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.
_Answ._ The word[3] which we render _borrowed_, might as well be
rendered _asked_, or _demanded_. And so we must suppose, that the
Egyptians were so desirous that the Israelites should be gone,
apprehending, that if they continued, they were all dead men, that they
might have of them whatever they demanded, as necessary for this
expedition; and, if they came back again, as they supposed they should,
they would be obliged to return them. If this be the sense of the Hebrew
word, there is no difficulty in the text, nor any appearance of the
breach of this Commandment.
But since the sense of the word is indeterminate, signifying to
_demand_, as well as to _borrow_, as was before observed, God’s order
imports the former; though they might understand it in the latter, as
denoting a borrowing with a design to restore. Therefore, let it be
considered,
(1.) That they did this by God’s command, who has a right to take away
the goods that one possesses, if he pleases, and give them to another;
for he takes away nothing but his own. Now, that they had his warrant
for borrowing or demanding these things of the Egyptians, appears from
the second verse.
(2.) The reason why God ordered them to do this, if we look beyond his
absolute sovereignty, was, because the Israelites deserved them as
wages, for their hard service; and this might be reckoned a reward of
the good offices that Joseph had done to that kingdom; which had been
long since forgotten.
(3.) As to what concerns the Israelites, it is probable, they expected
nothing else but to return again, and restore to the owners what they
had borrowed of them, after they had sacrificed to God in the
wilderness; at least, they were wholly passive, and disposed to follow
the divine conduct, by the hand of Moses. And when they were in the
wilderness, they could not restore what they had borrowed, since the
owners thereof, as is more than probable, were drowned in the Red Sea,
whose revenge and covetousness, as well as Pharaoh’s orders, prompted
them to follow them. Or if some of the owners might have been heard of,
as yet surviving, their right to what was borrowed of them, was
forfeited, by reason of the hostile pursuit of Pharaoh and his hosts,
which put them into a state of war.
This may lead us farther to enquire, what judgment we may pass on the
many ravages and plunders that are generally made by armies engaged in
war; whether they may be reckoned a breach of this Commandment? And,
[1.] It is beyond dispute, that, if the war be unjust, as all the blood
that is shed, is murder, or a breach of the sixth Commandment; so all
the damage that is done by burning of houses, or taking away the goods
of those against whom it is carried on, is a breach of this Commandment.
But,
[2.] If we suppose the war to be just, and the damage done only to those
who are immediately concerned in it, and that it is an expedient to
procure peace; it is unquestionably lawful, and no breach of this
Commandment. Thus when the Israelites were commanded to destroy the
inhabitants of the land of Canaan, as criminals, they were admitted to
seize on the spoil of other nations, who were remote from them, Deut.
xx. 14, 15. when conquered by them.
[3.] As for those plunders and robberies which are committed on private
persons, who are not concerned in the war any otherwise than as subjects
of the government, against which it is undertaken; and especially, if
their loss has no direct tendency to procure peace; this can hardly be
justified from being a breach of this Commandment.
IV. This Commandment is also broken by oppression; whereby the rich may
be said to rob, and even swallow up the poor, Psal. xiv. 4. Psal. x. 9.
Micah iii. 2, 3. Now there are various ways by which persons may be said
to oppress others.
1. By engrossing those goods which are necessary for food or clothing,
thereby to enhance the price thereof, whereby the poor are brought into
great extremities.
2. When persons enrich themselves out of the unmerciful labour exacted
of their servants, whom they will hardly suffer to live, to eat the just
reward of their service. Such a master was Laban to Jacob, Gen. xxxi.
41, 42.
3. When landlords turn their tenants out of their houses or farms, when
they find that they get a comfortable subsistence by their industry,
taking occasion from thence, to raise their rent, in proportion to the
success God gives them therein.
4. When the rich make the poor suffer by long delays, to pay their
debts, that they may gain advantage by the improvement of that money
which they ought to have paid them.
V. A person may be said to break this Commandment, by engaging in unjust
and vexatious law-suits. However, it is to be owned, that going to law
is not, at all times, unjust; for it is sometimes a relief against
oppression; and it is agreeable to the law of nature for every one to
defend his just rights; and for this reason God appointed judges, (to
determine such-like causes) to whom the people were to have recourse,
that they might _shew them the sentence of judgment_, Deut. xvii. 8, 9.
Nevertheless, we must sometimes conclude law-suits to be oppressive; as,
1. When the rich make use of the law, to prevent, or prolong the payment
of their debts, or to take away the rights of the poor, who, as they
suppose, will rather suffer injuries than attempt to defend themselves.
2. When bribes are either given or taken, with a design to pervert
justice, 1 Sam. viii. 2. And to this we may add, that the person who
pleads an unrighteous cause, concealing the known truth, perverting the
sense of the law, or alleging that for law or fact, which he knows not
to be so; and the judge who passes sentence against his conscience,
respecting the person of the rich, and brow-beating the poor; these are
all confederates in oppression; and such methods of proceeding, are
beyond dispute, a breach of this Commandment.
_Obj._ Our Saviour forbids going to law, though it were to recover our
just rights; when he says, _If any man will sue thee at the law, and
take away thy coat, let him have thy cloke also_, Matt. v. 40.
_Answ._ To this it may be replied; that some things may be omitted for
prudential reasons, which would not otherwise be unlawful to be done.
Our Saviour does not forbid using our endeavours, in a legal way, to
recover our right in all cases; but more especially at that time, when
his followers could hardly expect to meet with justice. And, it may be,
they were oppressed by fines, or distress, laid on them, for their
embracing Christianity; in this case he advises them, patiently to bear
injuries, when they could hardly expect relief from their unjust judges.
VI. This Commandment is broken by extortion, or oppressive usury. Thus
it is said of the righteous man, _He putteth not out his money to
usury_, Psal. xv. 5. The word[4] signifies _biting_ usury; which is,
beyond dispute, unlawful. We have elsewhere considered in what cases the
Israelites might take usury, and when not[5]. And, upon the whole, it is
certainly unlawful, to exact more than the legal rate or worth of the
loan of money; or to exact any usury of the poor; especially for that
which was borrowed to supply them with the necessaries of life.
Having considered in what instances this Commandment is broken, we
proceed to shew, what a person ought to do, who has been guilty of the
breach thereof, in any of the forementioned instances, in order to his
making restitution for the injuries he has done to his neighbour. This
ought always to attend the exercise of sincere repentance in those who
have been guilty of this sin, of which we have an instance in Zaccheus,
Luke xix. 8. and the neglect hereof will be like a worm at the root of
ill gotten estates, and will be little better than a continual theft.
_Obj._ 1. To this it is objected, that this may be a prejudice to our
reputation, by making our crime public, which before was only known to
ourselves.
_Answ._ To this it may be replied;
1. That, what we do in this matter, is not really a reproach, but an
honour; and it is hardly to be supposed, that he, to whom we perform so
just and unexpected a duty, will be so barbarous as to divulge or
improve this against us, to our disadvantage.
2. There are private ways of retaliation, whereby the injured party may
receive what is sent to him, in a way of restitution, and not know from
whom it comes; or, good turns may be done to him, in a way of
compensation for the damages he has received, and he not know, that they
are done with this design; and, by this means, we disburden our
consciences, perform a necessary duty, and, at the same time, prevent
the supposed ill-consequences that might attend it.
_Obj._ 2. It is farther objected, that sometimes the making restitution
is impracticable; as when the person injured is dead, and we know of
none that has a right to receive it. And sometimes we may have been
guilty of so many instances of fraud and oppression, and, that to such a
great number of persons, that it is next to impossible, to make
restitution.
_Answ._ To this it may be replied; that when it is impossible for us to
make restitution to those whom we have injured; or, when we know of none
that survive them, who have a right to receive it, the best expedient, I
apprehend, we can make use of, is, to give it to the poor; for, since it
is not, in justice, our own, we do, as it were, hereby give it to the
Lord, who is the original proprietor of all things.
Footnote 3:
_The Hebrew word_ שאל _which is here used, does not only signify_
commodavit, _or_ usui dedit, _or_ accepit, _but_ petiit, _or_
postulavit; _in the last of which senses it is to be understood, in_
Deut. x. 12. What doth the Lord require or demand of thee, &c. _And
in_ Judges v. 25. _where the same word is used, it is said, that_
Sisera asked water of Jael; _not as one that was borrowing it of her,
but as a gratuity for former kindness which he had shewn to her_.
Footnote 4:
_From נשך, momordit._
Footnote 5:
_See 3 vol. p. 422._
Quest. CXLIII., CXLIV., CXLV.
QUEST. CXLIII. _What is the ninth Commandment?_
ANSW. The ninth Commandment is, [_Thou shalt not bear false witness
against thy neighbour_.]
QUEST. CXLIV. _What are the duties required in the ninth
Commandment?_
ANSW. The duties required in the ninth Commandment are, the
preserving and promoting of truth between man and man, and the good
name of our neighbour as well as our own. Appearing, and standing
for, and from the heart, sincerely, freely, clearly, and fully,
speaking the truth, and only the truth, in matters of judgment and
justice, and in all other things whatsoever; a charitable esteem of
our neighbours; loving, desiring, and rejoicing in their good name,
sorrowing for, and covering of their infirmities; freely
acknowledging their gifts and graces; defending their innocency; a
ready receiving of a good report, and unwillingness to admit an evil
report concerning them, discouraging tale-bearers, flatterers, and
slanderers; love and care of our own good name, and defending it
when need requireth, keeping of lawful promises, studying and
practising of whatsoever things are true, honest, lovely, and of
good report.
QUEST. CXLV. _What are the sins forbidden in the ninth Commandment?_
ANSW. The sins forbidden in the ninth Commandment, are, all
prejudicing the truth, and the good name of our neighbours as well
as our own, especially in public judicature, giving false evidence,
suborning false witnesses, wittingly appearing and pleading for an
evil cause, out-facing and over-bearing the truth, passing unjust
sentence, calling evil good, and good evil, rewarding the wicked
according to the work of the righteous; and the righteous according
to the work of the wicked; forgery, concealing the truth, undue
silence in a just cause, and holding our peace when iniquity calleth
for either a reproof from ourselves, or complaint to others;
speaking the truth unseasonably, or maliciously to a wrong end, or
perverting it to a wrong meaning, or in doubtful and equivocal
expressions, to the prejudice of truth or justice, speaking untruth,
lying, slandering, back-biting, detracting, tale-bearing,
whispering, scoffing, reviling, rash, harsh, and partial, censuring,
misconstruing intentions, words, and actions, flattering,
vain-glorious boasting, thinking or speaking too highly or too
meanly of ourselves or others, denying the gifts and graces of God,
aggravating smaller faults, hiding, excusing, or extenuating of sins
when called to a free confession, unnecessary discovering of
infirmities, raising false rumours, receiving and countenancing evil
reports, and stopping our ears against just defence, evil suspicion,
envying or grieving at the deserved credit of any, endeavouring or
desiring to impair it, rejoicing in their disgrace and infamy,
scornful contempt, fond admiration, breach of lawful promises,
neglecting such things as are of good report, and practising or not
avoiding ourselves or not hindering, what we can in others, such
things as procure an ill name.
In this Commandment we are to consider,
I. What are the duties required? These are,
1. Our endeavouring to promote truth in all we say or do; and that, as
to what either concerns ourselves, or others. As to what concerns
ourselves, we are to fence against every thing that savours of deceit or
hypocrisy; and, in our whole conversation, endeavour to be what we
pretend to be; or to speak nothing but what we know, or believe to be
true, upon good evidence, the contrary whereunto is lying. As to what
concerns others, we must not neglect to reprove sin in them, how much
soever our worldly interest may lie at stake. Thus Azariah reproved
Uzziah, 2 Chron. xxvi. 18. and Elijah, Ahab; though this could not but
be an hazardous attempt in each of them. Moreover, we must endeavour to
undeceive others, who are mistaken; especially if the error, they are
liable to, be of such a nature, that it endangers the loss of their
salvation. We are also to vindicate those who are reproached by others,
to the utmost of our power, according as the cause will admit of it.
2. This Commandment obliges us, to endeavour to promote our own, and our
neighbour’s good name.
(1.) Our own good name; which consists, not in our having the applause
of the world, but in our deserving the just esteem thereof, and in our
being loved and valued for our usefulness to mankind in general. And
this esteem is not to be gained by commending ourselves, or doing any
thing, but what we engage in with a good conscience, and the fear of
God. And in order hereto, we must, take heed that we do not contract an
intimacy with those, whose conversation is a reproach to the gospel,
Prov. xxviii. 7. Also we must render good for evil, and not give
occasion to those, who watch for our halting, to insult us as to any
thing, besides unavoidable infirmities, 1 Pet. ii. 12. Phil. iv. 8.
This degree of honour in the world, we ought first to endeavour to gain,
especially so far as it is necessary to our honouring God, and being
useful to others. And then we must be careful to maintain our good name;
forasmuch as the loss thereof, especially, in those who have made a
public profession of religion, will reflect dishonour on the ways of
God, from whence his enemies will take occasion to blaspheme, 2 Sam.
xii. 14. But if all our endeavours to maintain our character and
reputation are to no purpose; being, nevertheless, followed with
reproach as well as hatred and malice, from an unjust and censorious
world; let us look to it, that if we _suffer reproach_, it be
_wrongfully; not as evil doers, but for keeping a good conscience in the
sight of God_; which may be a means to make those that reproach us,
_ashamed_, 1 Pet. iii. 16. Moreover, let us count the reproach of
Christ, that is, for his sake, a glory, chap. iv. 14. Acts v. 41. Again,
let us always value their good opinion most, who are Christ’s best
friends; and expect little else but ill treatment from his enemies; and
then we shall be less disappointed, when we are exposed to it. And let
us not decline any thing that is our duty, in which the honour of God,
and the welfare of his people, is concerned, for fear of reproach; but
in this case, leave our good name in Christ’s hand; whose providence is
concerned, for, and takes care of, the honour, as well as the wealth and
outward estate of his people.
(2.) We are to endeavour to maintain the good name of others; and in
order thereto, we must render to them those marks of respect and honour,
which their character, and advancement in gifts, or grace, calls for;
yet without being guilty of servile flattery or dissimulation. And if
they are in danger of doing any thing that may forfeit their good name,
we are carefully to reprove them, while we have a due regard to any good
thing that is in them, towards the Lord their God; and, in maintaining
their good name, we are to conceal their faults, when we may do it
without betraying the interest of Christ; and especially when the honour
of God, and their good, is, by this means, better promoted, than by
divulging them, 1 Pet. iv. 8. Prov. xvii. 9.
However, this is not without some exceptions; and therefore it may be
observed, that we are not to conceal the crimes committed by others.
[1.] If private admonition for scandalous sins committed, prove
ineffectual, and the discovering them to others may make the offender
ashamed, and promote his reformation; then we are not to conceal his
crimes, though the divulging them may lessen the esteem which others
have of him, since it is better for him to be ashamed before men, than
perish in his hypocrisy, Matt. xviii. 16, 17.
[2.] If the crime committed be such, that shame, and the loss of his
good name, be a just punishment due to it, we are not to conceal it,
thereby to stop the course of justice.
[3.] When the honour and good name of an innocent person cannot be
maintained, unless by divulging the crimes of the guilty, he that, in
this case, has forfeited his good name, ought to lose it, rather than he
that has not.