Answ. The sins forbidden in the eighth Commandment, besides the neglect of the duties required, are, theft, robbery, man-stealing, and receiving any thing that is stolen, fraudulent dealing, false weights and measures, removing landmarks, injustice and unfaithfulness in contracts between man and man, or in matters of trust; oppression, extortion, usury, bribery, vexatious law-suits, unjust inclosures, and depopulations; ingrossing commodities to enhance the price, unlawful callings, and all other unjust, or sinful ways of taking, or withholding from our neighbour what belongs to him, or of enriching ourselves. Covetousness, inordinate prizing and affecting worldly goods; distrustful and distracting cares and studies in getting, keeping, and using them, envying at the prosperity of others. As likewise idleness, prodigality, wasteful gaming, and all other ways whereby we do unduly prejudice our own outward estate; and defrauding ourselves of the due use and comfort of that estate which God hath given us.
This Commandment forbids, in general all kind of theft; and may include in it that which is very seldom called by this name, to wit, the robbing of ourselves and families; which we may be said to do, by neglecting our worldly calling, or by the imprudent management thereof. Also, by lending larger sums of money than our circumstances will well bear, to those who are never like to pay it again; or, which is in effect the same, by being surety for such. Moreover we rob ourselves and families, by being profuse and excessive in our expenses; and by consuming what we have, while pursuing our pleasures more than business; or by gaming, whereby we run the risque of losing part of our substance, and thereby reducing ourselves, or others, to poverty. On the other hand, we rob ourselves and families, when, out of a design to lay up a great deal for the time to come, we deprive ourselves and them, of the common necessaries of life, which is, in effect, to starve for the present, to prevent our starving for the future. But, passing this by, we shall consider this Commandment more especially, as it respects our defrauding others; and this is done,
I. By taking away any part of their wealth, or worldly substance. This is generally known by the name of theft, and that, with the greatest severity, in proportion to its aggravations; and they who are guilty of it, are, without repentance, excluded from the kingdom of God, 1 Cor. vi. 9, 10. However, let it be considered, that every kind of theft does not deserve an equal degree of punishment from men; for sometimes hereby the owner of what was stolen, receives but little damage; though in this case, some punishment, short of death, ought to be inflicted, to reform the wicked person, and deter him from going on in the breach of this Commandment, from less to greater sins.
By the law of God, a simple theft was punished with restitution of double, and sometimes, four times as much as the damage amounted to, which was sustained thereby, Exod. xxii. 1, 4, 7. Yet, in other cases, the theft was punished with death, when it had in it some circumstances that aggravated it in an uncommon degree; as if an house, which ought to be reckoned a man’s castle, be broke open, and that, in the night-time, when he is in no condition of defending himself, or his worldly substance. In this case the law is not unjust, that punishes the thief with death; and this is supposed in that law which says, that he that kills such an one who breaks up his neighbour’s house by night, shall have no blood shed for him, ver. 2. But, in other instances, confinement, and hard labour, may be as effectual a way to put a stop to this sin; and is rather to be chosen than punishment with death. Thus concerning this Commandment, as broken by theft.
II. It is farther broken, by unfaithfulness, or breach of trust; whether the trust he devolved on us by nature, as that of parents towards their children; or by contract, as that of servants, who are entrusted with the goods and secrets of their masters; or, that which is founded in the desire and request of those who constitute persons executors to their wills, or guardians to orphans, under age, provided they accept of this trust; I say, if these violate their trust, by embezzling or squandering away the substance of others, defrauding them, to enrich themselves. This is not only theft, but perfidiousness, and highly provoking to God; and deserves a more severe punishment from men, than is usually inflicted.
III. This Commandment may be said to be broken, by borrowing, and not paying just debts; as the Psalmist says, The wicked borroweth and payeth not again, Psal. xxxvii. 21. Nevertheless, there are some cases in which a man is not guilty hereof, though he borrows and does not pay, viz. If, when he borrowed, there was a probability of his being able to repay it; or otherwise, if he discovered his circumstances fully to him, of whom he borrowed, to whom it would hereby appear, whether there was any likelihood of paying him or not; or if he gave full conviction, when he borrowed, that he was able to pay, but the providence of God, without his own default, has rendered him unable; in this case mercy is to be shewn him, and he is not to be reckoned a breaker of this Commandment. However, a person is guilty of the breach hereof, in borrowing, and not paying debts.
1. If the borrower pretends his circumstances to be better than they are, and so makes the lender believe, that, in a limited time, he shall be able to repay him; when, in his own conscience, he apprehends that there is no probability hereof.
2. When a person was in such circumstances at the time of his borrowing, that by industry in his calling, he might be able to pay the creditor; but, by neglect of business, or embezzling his substance, he renders himself unable to pay, such an one is chargeable with the breach of this Commandment.
3. If pity be shewn, by compounding for a part, instead of the whole debt, in case of present insolvency; though the debtor, in form of law, be discharged, with the creditor’s consent; yet the law of God and nature, obliges him to pay the whole debt, if providence makes him able hereafter; or else he can hardly be excused from the breach of this Commandment.
This leads us to enquire, what judgment we may pass on the Israelites borrowing of the Egyptians jewels of silver, and jewels of gold; which we read of in Exod. xii. 35. whether they were herein guilty of the breach of this Commandment.