The Ninth and Tenth Commandments

292] Thou shalt not covet thy neighbor's house. Thou shalt not covet thy neighbor's wife, nor

his man‐servant, nor his maid‐servant, nor his cattle, nor anything that is his.

293] These two commandments are given quite exclusively to the Jews; nevertheless, in part

they also concern us. For they do not interpret them as referring to unchastity or theft,

because these are sufficiently forbidden above. They also thought that they had kept all

those when they had done or not done the external act. Therefore God has added these two

commandments in order that it be esteemed as sin and forbidden to desire or in any way to

aim at getting our neighbor's wife or possessions; 294] and especially because under the

Jewish government man‐servants and maid‐servants were not free as now to serve for wages

as long as they pleased, but were their master's property with their body and all they had, as

cattle and other possessions. 295] Moreover, every man had power over his wife to put her

away publicly by giving her a bill of divorce, and to take another. Therefore they were in

constant danger among each other that if one took a fancy to another's wife, he might allege

any reason both to dismiss his own wife and to estrange the other's wife from him, that he

might obtain her under pretext of right. That was not considered a sin nor disgrace with

them; as little as now with hired help, when a proprietor dismisses his man‐servant or maid‐

servant, or takes another's servants from him in any way.

296] Therefore (I say) they thus interpreted these commandments, and that rightly (although

their scope reaches somewhat farther and higher), that no one think or purpose to obtain

what belongs to another, such as his wife, servants, house and estate, land, meadows, cattle,

even with a show of right or by a subterfuge, yet with injury to his neighbor. For above, in the

Seventh Commandment, the vice is forbidden where one wrests to himself the possessions of

others, or withholds them from his neighbor, which he cannot do by right. But here it is also

forbidden to alienate anything from your neighbor, even though you could do so with honor

in the eyes of the world, so that no one could accuse or blame you as though you had

obtained it wrongfully.

297] For we are so inclined by nature that no one desires to see another have as much as

himself, and each one acquires as much as he can; the other may fare as best he can. 298]

And yet we pretend to be godly, know how to adorn ourselves most finely and conceal our

rascality, resort to and invent adroit devices and deceitful artifices (such as now are daily

most ingeniously contrived) as though they were derived from the law codes; yea, we even

dare impertinently to refer to it, and boast of it, and will not have it called rascality, but

shrewdness and caution. 299] In this lawyers and jurists assist, who twist and stretch the law

to suit it to their cause, stress words and use them for a subterfuge, irrespective of equity or

their neighbor's necessity. And, in short, whoever is the most expert and cunning in these

affairs finds most help in law, as they themselves say: Vigilantibus iura subveniunt [that is,

The laws favor the watchful].

300] This last commandment therefore is given not for rogues in the eyes of the world, but

just for the most pious, who wish to be praised and be called honest and upright people,

since they have not offended against the former commandments, as especially the Jews

claimed to be, and even now many great noblemen, gentlemen, and princes. For the other

common masses belong yet farther down, under the Seventh Commandment, as those who

are not much concerned whether they acquire their possessions with honor and right.

301] Now, this occurs most frequently in cases that are brought into court, where it is the

purpose to get something from our neighbor and to force him out of his own. As (to give

examples), when people quarrel and wrangle about a large inheritance, real estate, etc., they

avail themselves of, and resort to, whatever has the appearance of right, so dressing and

adorning everything that the law must favor their side, and they keep the property with such

title that no one can make complaint or lay claim thereto. 302] In like manner, if any one

desire to have a castle, city, duchy, or any other great thing, he practises so much

financiering through relationships, and by any means he can, that the other is judicially

deprived of it, and it is adjudicated to him, and confirmed with deed and seal and declared to

have been acquired by princely title and honestly.

303] Likewise also in common trade where one dexterously slips something out of another's

hand, so that he must look after it, or surprises and defrauds him in a matter in which he sees

advantage and benefit for himself, so that the latter, perhaps on account of distress or debt,

cannot regain or redeem it without injury, and the former gains the half or even more; and

yet this must not be considered as acquired by fraud or stolen, but honestly bought. Here

they say: First come, first served, and every one must look to his own interest, let another get

what he can. 304] And who can be so smart as to think of all the ways in which one can get

many things into his possession by such specious pretexts? This the world does not consider

wrong [nor is it punished by laws], and will not see that the neighbor is thereby placed at a

disadvantage, and must sacrifice what he cannot spare without injury. Yet there is no one

who wishes this to be done to him; from which we can easily perceive that such devices and

pretexts are false.

305] Thus it was done formerly also with respect to wives: they knew such devices that if one

were pleased with another woman, he personally or through others (as there were many

ways and means to be invented) caused her husband to conceive a displeasure toward her,

or had her resist him and so conduct herself that he was obliged to dismiss her and leave her

to the other. That sort of thing undoubtedly prevailed much under the Law, as also we read

in the Gospel of King Herod that he took his brother's wife while he was yet living, and yet

wished to be thought an honorable, pious man, as St. Mark also testifies of him. 306] But

such an example, I trust, will not occur among us, because in the New Testament those who

are married are forbidden to be divorced, except in such a case where one [shrewdly] by

some stratagem takes away a rich bride from another. But it is not a rare thing with us that

one estranges or alienates another's man‐servant or maid‐servant, or entices them away by

flattering words.

307] In whatever way such things happen, we must know that God does not wish that you

deprive your neighbor of anything that belongs to him, so that he suffer the loss and you

gratify your avarice with it, even if you could keep it honorably before the world; for it is a

secret and insidious imposition practised under the hat, as we say, that it may not be

observed. For although you go your way as if you had done no one any wrong, you have

nevertheless injured your neighbor; and if it is not called stealing and cheating, yet it is called

coveting your neighbor's property, that is, aiming at possession of it, enticing it away from

him without his will, and being unwilling to see him enjoy what God has granted him. 308]

And although the judge and every one must leave you in possession of it, yet God will not

leave you therein: for He sees the deceitful heart and the malice of the world, which is sure

to take an ell in addition where‐ever you yield to her a finger's breadth, and at length public

wrong and violence follow.

309] Therefore we allow these commandments to remain in their ordinary meaning, that it is

commanded, first, that we do not desire our neighbor's damage, nor even assist, nor give

occasion for it, but gladly wish and leave him what he has, and, besides, advance and

preserve for him what may be for his profit and service, as we should wish to be treated.

310] Thus these commandments are especially directed against envy and miserable avarice,

God wishing to remove all causes and sources whence arises everything by which we do

injury to our neighbor, and therefore He expresses it in plain words: Thou shalt not covet,

etc. For He would especially have the heart pure, although we shall never attain to that as

long as we live here; so that this commandment will remain, like all the rest, one that will

constantly accuse us and show how godly we are in the sight of God!