45. The purport is, that injustice being an
abomination to God, we must render to every man his due. In substance, then,
the commandment forbids us to long after other men's goods, and, accordingly,
requires every man to exert himself honestly in preserving his own. For we must
consider, that what each individual possesses has not fallen to him by chance,
but by the distribution of the sovereign Lord of all, that no one can pervert
his means to bad purposes without committing a fraud on a divine dispensation.
There are very many kinds of theft. One consists in violence, as when a man's
goods are forcibly plundered and carried off; another in malicious imposture,
as when they are fraudulently intercepted; a third in the more hidden craft
which takes possession of them with a semblance of justice; and a fourth in
sycophancy, which wiles them away under the pretence of donation. But not to
dwell too long in enumerating the different classes, we know that all the arts
by which we obtain possession of the goods and money of our neighbours, for
sincere affection substituting an eagerness to deceive or injure them in any
way, are to be regarded as thefts. Though they may be obtained by an action at
law, a different decision is given by God. He sees the long train of deception
by which the man of craft begins to lay nets for his more simple neighbour,
until he entangles him in its meshes--sees the harsh and cruel laws by which
the more powerful oppresses and crushes the feeble--sees the enticements by
which the more wily baits the hook for the less wary, though all these escape
the judgment of man, and no cognisance is taken of them. Nor is the violation
of this commandment confined to money, or merchandise, or lands, but extends to
every kind of right; for we defraud our neighbours to their hurt if we decline
any of the duties which we are bound to perform towards them. If an agent or an
indolent steward wastes the substance of his employer, or does not give due
heed to the management of his property; if he unjustly squanders or luxuriously
wastes the means entrusted to him; if a servant holds his master in derision,
divulges his secrets, or in any way is treacherous to his life or his goods;
if, on the other hand, a master cruelly torments his household, he is guilty of
theft before God; since every one who, in the exercise of his calling, performs
not what he owes to others, keeps back, or makes away with what does not belong
to him.
46. This commandment, therefore, we shall duly
obey, if, contented with our own lot, we study to acquire nothing but honest
and lawful gain; if we long not to grow rich by injustice, nor to plunder our
neighbour of his goods, that our own may thereby be increased; if we hasten not
to heap up wealth cruelly wrung from the blood of others; if we do not, by
means lawful and unlawful, with excessive eagerness scrape together whatever
may glut our avarice or meet our prodigality. On the other hand, let it be our
constant aim faithfully to lend our counsel and aid to all so as to assist them
in retaining their property; or if we have to do with the perfidious or crafty,
let us rather be prepared to yield somewhat of our right than to contend with
them. And not only so, but let us contribute to the relief of those whom we see
under the pressure of difficulties, assisting their want out of our abundance.
Lastly, let each of us consider how far he is bound in duty to others, and in
good faith pay what we owe. In the same way, let the people pay all due honour
to their rulers, submit patiently to their authority, obey their laws and
orders, and decline nothing which they can bear without sacrificing the favour
of God. Let rulers, again, take due charge of their people, preserve the public
peace, protect the good, curb the bad, and conduct themselves throughout as
those who must render an account of their office to God, the Judge of all. Let
the ministers of churches faithfully give heed to the ministry of the word, and
not corrupt the doctrine of salvation, but deliver it purely and sincerely to
the people of God. Let them teach not merely by doctrine, but by example; in
short, let them act the part of good shepherds towards their flocks. Let the
people, in their turn, receive them as the messengers and apostles of God,
render them the honour which their Supreme Master has bestowed on them, and
supply them with such things as are necessary for their livelihood. Let parents
be careful to bring up, guide, and teach their children as a trust committed to
them by God. Let them not exasperate or alienate them by cruelty, but cherish
and embrace them with the levity and indulgence which becomes their character.
The regard due to parents from their children has already been adverted to. Let
the young respect those advanced in years as the Lord has been pleased to make
that age honourable. Let the aged also, by their prudence and their experience
(in which they are far superior), guide the feebleness of youth, not assailing
them with harsh and clamorous invectives but tempering strictness with ease and
affability. Let servants show themselves diligent and respectful in obeying
their masters, and this not with eye-service, but from the heart, as the
servants of God. Let masters also not be stern and disobliging to their
servants, nor harass them with excessive asperity, nor treat them with insult,
but rather let them acknowledge them as brethren and fellow-servants of our
heavenly Master, whom, therefore, they are bound to treat with mutual love and
kindness. Let every one, I say, thus consider what in his own place and order
he owes to his neighbours, and pay what he owes. Moreover, we must always have
a reference to the Lawgiver, and so remember that the law requiring us to
promote and defend the interest and convenience of our fellow-men, applies
equally to our minds and our hands.
