The Seventh Commandment

222] Thou shalt not steal.

223] After your person and spouse temporal property comes next. That also God wishes to

have protected, and He has commanded that no one shall subtract from, or curtail, his

neighbor's possessions. 224] For to steal is nothing else than to get possession of another's

property wrongfully, which briefly comprehends all kinds of advantage in all sorts of trade to

the disadvantage of our neighbor. Now, this is indeed quite a wide‐spread and common vice,

but so little regarded and observed that it exceeds all measure, so that if all who are thieves,

and yet do not wish to be called such, were to be hanged on gallows, the world would soon

be devastated, and there would be a lack both of executioners and gallows. For, as we have

just said, to steal is to signify not only to empty our neighbor's coffer and pockets, but to be

grasping in the market, in all stores, booths, wine‐ and beer‐cellars, workshops, and, in short,

wherever there is trading or taking and giving of money for merchandise or labor.

225] As, for instance, to explain this somewhat grossly for the common people, that it may be

seen how godly we are: When a manservant or maid‐servant does not serve faithfully in the

house, and does damage, or allows it to be done when it could be prevented, or otherwise

ruins and neglects the goods entrusted to him, from indolence, idleness, or malice, to the

spite and vexation of master and mistress, and in whatever way this can be done purposely

(for I do not speak of what happens from oversight and against one's will), you can in a year

abscond thirty, forty florins, which if another had taken secretly or carried away, he would be

hanged with the rope. But here you [while conscious of such a great theft] may even bid

defiance and become insolent, and no one dare call you a thief.

226] The same I say also of mechanics, workmen, and day‐laborers, who all follow their

wanton notions, and never know enough ways to overcharge people, while they are lazy and

unfaithful in their work. All these are far worse than sneak‐thieves, against whom we can

guard with locks and bolts, or who, if apprehended, are treated in such a manner that they

will not do the same again. But against these no one can guard, no one dare even look awry

at them or accuse them of theft, so that one would ten times rather lose from his purse. For

here are my neighbors, good friends, my own servants, from whom I expect good [every

faithful and diligent service], who defraud me first of all.

227] Furthermore, in the market and in common trade likewise, this practise is in full swing

and force to the greatest extent, where one openly defrauds another with bad merchandise,

false measures, weights, coins, and by nimbleness and queer finances or dexterous tricks

takes advantage of him; likewise, when one overcharges a person in a trade and wantonly

drives a hard bargain, skins and distresses him. And who can recount or think of all these

things? 228] To sum up, this is the commonest craft and the largest guild on earth, and if we

regard the world throughout all conditions of life, it is nothing else than a vast, wide stall, full

of great thieves.

229] Therefore they are also called swivel‐chair robbers, land‐ and highway‐robbers, not pick‐

locks and sneakthieves who snatch away the ready cash, but who sit on the chair [at home]

and are styled great noblemen, and honorable, pious citizens, and yet rob and steal under a

good pretext.

230] Yes, here we might be silent about the trifling individual thieves if we were to attack the

great, powerful arch‐thieves with whom lords and princes keep company, who daily plunder

not only a city or two, but all Germany. Yea, where should we place the head and supreme

protector of all thieves, the Holy Chair at Rome with all its retinue, which has grabbed by

theft the wealth of all the world, and holds it to this day?

231] This is, in short, the course of the world: whoever can steal and rob openly goes free

and secure, unmolested by any one, and even demands that he be honored. Meanwhile the

little sneak‐thieves, who have once trespassed, must bear the shame and punishment to

render the former godly and honorable. But let them know that in the sight of God they are

the greatest thieves, and that He will punish them as they are worthy and deserve.

232] Now, since this commandment is so far‐reaching [and comprehensive], as just indicated,

it is necessary to urge it well and to explain it to the common people, not to let them go on in

their wantonness and security, but always to place before their eyes the wrath of God, and

inculcate the same. For we have to preach this not to Christians, but chiefly to knaves and

scoundrels, to whom it would he more fitting for judges, jailers, or Master Hannes [the

executioner] to preach. 233] Therefore let every one know that it is his duty, at the risk of

God's displeasure, not only to do no injury to his neighbor, nor to deprive him of gain, nor to

perpetrate any act of unfaithfulness or malice in any bargain or trade, but faithfully to

preserve his property for him, to secure and promote his advantage, especially when one

accepts money, wages, and one's livelihood for such service.

234] He now who wantonly despises this may indeed pass along and escape the hangman,

but he shall not escape the wrath and punishment of God; and when he has long practised

his defiance and arrogance, he shall yet remain a tramp and beggar, and, in addition, have all

plagues and misfortune. 235] Now you are going your way [wherever your heart's pleasure

calls you] while you ought to preserve the property of your master and mistress, for which

service you fill your crop and maw, take your wages like a thief, have people treat you as a

nobleman; for there are many that are even insolent towards their masters and mistresses,

and are unwilling to do them a favor or service by which to protect them from loss.

236] But reflect what you will gain when, having come into your own property and being set

up in your home (to which God will help with all misfortunes), it [your perfidy] will bob up

again and come home to you, and you will find that where you have cheated or done injury

to the value of one mite, you will have to pay thirty again.

237] Such shall be the lot also of mechanics and day‐laborers of whom we are now obliged to

hear and suffer such intolerable maliciousness, as though they were noblemen in another's

possessions, and every one were obliged to give them what they demand. 238] Just let them

continue practising their exactions as long as they can; but God will not forget His

commandment, and will reward them according as they have served, and will hang them, not

upon a green gallows, but upon a dry one, so that all their life they shall neither prosper nor

accumulate anything. 239] And indeed, if there were a well‐ordered government in the land,

such wantonness might soon be checked and prevented, as was the custom in ancient times

among the Romans, where such characters were promptly seized by the pate in a way that

others took warning.

240] No more shall all the rest prosper who change the open free market into a carrion pit of

extortion and a den of robbery, where the poor are daily overcharged, new burdens and high

prices are imposed, and every one uses the market according to his caprice, and is even

defiant and brags as though it were his fair privilege and right to sell his goods for as high a

price as he please, and no one had a right to say a word against it. 241] We will indeed look

on and let these people skin, pinch, and hoard, 242] but we will trust in God,—who will,

however, do this of His own accord,—that, after you have been skinning and scraping for a

long time, He will pronounce such a blessing on your gains that your grain in the garner, your

beer in the cellar, your cattle in the stalls shall perish; yea, where you have cheated and

overcharged any one to the amount of a florin, your entire pile shall be consumed with rust,

so that you shall never enjoy it.

243] And indeed, we see and experience this being fulfilled daily before our eyes, that no

stolen or dishonestlyacquired possession thrives. How many there are who rake and scrape

day and night, and yet grow not a farthing richer! And though they gather much, they must

suffer so many plagues and misfortunes that they cannot relish it with cheerfulness nor

transmit it to their children. 244] But as no one minds it, and we go on as though it did not

concern us, God must visit us in a different way and teach us manners by imposing one

taxation after another, or billeting a troop of soldiers upon us, who in one hour empty our

coffers and purses, and do not quit as long as we have a farthing left, and in addition, by way

of thanks, burn and devastate house and home, and outrage and kill wife and children.

245] And, in short, if you steal much, depend upon it that again as much will be stolen from

you; and lie who robs and acquires with violence and wrong will submit to one who shall deal

after the same fashion with him. For God is master of this art, that since every one robs and

steals from the other, He punishes one thief by means of another. Else where should we find

enough gallows and ropes?

246] Now, whoever is willing to be instructed, let him know that this is the commandment of

God, and that it must not be treated as a jest. For although you despise us, defraud, steal,

and rob, we will indeed manage to endure your haughtiness, suffer, and, according to the

Lord's Prayer, forgive and show pity; for we know that the godly shall nevertheless have

enough, and you injure yourself more than another.

247] But beware of this: When the poor man comes to you (of whom there are so many now)

who must buy with the penny of his daily wages and live upon it, and you are harsh to him, as

though every one lived by your favor, and you skin and scrape to the bone, and, besides, with

pride and haughtiness turn him off to whom you ought to give for nothing, he will go away

wretched and sorrowful, and since he can complain to no one, he will cry and call to heaven,

then beware (I say again) as of the devil himself. For such groaning and calling will be no jest,

but will have a weight that will prove too heavy for you and all the world. For it will reach

Him who takes care of the poor sorrowful hearts, and will not allow them to go unavenged.

But if you despise this and become defiant, see whom you have brought upon you: if you

succeed and prosper, you may before all the world call God and me a liar.

248] We have exhorted, warned, and protested enough; he who will not heed or believe it

may go on until he learns this by experience. Yet it must be impressed upon the young that

they may be careful not to follow the old lawless crowd, but keep their eyes fixed upon God's

commandment, lest His wrath and punishment come upon them too. 249] It behooves us to

do no more than to instruct and reprove with God's Word; but to check such open

wantonness there is need of the princes and government, who themselves would have eyes

and the courage to establish and maintain order in all manner of trade and commerce, lest

the poor be burdened and oppressed nor they themselves be loaded with other men's sins.

250] Let this suffice as an explanation of what stealing is, that it be not taken too narrowly,

but made to extend as far as we have to do with our neighbors. And briefly, in a summary, as

in the former commandments, it is herewith forbidden, in the first place, to do our neighbor

any injury or wrong (in whatever manner supposable, by curtailing, forestalling, and

withholding his possessions and property), or even to consent or allow such a thing, but to

interpose and prevent it. 251] And, on the other hand, it is commanded that we advance and

improve his possessions, and in case he suffers want, that we help, communicate, and lend

both to friends and foes.

252] Whoever now seeks and desires good works will find here more than enough such as

are heartily acceptable and pleasing to God, and in addition are favored and crowned with

excellent blessings, that we are to be richly compensated for all that we do for our neighbor's

good and from friendship; as King Solomon also teaches Prov. 19, 17: He that hath pity upon

the poor lendeth unto the Lord; and that which he hath given will He pay him again. Here,

then, you have 253] a rich Lord, who is certainly sufficient for you, and who will not suffer

you to come short in anything or to want; thus you can with a joyful conscience enjoy a

hundred times more than you could scrape together with unfaithfulness and wrong. Now,

whoever does not desire the blessing will find wrath and misfortune enough.