Direct. XIV. Affect not a distance and sour singularity in lawful things. Come as near them as you can, as they are men and neighbours; and take it not for your duty to run as from them, lest you run into the contrary extreme.
Direct. XV. Be not over-stiff in your own opinions, as those that can yield in nothing to another. Nor yet so facile and yielding as to betray or lose the truth. It greatly pleaseth a proud man's mind, when you seem to be convinced by him, and to change your mind upon his arguments, or to be much informed and edified by him; but when you deny this honour to his understanding, and contradict him, and stiffly maintain your opinion against him, you displease and lose him; and indeed a wise man should gladly learn of any that can teach him more; and should most easily of any man let go an error, and be most thankful to any that will increase his knowledge: and not only in errors to change our minds, but in small and indifferent things to submit by silence, beseemeth a modest, peaceable man.
Direct. XVI. Yet build not peace on the foundation of impiety, injustice, cruelty, or faction; for that will prove but the way to destroy it in the end. Traitors, and rebels, and tyrants, and persecutors, and ambitious, covetous clergymen, do all pretend peace for their iniquity: but what peace with Jezebel's whoredoms! Satan's kingdom is supported by a peace in sin; which Christ came to break that he might destroy it: while this strong man armed keepeth his house, his goods are in peace, till a stronger doth bind him, overcome him, and cast him out. Deceitful, sinful means of peace, have been the grand engine of Satan and the papal clergy, by which they have banished and kept out peace so many ages from most of the christian world. Impiis me diis ecclesiæ paci consulere, was one of the three means which Luther foretold would cast out the gospel. Where perjury, or false doctrine, or any sin, or any unjust or inconsistent terms, are made the condition of peace, men build upon stubble and briers, which God will set fire to, and soon consume, and all that peace will come to nought.
Directions for church peace I have laid down before; to which I must refer you.
[154] 1 Tim. vi. 4-6.
CHAPTER XVIII.
DIRECTIONS AGAINST ALL THEFT AND FRAUD, OR INJURIOUS GETTING AND KEEPING THAT WHICH IS ANOTHER'S, OR DESIRING IT.
He that would know what theft is, must know what propriety is; and it is that plenary title to a thing, by which it is called our own; it is that right to any thing as mine, by which I may justly have it, possess it, use it, and dispose of it. This dominion or propriety is either absolute (and that belongeth to none but God) or subordinate, respective, and limited (which is the only propriety that any creature can have). Which is such a right which will hold good against the claim of any fellow-creature, though not against God's. And among men there are proprietors or owners which are principal, and some who are but dependent, subordinate, and limited. The simple propriety may remain in a landlord or father, who may convey to his tenant or his child a limited, dependent propriety under him. Injuriously to deprive a man of this propriety, or of the thing in which he hath propriety, is the sin which I speak of in this chapter; which hath no one name, and therefore I express it here by many. Whether it be theft, robbery, cozenage, extortion, or any other way of depriving another injuriously of his own; these general directions are needful to avoid it.
Direct. I. "Love not the world, nor the things that are in the world," 1 John ii. 15. Cure covetousness, and you will kill the root of fraud and theft. As a drunkard would easily be cured of his drunkenness, if you could cure him of his thirst and love to drink; so an extortioner, thief, or deceiver, would easily be cured of their outward sin, if their hearts were cured of the disease of worldliness. The love of money is the root of all this evil. Value these things no more than they deserve.
Direct. II. To this end, acquaint your hearts with the greater riches of the life to come; and then you will meet with true satisfaction. The true hopes of heaven will cure your greedy desires of earth. You durst not then forfeit your part in that perpetual blessedness, for the temporal supply of some bodily want: you durst not with Adam part with Paradise for a forbidden bit; nor as Esau profanely sell your birthright for a morsel. It is the unbelief and contempt of heaven, which maketh men venture it for the poor commodities of this world.