The Sum of Christian Religion, Catechism · Part 3 · Question 111
Queſt. 111. what are thoſe things which God here commandeth?
Anſw. That, to my power, I help and further the commodities and profit of my neighbour: and that I ſo deale with him, as I would deſire to be dealt with my ſelfehMat. 7.12.: and that I doe my wone worke painfully and faithfully; that I may thereby help others alſo who are diſtreſſed with any need or calamity.iEpheſ. 4.28.
The Explication.
BY this Commandement is enacted and decreed a diſtinction of poſſeſſions. For the end of this Commandement is, the preſervation of goods or poſſeſsions, which God giveth to every one for the maintenance of their life. For if we may not ſteale, then muſt every man poſſeſſe his owne. God therefore forbiddeth all deceit, evill crafts, fetches, and devices, whereby our neighbours wealth is impaired, diminiſhed, and his poſſeſſions confounded, or his title or right in any thing wrongfully made litigious, and called into queſtion. Contrariwiſe, he commandeth all ſuch vertues, as make for the maintenance and furtherance of our neighbours eſtate. Thou ſhalt not ſteale; that is, thou ſhalt not covet, or attempt by guile to conveigh thy neighbours goods unto thee. Therefore defend, preſerve, increaſe them, and give thy neighbour his owne. Now Theft is onelyonly named,Why theft is here named. as being the groſſeſt kinde of defrauding, that by it the reſt of the like quality might be underſtood; and that for the ſame, as the ſcope or end, other vices or ſins of like nature, and their antecedents and conſequents might be prohibited and forbidden.
The vertues of this eighth Commandement, together with their extremes, or contrary vices,
Commutative juſtice.Commutative juſtice, which is a vertue in purchaſing of goods, not coveting after another mans goods, and keeping an equality by number in bargaines, and in the common trade of life, in the purchaſing and exchanging of things according to juſt Laws, betweene the ware and the price, the deſert and the reward, whether it be in purchaſe or buying, or in exchange of things. Of the Dominion and Diviſion of things, Juſtinian the Roman Emperour thus entreateth: Some things are by the law of Nature common to all; as the ayre, running waters, the ſea, and ſeaſhore: Some are publick or common to all under the ſame Empire and Regiment; as rivers, havens, and the uſe of the bankes of rivers: Some are common to a whole City; as theatres, race-downes, &c. Some are no mans; as religious things, hallowed, and conſecrated: but the moſt or greateſt part of things in this world belong to ſome private and ſingular man, and are by him divers wains purchaſed. So that all things, other ar… no mans, or ſome mans. Therefore thoſe things are tranſlated to another owner, which are either no mans, or are belonging to other men Thoſe things that are no mans, become theirs who get them: and if thou ſeine upon that which is no mans, thou ſhalt inju…e…o man. Thoſe things tha… belong to an… her man, are paſſed from him either by violence, the owner being unwilling thereto; or by grant, according to the owners will and liking. Thoſe things are paſſed from the owners againſt his w…ll, which are either by right of warre, or by captivities taken away from an enemy. Thoſe things are paſſed away with the owners liking, which are paſſed to another either by inheritance. or by contract and bargaine. By inheritance things are paſſed over to another, either by teſtament, or without any teſtament. A contract o… bargaine, is a conſent and agreement betweene any of paſſing over any things, or of the communicating or exchanging of them, according to juſt and honeſt haws. All contracts are comprehended under commutative juſtice.Ten ſorts of contracts. Now there are ten ſorts of Contracts. 1. Buying and ſelling, when a thing is paſſed from the buyer to the ſeller, ſo th… the buyer pay the ſeller a juſt equivalent price for it. This is ſometimes either with a condition of ſelling it againe, or with a condition of not ſelling it againe, ſo that the buyer cannot ſell that which he bought unto others. Unto buying belongeth the buying of revenues: for that is no uſury; as neither is the ſetting out of ground to farm at a certain rate, yeerly to be paid. 2. Loane, which is a contract, wherein the uſe of a thing is paſſed to another, ſo that there be repaied as much againe. In loane a thing is given, not that the ſame thing ſhould be reſtored, but the like, or that which is of the ſame value.
3. There is another loane, which is called Commodation, when the uſe of a thing is granted a man for a certaine time, ſo that without any price or valuation the ſelfſame thing be preciſely reſtored whole and ſound. 4. Donation, or by deed of gift, when a thing is paſſed from the right owner, who hath the right of giving it, by free grant and will, to another, without any recompence conditioned Object. Juſtice requireth that we give like for like, but this is not done in donation: Therefore this is repugnant unto juſtice. Anſw. Juſtice requireth it, if they be given with that minde and purpoſe, as to have recompence. 5. Exchange, when a thing is changed by the right owners conſent, or when one thing of like value is given for another. 6. A letting to hire, which is a contract, whereby the uſe, not the right or poſſeſſion of a thing is paſſed by the right owners to another, upon a certaine price, and for a certaine time, ſo that the ſame thing be reſtored ſafe and ſound. 7. Pledging or gaging, when a thing is paſſed to another, as being bound to be his for uſe, onelyonly till ſuch time as other things which are owed him, are repayed to him: or when a thing is delivered a man for a certaine time, that if in the meane ſeaſon it be not redeemed, the other may have the right uſing of it at his pleaſure. 8. Committing on truſt, when a thing is delivered to another to keep, ſo that neither the uſe nor the poſſeſsion, but onelyonly the keeping and cuſtody of the thing is committed unto him. 9. Partnerſhip; which is a certaine contract uſed by them who trafficke together, wherein one imployeth his money, the other his worke or labour, with this condition,foreign. that part of the gaine and loſſe may come to each of them; and either of them either reape the whole gaine, or beare the whole loſſe. 10. A certaine contract, wherein the uſe of a ground, or the poſſeſſion of a ground to uſe, is paſſed by the owner unto an husbandman, with a certaine condition; as namely, that he till and labour the ground delivered to him, and be bound to the Maſter to performe certaine duty,The contrary vices. or ſome certaine ſervice Theſe diverſe kinds of contracts are to be obſerved, for better underſtanding of commutative juſtice. The extremes or vices contrary to commutative juſtice are theſe: 1. Unto commutative juſtice are repugnant all unlawfull conveiances of things, What theft is, and how many kinds there are of it.which are done either by violence, as robberies: or by guile and deceit, as theft. Theft is the taking away of that which belongeth unto another, beſides the owners knowledge and will, with minde and purpoſe to deprive him thereof. The ſpeciall ſorts of theft are: 1. Robbery of a comman treaſure. 2. Sacriledge, which is taking away of ſome conſecrated and hallowed thing. 3. Counterfeiting of merchandize, when one uſeth ſleights and guiles in contracts, couſenages, and all corruptions of contracts, among which uſury hath not the loweſt place. 4. Ʋſury, is that which is taken above the principall, in regard of the loane onelyonly. From uſury are exempted juſt contracts, partnerſhip, buying, contracts of paying rents, juſt recompence of any dammage of loſſe? There are many queſtions of Uſury, concerning which we may judge according to that ſaying: Doe as thou wilt be done unto, and what thou wilt not have done unto the…, that doe not thou unto another.
IIContentedneſſe.Auta…key, or contentedneſſe, which is a vertue, whereby we are contented with thoſe things which we preſently injoy, and have juſtly gotten, and meekly ſuffer poverty and other diſcommodities, neither are broken through want and penury, not gape after other mens goods or ſubſtance, nor covet things needleſſe and unneceſſary? The extremes of this vertue,The contrary vices. in the defect, are Theft and Covetouſneſſe: In the exceſſe, A feigned refuſall, when one maketh ſhew, as if he were unwilling to receive ſuch things, which yet he could and gladly would receive. Likewiſe, Inhumanity: which is, to refuſe all things.
IIIFaithfulnes.Fidelity, or faithfulneſſe, which is a vertue that heedeth anothers harmes, and endeavoureth to avert them, and gladly and diligently performeth all the parts of his calling; and doing his duty to this end, that God may be honoured, and we ſuſtaine our life, and that there may be ſufficient of things neceſſary for us and ours, and alſo that we may yeeld ſuccour, and make ſupply of neceſſaries unto others. He that undergoeth not thoſe labours which he is able and ought to undergoe, committeth theft. Object. There is mention made of fidelity in the fifth Commandement: Therefore it hath no place here. How this vertue is compriſed under the fifth Commandement, and h…w under this eighth Commandement.Anſw. It is no abſurd thing, that one and the ſame vertue ſhould be placed in divers Commandements for divers ends and reſpects. For the ends of actions make the actions differ. Fidelity is placed in this Commandement, as it is a diligence and endeavour imployed in the withſtanding of others diſcommodities, and doing ſuch works and labours, whereby we may get us food, raiment, and things neceſſary. Fidelity is placed in the fifth Commandement, as it is an obedience ſhewed in doing our duty.The contrary vices. The extremes hereof are: 1. Ʋnfaithfulneſſe, not reſpecting or heeding any harmes and dammages, neither diligently performing the duties of his calling and vocation. 2. Retchleſneſſe and ſlothfulneſſe, which onelyonly taketh part and fruition of publique commodities, but it ſelfe conferreth nothing to the common ſociety of men.
IVL…berality.Liberality, which is a vertue giving to them that want, according to the rule of upright reaſon; that is, which imparteth unto others his owne goods, not by any due bond or obligation, but, according to the Law of God and nature, or for godlineſſe and charity ſake, with a liberall heart, according to his owne ability, and the neceſſity of others: as well knowing, where, when, to whom, and how much he may give, and obſerving a mediocrity and meane betweene baſe niggardlineſſe, and riotous prodigality.The contrary vices. The extremes hereof in the defect are; Illiberality, Covetouſneſſe, Baſeneſſe. Covetouſneſſe is a deſire of increaſing our ſubſtance by right and wrong, and a reſtraint of juſt and lawfull giving: or, which on diſtruſt of God, and truſt in the goods of fortune, is not content with ſuch things as God giveth by lawfull meanes: but deſireth ſtill more and more, and laboureth to pull and hale unto it by right and wrong whatſoever it affecteth, and giveth not where God will that we ſhould give. In the exceſſe, Over-laſhing Prodigality, which giveth beyond reaſon, and without need, with a rejoycing in ſuch exceſſive larges. Of this vice it is ſaid: Sick art thou, Ariſt. Eth. lib. 4. cap. 1. V. Hoſpitality.who takeſt delight in laviſhing.
VHoſpitality.Hoſpitality, which is one kinde of liberality: namely, liberality and bountifulneſſe towards travellers and ſtrangers, eſpecially towards thoſe that are exiles for the profeſſion of the Goſpel, entertaining them with all duties of hoſpitality, and Chriſtian charity: or bountifulneſſe towards ſtrangers, eſpecially Chriſtians, who either ſuffer exile for Religion, or are forced to travell for the confeſſion of the truth. The extremes are, Inhoſpitality and Prodigality towards ſtrangers, The contrary vices.ſo ſoaking and drawing dry as it were the fountaine of our bounty, that wee have not ſufficient neceſſaries for thoſe who are under our owne charge.
VIParſimony.Parſimony, which is a vertue eſchewing and ſhunning riot, and all unneceſſary expences of gifts, keeping thoſe things which are his own and well gotten, and profitably imploying them to his own uſe, and theirs that belong unto him, neither ſpending more than he ſeeth to be needfull.The affinity between Liberality and Parſimony. Liberality hath Parſimony accompanying it: and they both are two means between the ſame extremes, that is, between Covetouſneſſe and Prodigality: becauſe Liberality without Parſimony degenerateth into Prodigality: and Parſimony without Liberality degenerateth into Covetouſnes and Baſeneſſe. And therefore he is not liberall, who is not ſparing: neither is hee ſparing, who is not liberall. Liberality enlargeth our giving according to ruled reaſon Parſimony reſtraineth the ſame according to ruled reaſon, and ſpareth ſo much, as is requiſite for neceſſary uſes. So then, theſe two vertues are exerciſed in the ſame matter, and between the ſame extremes, and therefore the ſame vices which are contrary to Liberality, are repugnant alſo to Parſimony.
VIIFrugality.Frugality, which is an oeconomicall or houſhold vertue, diſpoſing of things well gotten, honeſtly, wiſely, and profitably, for matters profitable and neceſſary, or defraying charges upon ſuch things ever as are neceſſary and fruitfull.The difference between Parſimony and Frugality. This vertue is of neer affinity with Parſimony. Parſimony conſiſteth in giving moderately: Frugality or Thriftineſſe conſiſteth and dependeth on a right beſtowing of that which is ours with diſcretion. Both are placed under this Commandement, becauſe Prodigality, or Over-laſhing, the contrary unto both, is here forbidden. The extremes are the ſame both of Frugality, and of Parſimony, to wit, Prodigality, and Covetouſneſſe, or Niggardlineſſe.
Certaine Objections againſt the former diſtinction of Rights and Poſſeſſions.
OBject. 1. In the Apoſtles time all things were common: Therefore now alſo all goods ought to be common. Anſw. 1. There is a diſſimilitude and a farre different reaſon in theſe examples. For the community of goods was then both eaſie to be compaſſed, and neceſſary to be contrived. It was eaſie, becauſe they were few: It was neceſſary, becauſe they were in danger, leſt, if they ſold them not, they ſhould be taken from them by force. Now there is neither that eaſineſſe, nor neceſſity. Wherefore the Apoſtles were induced upon good cauſes, why they ſhould then bring in community of goods, which cauſes have long ſince ceaſed, and now are not. 2. They did it not being enforced thereto by any law, but freely: For their parting with their goods in common was voluntary, none was compelled unto it. And therefore Peter ſaith to Ananias, Whiles it remained, appertained it not to thee? Acts 5.4.And after it was ſold, was it not in thine owne power? 3. This cuſtome was of force onelyonly at that time; for afterwards upon change of theſe cauſes, this cuſtome alſo ceaſed. 4. This community of goods was not in all Churches: becauſe in Macedony and in Achaia, collection was made of almes, which were ſent to Jeruſalem. Object. 2. Naturall things are unchangeable. Community of goods is naturall: Therefore Community of goods is unchangeable, and therefore is now alſo to be obſerved. Anſw. Naturall things are unchangeable, in reſpect of the Morall Law, but not in reſpect of naturall profit and utility. Object. 3. Chriſt ſaith unto the young man, If thou wilt be perfect, ſell all, and give it to the poore. Anſw. 1. The examples have a diverſe reaſon: Becauſe this was a ſpeciall calling of a Diſciple, belonging to an Apoſtle-ſhip. 2. Chriſt would thereby ſignifie, how far off hee was from the perfection of the law, whereof he gloried. 3. Hee ſaith not: Give it in common, or put it in the common treaſurie: but, Give it to the poor. Object. 4. All things are Chriſts, therefore all things are Chriſtians. Anſw. All things are Chriſtians, or ours, as concerning the right to the thing, but not as concerning the right in the thing. All things are due unto us, but we may not lay hands of any thing before the time. Object. 5. All things between freinds are common. Anſw. All things between friends are common, as touching the uſe of them, and as touching the duties and parts of honeſty and commodity, or, as touching neceſſary uſe, being levelled by the rule of Reaſon: For wee are to aske things of our friends, which wee would have them aske of us. But all things among friends are not common as concerning the poſſeſsion and right: becauſe unto every one belongeth a diſtinct poſſeſſion and right of his owne goods. This poſſeſſion of goods, or diſtinction of rights is enacted (as wee have ſaid) by this commandement, becauſe if we may not ſteale, we muſt then poſſeſſe our owne: and that for theſe cauſes; 1. To maintaine our ſelves and ours honeſtly. 2. To yield ſomething for the maintenance of the Miniſtery. 3. For the maintenance of the common-wealth. 4. For the maintenance of our friends, and reliefe of the poore according to our ability.