtraine them from that which belongs to his father or maſter, or ſome ſuch to whom he was bounde with a more ſtrong and neere bonde then to other men; for it is a more wicked ſtelth, that is done againſt a freinde, then that againſt a ſtraunger. And thus much for ſtealth by taking.

Now an other kind of theeuerie there followes nothing inferiour to this, by vnlawfull retaining and keeping in ones hand that which is none of his. Whether it be with holding of things found or lent, or of wages or thinges that way due vntounto an other. For though a man keepe himſelfe vnſpotted in this reſpect that no man can charge him to hauehave taken away one pennie from his neighbour either priuily or violently, yet if hee going by the way ſide finde a thing that he knowes not whoſe it is, then when he takes it vp, and after heares who is the right owner p. 73of it, and doth not reſtore his owne goods to him againe, all his former good dealing in other things will not excuſe him from being accounted a theefe, and ſtealing from his neighbour. For God hath commanded to bring backe the thing that goes aſtray, and to make reſtitution of that which is loſt; and if he did not ſo, before his offering could be accepted, he was to reſtore the principall and adde the fifth parte more vntounto it.

For indeede his conſcience will accuſe him and the verie law of nature will condemne him. Becauſe there is no man ſo ignorant, but if he hath loſt his purſe or any thing by the way ſide or any other way, would thinke it right and equall that hee who found it, ſhould bring it to him againe if he knew him to be the owner of it, and would ſay he had not done the dutie of a neighbour if he ſhould keepe it backe from him. Now, God commands to doe as we would be done by, and therefore this that he would be ſo dealt with all, binds him to deale ſo, and if he doe not he ſinnes againſt his owne conſcience, and that ſhall be ſufficient to condemne him. So for wages, he that doth not pay his ſeruants or the hireling his due wages, in due time, without ſhifting and putting of from time to time, he is giulty of theft, and this is a groſſe kind of ſtealing, breaking this commandement, Thou ſhalt not ſteale. This delay is theeuerie, though one doe purpoſe to pay thē all, and that rather with the moſt to, then, to keepe any backe, if he be poore and not able to forbeare this protracting from time to time is no better then plaine theft. This is forbidden, Leuit. 19. 13. Thou ſhall not rob thy neighbour, ſaith God. But one might ſay I doe not rob him, nor I will not, for he ſhall hauehave his goods ſafe enough by me, I will take nothing from him that is his, then ſaith he again. Let not the hirelings wages reſt with thee till morning, as if he had ſaid though you doe not take his mony, yet if you keepe it from him. I account it robbeerie, for the ende of his worke ſhould be the beginning and performing of his wages; therefore after the worke is done, let not the wages tarrie one day in your purſe, for it is none of yours, it is your hirelings. So Deut, 24. 14. Thou ſhalt not oppreſſe an hired ſeruant that is needie. Thou ſhalt giuegive him his hire for the day, neither ſhall the ſunne goe downe vponupon it, for he is poore, and therewith ſuſtaineth hee his life. If one be poore and in diſtreſſe, and he cannot beare with this delay but is put to his ſhifts, and made to endure hunger and colde, and to goe from him with an heauie heart when hee is not paid, and with a Sighe not knowing what to doe for releefe; this is both crueltie in that he keepes that from him that ſhould maintaine his life, and it is theft alſo in that it is an vniuſt detaining of that which is done to the hindrance of him to whome it appertaineth. So that this kind of ſhifting and putting of the hireling with ſuch delayes, is a fault that makes the man guiltie of theft, before God. Thus much for the thinges forbidden in this commandement.

The things commanded, are EitherInwarde or Outwarde

The inward dutie, is contentedneſſe with ones owne eſtate, with that portion whatſouer that God hath allotted vntounto vsus. To like ſo well of Gods deuiſiō, as that we beleeue in our hearts that that meaſure is beſt and moſt profitable for vsus, that God our moſt mercifull father hath appointed for vsus. This quietneſſe with that part that fals to his ſhare, is the dutie commanded to euerie man, and is is the inward keeping of this commandement. This is commanded. Heb. 13. 5. Let your conuerſation be without couetouſneſſe. This is the commandemēnt. Why might ſome men ſay, I am not couetous, that you may trie ſoone, and be content with thoſe thinges that yee hauehave; certainly ſo farre as a man is voide of couetouſneſſe, ſo farre hee is well content with that which he hath, and he that doth not thinke his owne enough for himſelfe, it is ſure hee is couetous after an other mans, I but how is it poſſible that one can bee contented? I hauehave ſo many wants & can ſee no meanes to ſupply them, how would you hauehave one contente now, and hath not enough maintenance, nor cannot tell how to get it? Nay p. 74if one be a chriſtian he hath enough to maintaine him, for hee hath the promiſe of God not to leaue him nor forſake him, and is Gods promiſe nothing? is not his word ſufficient aſſurance of all thinges needefull? if God hauehave bid one be content, and giuen him cauſe to be content, why ſhould not he be content, is not his truth pawne good enough? what is to be beleeued, & whereupon may one depend, if not vponupon the word and promiſe of God?

For mans life cōſiſteth not in the greatneſſe of his portion or the multitude of his wealth, but in the bleſſing of god which will make a little goe farre, & doe more good then a great deale with out it, and he that hath this, what euer outward wants ſeeme to be, he is well. Indeede if the promiſe were▪ your welth ſhall not faile and friends ſhall not forſake you, this were no great cauſe of cōfort, here a mā could not but feare when his ſaftie conſiſted in the conſtancie of ſuch vnconſtant thinges. But if God hath promiſed to be with vsus what ſhould we feare, what any creature can doe againſt vsus? So Paule ſpeakes of himſelfe, that he had learnd in all thinges to be content, Philip. 4. This is a point of great learning, and he is a good ſcholler in Chriſts ſchole that hath gone ſo farre, as that he can like well of Gods doinges whatſoeuer. This is a thing that only Gods ſpirit can teach one to be ſo well apaide with his owne, as that he doe neither enuie at this, that an other hath more, nor repine, and grudge that himſelfe hath leſſe.

But if this be ſuch a point of learning howe ſhould man come to it? That Paule ſhewes in. 1. Tim. 6. Godlineſſe is great gain, if he a mā be contēted with that he hath. Firſt, becauſe it makes man contented with that he hath. So farre as any man is godly, ſo farre is he content with his outward eſtate, though hee hauehave but a little he is not much troubled, for he knowes Gods hand is not ſhortned, and if he had nothing, he would not be out of heart, & diſmaid, becauſe he perſwades himſelfe Gods bleſſing can ſuſtaine him as well without means as with means. And this was that, that made Paule ſo quiet and ſetled in all caſes. For before Godlineſſe had calmed his heart hee was as vnquiet as the ſea, and troubled all the world with his raging and diſcontendneſſe, none more boyſtrous then: But ſo ſoone as hee grewe godly, all theſe ſtormes were quieted, none more quiet and contented then hee, if they impriſoned him, if they whipt him, if they ſtond him; hunger, cold, nakedneſſe, what euer came, all is one to him, it was no great trouble to him, he knew all came from God, and for his good, and therefore he neuer ſtormd nor tooke on for the matter, but poſſeſſed his ſoule in patience, and knew how to beare all thinges quietly.

Therefore whoeuer would be patient let him labour to get godlineſſe into his heart, many there bee that be willing, and will take paines enough to ſtore their purſes and their grounds, and their houſes, but fewe there bee that will take paines where it were moſt behouefull, to ſtore there hearts with godlineſſe, which would bring contentedneſſe, and a ſufficiency to, for we hauehave the promiſe of God, that if wee ſeeke the kingdome of God, we ſhall hauehave all other things caſt vponupon vsus as a vantage, And the cauſe why God doth reſtraine vsus, is not becauſe he wants louelove and cannot finde in his heart to beſtow them, but becauſe they would be ill for vsus and we could not them beare, he would hauehave vsus bee good within, before vve ſeeke good vvithout, and know how to vſe riches, afore vve hauehave them to abuſe. Therefore as vve vvould not be counted theeues and breakers of this commandement, ſo let vsus, be content to liue at Gods finding, and to reſt vponupon him, ſo good a God, that though we hauehave but a little, yet he hath enough, and though he giuegive vsus nothing before hande, yet hee loues vsus before hand, and will giuegive vsus comfort in all diſtreſſes, and theſe outwarde thinges ſo farre as we hauehave neede and can digeſt. Thus much for the inward obedience, nowe the outward followes and this is the right vſe of our owne, and the righteous dealing towards others.

The right vſe of our owne is ſeene in frugalitie and liberalitie. Frugalitie that ſtands in getting and keeping: getting things muſt be by ſome faithfull labour in an honeſt calling, and by p. 75honeſt dealing in the calling: As Epheſ. 4. 28. Let him that ſtole, ſteale no more, but labour with his hands that thing that is good. To theeuerie which is a breach of this commandement, and idleneſſe which is a kinde of theft, he oppoſeth labour, and the keeping of the commaundement, but then he ſhewes what kinde of labour it muſt be, namely in the thing good, in ſome lawfull and chriſtian calling. For many labour all day, and all night, but that is in dicing and carding, and gamning, and vnthriftineſſe which will neither make them hauehave an heart to doe good, nor abilitie to doe good, but brings a curſe vponupon heart and eſtate, the one is wicked, and the other commonly weake as is to be ſeene in ſtage players and ſuch like that drawe the people away to vanitie, which take paines indeed, but is is no profitable paines, and therefore it brings no profit, eyther to their ſoule or bodie, but brings them an hard heart and a wicked hand, and a miſerable eſtate, that of all men they are the moſt prophane and lewde. Therefore as a man muſt not be idle, for an idle man cannot be an honeſt man, ſo this muſt alwaies be prouided, that, he labour in an honeſt and lawful thing elſe one may toyle and ſpend his bodie in toyling, and be neuer a whit the honeſter man, if he ſerue not God, but ſerue his luſt and filthie fleſh. Eſau could take paines, and that eagerly till he was almoſt dead with labour, but it was in hunting, in following his fooliſh ſport, in this he would ſpend himſelfe, for he ſaith, I am almoſt dead, and he was ſo faint that he would ſell his birth right for a meſſe of pottage to refreſh him, all this while he was as bad as idle, becauſe he was ill occupied, and and this was a curſed labour. For God would hauehave one labour in ſuch a calling as ſhould humble his fleſh, and pull downe and tame his pride, and make him fit for death, and as would bring ſome encreaſe vntounto his outward eſtate, and better him in his wealth, ſo that he might hauehave where-withall to ſhew merciemercy as hauehave a mercifull affection. This God hath appointed, and theſe wil be the effects of a godly labour. But this wearying ones ſelfe in ſlauerie to his luſts, and ſeruing himſelfe, it humbles one not a whit, nay it makes one more proud, more ſurly, and more aſſociable that one neither knowes God nor himſelfe, it doth not prepare him to die, but it makes him forget his latter ende, and neuer thinke of death, it makes not the heart pitifull and mercifull, but it hardens the heart, and infects it with crueltie, and ſuch an one as is not made by his labour able and willing to giuegive more, but able and willing to giuegive nothing at all. So that eueryevery man muſt labour, no man hath any warrant or priuiledge to be idle, that is to be a Sodomite. And furthermore, euerie man muſt looke that his vocation be honeſt and lawfull, or elſe hee ſhall doe himſelfe more harme then good by his labour.

The ſecond point of liberalitie is in keeping that prudently and diſcreetly, which was honeſtly gotten, for if labour in getting be not ioyned with wiſedome in preferring and ſauing, that is no good thrift, neither muſt this be a niggardly and miſerable ſparing, but an orderly and wiſe diſpoſing and husbanding of that which God hath put into our hands, that he may be better able to doe good, and to releeue others. In this manie fayle, and by fayling in it, are faultie in a good dutie as neceſſarie as the former; yea labour indeed, and that with great diligence and carefulneſſe, till they hauehave gotten ſomething, but let it goe as faſt, eyther by drinking or gamning, or elſe by good cheere and daintie fayre aboue their abilitie, and by this immoderate vndiſcreet lauiſhneſſe, they vndoe whatſoeuer they did before by following their calling, and keepe themſelues alwaies in want and penurie, whereas if they would be as careful to keepe thriftily, as they be painefull to get, they might liue of their labours comfortably and ioyfully, and beſides might be much beneficiall to other that ſtood in neede, and hauehave wherewithall to open their hand liberally in workes of merciemercy.

So Prouerb. 21. 20. In the houſe of a wiſe man is a pleaſant treaſure and oyle, but a foole deuowreth it. A wiſe man that is a godly man, doth not onelyonly ſeeke and bring into his houſe, but will alſo keepe in his houſe, a pleaſant treaſure, delightfull riches, ſuch as being gotten without any ſtaine of vniuſtice, hee p. 76hath delight and comfort, and a bleſſing in the vſe of them, and he hath not for neceſſitie onelyonly, but alſo for delight euen oyle and things for refreſhing and recreation. But a foole that is a wicked and an vngodly man, he deuoures all, what euer it be left him by his parents, giuen him by his friends, or gotten by his labour, all goes one way, all is deuoured, all is ſpent idlely, and without any diſcretion, for he ſerues ſuch a chargeable maſter as will leaue him nothing at the yeares end. Other maſters vſe to giuegive their ſeruants wages for their worke, but the diuell and luſt whom wicked men ſerue, be both coſtly and hard maſters, they will take all; and ſo long as there remaines any thing to be had, they ceaſe not calling for it, but all this hard and chargeable paines ſhall be rewarded with nothing but want and neceſſitie at the laſt. So that a good man muſt be as well a keeper as a gayner, he muſt know how to bring in lawfully, and how to lay out with ſuch diſcretion, and to diſpoſe things in that good order, that he do not bring himſelfe into vnneceſſary wantes and troubles, but that he may hauehave both to comfort himſelfe, and alſo to refreſh others. Thus much for thriftineſſe.

The other thing required in the right vſe of ones owne goods is liberalitie, without which there is no true obedience to this commaundement. Now this liberalitie muſt ſpread it ſelfe in two braunches towards one ſelfe, and towards others. A liberall man muſt be liberall to himfelfe, for all goodneſſe begins at home, and ſhewes it ſelfe firſt where it was firſt bred. And ſo Eccleſ. 5. 17. This is good he ſaith, to eate, and drinke, and take pleaſure in ones labour, and this he ſaith is the gift of God. To hauehave meat and drinke, and apparell, is a thing common to reprobates, but to hauehave theſe things, and the right vſe of them alſo in ioy and comfort, and thankfulneſſe, this is a ſpeciall fauour, and a thrift not common to many.

Therfore it is our duty to take a part of thoſe things that God hath giuen vsus, and with a thankefull and a cheerefull heart to enioy his kindneſſe, and not to make our caſe worſe then we need, as the fooliſh Iſraelites did, that when God in goodneſſe had prouided ſufficient food for them, that they might hauehave enough, and gone to bed cheerefully after a good and competent ſupper, they were ſo fearefull and doubtfull leaſt they ſhould hauehave had nothing for morning, that they pinched themſelues of Gods allowance, and would needs reſerue ſomething vntill the morning. But what came of it, did not God ſend vvormes amongſt it, ſo that it ſtanke and was good for nothing? and ſo it is ſtill, this is a thing perpetuall to the end of the world, that he which will be a more niggardly then God would hauehave him, and ſpares more then God hath laid neceſſitie vponupon him, the curſe of God vvill fall vponupon the goods thus ſaued, that it vvere as good as they had beene ſpent, for they ſhall corrupt and vaniſh away to nothing, he that ſpares thus, ſhall neuer hauehave any good by them, that is moſt ſure. And indeed if one doe not firſt ſhew merciemercy to himſelfe, how is it poſſible hee ſhould ſhew merciemercy to an other? he that vvill ſterue and pine himſelfe, vvhen he needs not, no man vvill truſt him to feede and relieue his neighbour vvhen he needs, this is moſt certaine he that vvill be cruell to his ovvne fleſh can neuer hauehave any true pittie to an other.

Therefore firſt a man muſt hauehave an open hand to miniſter vntounto his ovvne neceſſitie, and to helpe himſelfe, firſt ſee that himſelfe be the better for his owne goodneſſe and liberalitie. And yet that is not enough neither, a man muſt not ſpend all his kindneſſe within doores, and keepe ſo ſpare a fire that can vvarme no bodie but himſelfe, but after he muſt ſtretch out his hand to be bountiful to others, vvhoſe vvant requires his helpe, and vvhoſe penurie cals for ſome thing of his aboundance. So 1: Timoth. 6. 17. Charge thoſe that be rich in this world, that they be not high minded &c. That they doe good, and be rich in good works. He would hauehave rich men not to truſt in riches but in God, for riches be vncertaine, and what greater folly can be then for a man to put his confidence in that which muſt away he knowes not how ſoone? God vvill call for him, and he muſt leaue his riches behinde him, and come naked before p. 73the iudgement ſeate of God. But if they would know how to vſe riches well, let it not be in putting truſt in them, or in looking bigge, and proud, and ſowre, for this will make them hatefull to God and man, but let them be mercifull, let them doe good and diſtribute, and this will be a ſure foundation for themſelues, by ſo doing they ſhall be loued both of God and man, no better treaſure againſt an euill day then that which hath beene laid vp in works of merciemercy. So in Prouerbs. 11. 17. He that is mercifull rewardeth his owne ſoule. This is the benefit of merciemercy that one doth two good things at one time, he ſtops two gaps with one buſh, he both helpes and comforts his diſtreſſed, which is his owne fleſh, and more then that, he furthers his owne reckoning againſt the time of account. For when God ſhall come to take a view, and ſearch how euerie man hath ordred the goods committed to his hand, as certainly he will one day, let fooliſh men promiſe to themſelues what libertie they will, and flatter themſelues that all is their owne, and euerie one may doe with his owne what he will; yet they ſhall finde it is Gods, and to be vſed and diſpoſed according to his will, and when ſuch an inquirie comes, this will bring moſt vnſpeakable comfort to a mans ſoule, when vponupon his death-bed and when he is now to leaue his wealth, he can with a good conſcience repeat to God how he vſed his wealth, and can hold vp his head before God and ſay, Lord, thine it was, and I did know I was but a ſteward, and therefore I diſpoſed of it according to my maſters will, I ſpent it not in ſeruing my luſtes and mad deſires, but in the ſeruice, and to the glorie of God, I was more willing & readie to lay out twelue pence to Gods glorie, and the releeuing of a poote member of Chriſt that ſtood in need, then one pennie in ſetting vp my fleſh, and pleaſing the vaine and fooliſh affections of my fleſh: when one can thus ſpeake to God, and make ſuch a reckoning, he ſhall then well perceiue and feele, to the exceeding ioy of his heart, what reward he gets to himſelfe, that giues an almes, and ſhewes merciemercy liberally to an other.

And the Apoſtle Paul ſaith, that he that ſoweth plentifully ſhall reape plentifully, comparing liberalitie in works of mercy to ſowing, and ſo it is indeed and ſhall yeeld a better and more plentifull crop, by how much the ſeed it ſelfe, and the ground on which it is ſowed is better then any other. So Oſe. 37. The righteous is mercifull and lendeth, and his ſeed inioyeth the bleſſing: meeting with an obiection that ſeemes to ariſe indeed, I would faine be mercifull and doe good, I know it is a good thing, but alaſſe I hauehave charge, I muſt prouide for my children, the father muſt lay vp for the children, and he is worſe then an infidel that prouides not ſomthing for his family But God wil hauehave one lay vp and prouide, and ſtore ſomething for his poſteritie, and therfore he bids him be merciful, for he will neuer bequeath a better portion, and a richer legacie to his ſeed, then when he doth many works of mercy, euen for their ſakes, for God promiſeth they ſhall enioy the bleſſing of their goodneſſe.

He ſaies not they ſhall be rich and hauehave the world at will, for a man may liue in as much eaſe and wealth, and pleaſure as Diues did, and yet goe to hell when he dies; but they ſhall hauehave the bleſſing which imports thus much, they ſhall hauehave Gods fauour to bring them to heauen, he will bleſſe their ſoule and conſcience, and they ſhall hauehave beſide ſo much wealth as may ſtand with this bleſſing. Not ſo much as to make them proud & idle, for that were the way to make them curſed, but ſo much as ſhal hauehave Gods fauour to bring them to heauen, he would bleſſe their ſoule and conſcience, and they ſhall hauehave beſide ſo much as may ſtand with this bleſſing, not ſo much as to make proud and idle, for that were the way to make them curſed, but ſo much as ſhall ſuffice to make them thankefull, and profitable in the Church. And this bleſſing they ſhall hauehave not as a gueſt to ſalute them and away, but as an inheritance that ſhal abide with them, and helpe them for euer. Thus much for the right vſe of ones owne.

Now followes the next point in the right cariage of our ſelues towards our neighbours, and that is called Iuſtice, which conſiſteth in two things, in getting and reſtoring. Iuſtice in getting is when one gets by lawfull meanes in a lawfull calling.

p. 78Not by gamning and ſuch meanes, without any ſufficient conſideration and exchaunge; for this is theft, theſe be curſed meanes, that bring a curſe vvith the vnlawfull gaine, and ſuch a man makes himſelfe excommunicate in the hearts of Gods people, and brings hardneſſe of heart vponupon himſelfe, and much miſchiefe beſide. But if the calling wherein a man exerciſeth himſelfe, be warranted and ſanctified of God to this vſe, then care muſt be had, and that as much that the meanes which one vſeth in his calling be agreeable, if it be by diſſembling, and lying by falſe weights or falſe meaſures, by falſe commending or diſcommending aboue meaſure, or by any ſuch like vnconſcionable waies, this is vniuſtice and a breach of this commaundement. Therefore let the calling be good, and the meanes good, and then a man may with a good conſcience take the bleſſing. And this is iuſtice in getting: now for reſtoring. This muſt alſo be obſerued, that if any hauehave in former time beene craftie and deceitfull, and dealt iniuriouſly with his neighbour, though happily it be hidden from men, and the world cannot lay it to his charge, yet his owne heart knowes it, and his owne conſcience will not paſſe it ouer ſo, but he muſt heare of it. If I ſay ones ſoule tell him that he hath thus wrongfully entreated his neighbour, if he will be accounted a iuſt man, and hauehave the former offence blotted out, and the mouth and clamour of his conſcience ſtopt from thoſe fierce and bitter accuſations whereby it vexeth and diſquieteth vnrepentant ſinners, he muſt ſee that he make reſtitution; let the ſeruant goe to the maſter and the goods returne home to the owner who hath the right title vntounto them. This is commaunded. Leuit. 6. 2. If any ſinne and committ a treſpaſſe againſt the Lord, and denie vntounto his neighbour that which was taken him to truſt, &c. then in the firſt verſe he ſhall both reſtore it in the whole ſumme, and adde the fifth part more thereto. Where the holy Ghoſt appointeth that if a man hauehave beene any way iniurious to his neighbour, eyther by denying that which was lent him, or hauing found a thing loſt, and knowing the owner, by retayning it, or by any other ſuch like dealing, if euer he will hauehave God heare his prayer, and receiue his ſacrifice, before his offering he muſt make recompēce, the entereſt and the fifth part, &c. I but he is gone, I know him not, or cannot tell where to hauehave him, I but doe you know none of his kinred, hath he no ſonne, or nephew, or brother, is there none neere vntounto him that you know? not one. Yet it muſt be reſtored, it is none of yours, you muſt not keepe it, you of neceſſitie muſt part with it if you will hauehave the ſinne pardoned. Therefore you muſt giuegive it to the Lord, the Church muſt hauehave it. Numb. 5. 8. So that this is the law of reſtitution. He that hath gotten any thing vnlawfully muſt not onelyonly ſay indeed I hauehave done amiſſe, I crie God merciemercy for that that is paſt, and I will doe ſo no more, but for this I hope GOD will pardon me, I purpoſe now to leaue of doing wrong to any. No this is not enough, a man muſt reconcile himſelfe to GOD, before he can reconcile his conſcience to himſelfe, God will not be aunſwered with ſuch a weake amendement, there can be pardon, or perſeuerance vnleſſe there be true repentance, and true repentance neuer goes before, but ſoone after you ſhall ſee reſtitution follow. Therefore let a man deale more ſoundly in ſuch caſes, that pertaine to the peace of his conſcience; this hollow heartedneſſe and hypocriſie in ſuch matters will bring no peace, therefore let not a man hearken to the diuell and his owne fleſh for his hurt, and reſtore that which he hath defrauded any man of by ill meanes. If not, let him know for a ſurety, who euer he be, that there is no thriuing by ſuch dealing, ſinne is a poyſon infecting both the ſoule and bodie and eſtate, and vnleſſe it be purged out in time, will bring all to ruine.

But yet ſome obiections ſeeme to ariſe; firſt, the thinge is of ſome price and the perſon is wicked, and would be willing to take the aduantage and follow the occaſion to put me to death.

Therefore here danger ſeemes to ſtoppe ones mouth, and it were better to liue in ſaftie then to make reſtitution with perill of his life. But though the caſe ſhall fall out thus, yet the law of reſtitution admits no ſuch exception, one muſt reſtore, yet wiſdome muſt be vſed in this caſe, that both the partie p. 79offended may be ſatiffied and the partie which hath offended may be in ſaftie. Therefore ſome other third perſon of wiſedome and grauitie, a man of good account for religion and honeſtie, muſt be choſen, to whom the ſecret may be without perill reuealed, and by whoſe meanes the wrong done may bee fully anſwered; and he muſt reſtore it in the name of the other concealing his name and particular fault, as thus he may ſpeake. There is a man that in time of his ignorance hath wronged and endamaged you, and now that God hath touched his heart with true repentance, he is willing to ſatisfie you to the full, and therefore hath by me ſent you ſo much as will fully recommpence your loſſe, yet he deſires to conceale his name becauſe of perill that might enſue.

By ſome ſuch wiſe and godly courſe, amends might be fully made to the partie that ſuſtaind the wrong and he that did the wrong be nothing at al endāgered, for by Gods bleſſing no man is ſo malitious, but by the wiſdome and godly counſell of the man that is imployed in this thing, and the full ſatifaction and good dealing of the man that did wrong him, would hauehave held himſelfe contented without any further proſecuting of reuengment. But there comes yet a further doubt. I am not able to reſtore, I hauehave not where withall. Then where nothing is to be had, (it is a common prouerbe,) the prince muſt looſe his right. But yet ſo that a man muſt plainly and fully confeſſe his fault if there be not abilitie for reſtitution; yet a man muſt not neglect confeſſion, and this further, a man muſt couenant with himſelfe, that if euer it pleaſe god to giuegive him abilitie, he will be anſwerable to the full to all ſuch wrongs, and then as we are in affection, ſo God will account vsus indeed. If one can ſay in truth of heart, O Lord I confeſſe my fault to thee, and hauehave confeſſed it alſo to the perſon whome I hauehave offended, and though I be not able to recompence him, yet I reſolue with my ſelfe and make a couenant with mine owne conſcience, That if euer I hauehave it, I will paye him, and if I had it nowe, I would differ no longer, hee ſhould hauehave it nowe, in meane time I will not ceaſe to ſupply that by my prayers, which by reaſon of pouertie is wanting in my payment, that mine humble ſuite to God for him, may as much profit him as my ſinne againſt God, and againſt him hath endamaged him.

Thus if a man doe, God will accept him, and eſteeme of this as a ſufficient recompence, and will himſelfe rewarde the partie, and make vp his loſſe. And thus much for this eight commandement.

Thou ſhalt not ſteale: