A17183:1001
Fifty Godly and Learned Sermons (The Decades)
Fifty godly and learned sermons divided into five decades, containing the chief and principal points of Christian religion, written in three several tomes or sections, by Henry Bullinger minister of the church of Tigure in Switzerland. Whereunto is adjoined a triple or three-fold table very fruitful and necessary. Translated out of Latin into English by H.I. student in divinity.Fiftie godlie and learned sermons diuided into fiue decades, conteyning the chiefe and principall pointes of Christian religion, written in three seuerall tomes or sections, by Henrie Bullinger minister of the churche of Tigure in Swicerlande. Whereunto is adioyned a triple or three-folde table verie fruitefull and necessarie. Translated out of Latine into English by H.I. student in diuinitie.
London: printed by Henry Middleton for Ralph Newberrie, 1577London: printed by Henry Middleton for Ralphe Newberrie, 1577
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
And let this be the rule for him to ⟨p. 270⟩keep his eye upon in all business & affairs of his science: Whatsoever ever thou wouldest have done to thy self, the same do thou to another: and what soever thou wouldest not have done to thy self, that do not thou to another. Moreover, thou doest hurt to another man two sundry ways: that is, by keeping back, and taking away: as for example, if thou withholdest that, which thou owest, and is not thine own: or if thou takest away that which is another mans, and that which he doeth not owe unto thee. But of the hurt done in withholding and taking away, I will at this present speak somewhat largely, that thereby, ye may the better understand the Lords commandment. Thou shalt not steal, and more perfectly perceive, what kinds and sorts of theft there be.
And let this be the rule for him to ⟨p. 270⟩keepe his eye vpon in all businesse & affaires of his science: Whatso euer thou wouldest haue done to thy self, the same do thou to another: and what soeuer thou wouldest not haue done to thy selfe, that do not thou to another. Moreouer, thou doest hurte to another man two sundrye wayes: that is, by kéeping backe, and taking awaye: as for example, if thou withholdest that, which thou oweste, and is not thine owne: or if thou takest awaye that whiche is another mans, and that which he doeth not owe vnto thee. But of the hurt done in withholding and taking away, I will at this present speake somewhat largely, that thereby, ye may the better vnderstande the Lordes commaundement. Thou shalt not steale, and more perfectly perceiue, what kindes and sortes of theaft there be.
Theft, they say, is a deceitful 1fingering of another mans goods, moveable and bodily, which is done against the owners will, to the intent to make gain, either of the thing it self, or of the use of the thing, or of the possession of the same. Therefore they say, that a mad man doth not commit theft: because in him there can no endeavour of craft or deceit be possibly found. Neither can, say they, the man be argued of theft, which by mistaking, and not of set malice did take away another mans good in stead of his own. But he alone is not called a deceitful fingerer, which layeth hand upon the thing, but he who by any manner of means conveyeth it from the possession of the true owner. Now they say, that it is done against the owners will, not only if it be perforce & violently taken from him, but also if he know not of the taking it away: or if he do know, yet if he cannot forbid them: or if he can forbid them, yet if for some certain causes he will not. Neither is it added without a cause: that theft is committed for gain and profits sake. For if one in jest, or for some other honest cause, take any thing away, he doth not thereby deserve to be called a thief. But of theft they make two sorts, the manifest theft, as that wherewith the thief is taken: & the theft not manifest, as when after the deed one is convinced of theft. Of these there is a large discourse Digestorum lib. 47. tit. 2. Let us return to the further opening of our present proposition.