I Will not be long good children in declaring unto you the tenth commandment, part lye because the words and sense of the same be so plain that they need no long declaration, partly because I have all ready expounded the same in the former sermon. For these two last commandments be so coupled together, that he which understandeth ⟨image 122⟩the one perfectly, shall easily perceive the other, for they both have one purpose and intent, to cleanse the inward man, and to purge the heart from all ill affections and lusts. But whereas the former commandment did forbid us, that we or should not wish to succeed our neighbour in his lands, honours dignities, a carnal man would peradventure reason on this fashion. I grant in deed, that I am forbid, to covet all my neighbours lands or goods, but yet I may desire and entice from him one servant, I may convey from him an Ox, Ass or an Horse. For he hath great plenty of all these things, and may spare one or two of them without any hinderance or great loss. And that which doeth him but small service, ⟨p. c⟩by reason of his great abundance, would do me much pleasure, and greatly relieve my necessity. To this objection God himself doth answer in this last commandment, saying. Thou shalt not desire thy neighbours wife, servant, maid, Ox or Ass, no thou shalt desire no thing that is thy neighbours. For god is the maker of all things, and Lord of all creatures and he giveth them to whom it pleaseth him. Wherefore if he have given any thing to thy neighbour, which he hath not sent to thee, envy not thy neighbour therefore, nor go about to convey it from him, but think this. If it were God's pleasure, that I should possess such a thing, or if he knew that it were for my wealth, to have it, he would have sent it to me, ⟨image 123⟩aswell as to my neighbour. For surely good children, these ravening wolfs, that be ever thirsting after other mens goods, lack the benediction of God and therefore they can not long prosper, no not in this world For other they bring nothing to pass with all their gaping gleaning and carefulness, or if they obtain their purpose, yet verily (all things account) their loss is greater then their gains.
I Wyl not be long good children in declarynge vnto you the tenth commaundemēt, part lye bycause the wordes and sense of the same be so playne that they nede no longe declaratiō, partly bycause I haue all ready expounded the same in the former sermon. For these two last commaūdementes be so coupled together, that he whiche vnderstandeth ⟨image 122⟩the one perfitely, shal easely perteyue the other, for they bothe haue one purpose and entent, to clense the inwarde manne, and to purge the hearte from all yll affections and lustes. But wheras the former commaundemente dyd forbydde vs, that we or shuld not wishe to succede our neyghbour in his lādes, honours dignities, a carnall man woulde peraduenture reason on this fashion. I graunt in deede, that I am forbyd, to couet al my neyghbours landes or goodes, but yet I may desire and intice from him one seruaūt, I may conuey from hym an Oxe, Asse or an Horse. For he hathe greate plentye of all these thinges, and maye spare one or two of them without any hinderaunce or great losse. And that whyche doeth hym but small seruice, ⟨p. c⟩by reason of hys greate aboundaunce, woulde do me moch pleasure, and greatly releaue my necessitie. To this obiection God himselfe doth answere in this last commaundemente, saying. Thou shalte not desire thy neyghbours wife, seruaunte, mayde, Oxe or Asse, no thou shalt desire no thing that is thy neyghbours. For god is the maker of all thynges, and Lorde of all creatures and he gyueth them to whō it pleaseth hym. Wherfore yf he haue gyuen anye thynge to thy neyghbour, whiche he hathe not sente to thee, enuye not thy neyghbour therefore, nor go about to conuey it from hym, but thynke this. Yf it were Goddes pleasure, that I shoulde possesse suche a thynge, or yf he knew that it wer for my welthe, to haue it, he woulde haue sente it to me, ⟨image 123⟩aswell as to my neyghboure. For surely good chyldren, these rauenynge woulfes, that be euer thryftynge after other mennes goodes, lacke the benediction of God and therefore they can not long prosper, no not in this world For other they bryng nothyng to passe wyth all theyr gapyng glenyng and carefulnesse, or yf they obteyne theyr purpose, yet verely (all thynges accompte) theyr losse is greater then theyr gaynes.
