SECTION I. The dishonesty of withholding what is our neighbour's

Do you expect you shall be saved, however you neglect yourselves, because you were born of godly parents? Hear what Christ saith, Matt. iii. 9. “Think not to say within yourselves, We have Abraham to our Father.” Do you flatter yourselves that you shall obtain mercy, though others do not, because you intend hereafter to seek it more earnestly than others? Yet you deceive yourselves, if you think that you intend better than many of those others, or better than many who are now in hell once intended.

If you think you are in a way of earnest seeking, consider whether or no you do not mind other things yet more? If you imagine that you have it in your own power to work yourselves up to repentance, consider, that you must assuredly give up that imagination, before you can have repentance wrought in you. If you think yourselves already converted, and that encourages you to give yourselves the greater liberty in sinning, this is a certain sign that you are not converted.

Wherefore abandon all these ways of flattering yourselves; no longer follow the devil’s bait; and let nothing encourage you to go on in sin; but immediately and henceforth seek God with all your heart, and soul, and strength.

DISHONESTY;

OR,

THE SIN OF THEFT AND OF INJUSTICE. 2 1 9

EXOD. xx. 15.

Thou shalt not steal.

This is one of the ten commandments, which constitute a summary of man’s duty, as revealed by God. God made many revelations to the children of Israel in the wilderness by Moses: but this made in the ten commandments is the chief. Most of those other revelations contained ceremonial or judicial laws; but this contains the moral law. The most of those other laws respected the Jewish nation; but here is a summary of laws binding on all mankind. Those were to last till Christ should come, and have set up the christian church; these are of perpetual obligation, and last to the end of the world. God everywhere, by Moses and the prophets, manifests a far greater regard to the duties of these commands, than to any of the rites of the ceremonial law.

These commands were given at mount Sinai, before any of the precepts of the ceremonial or judicial laws. They were delivered by a great voice out of the midst of fire, which made all the people in the camp tremble, and afterwards were engraven on tables of stone, and laid up in the ark; the first table containing the four first commandments, which teach our duty to God; the second table containing the six last, which teach our duty to man. The sum of the duties of the first table is contained in that which Christ says is the first and great commandment of the law; Matt. xxii. 37. “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind.” The sum of what is required in the second table, is what Christ calls the second command, like unto the first; verse 39. “The second is like unto it, Thou shalt love thy neighbour as thyself.”

Of the commands of this second table of the law, the first, (which is the fifth of the ten,) refers to that honour which is due to our neighbour; the second respects his life; the third his chastity; the fourth his estate; the fifth his good name; the sixth and last respects his possessions and enjoyments in general. It is that command which respects our neighbour’s estate, and which is the fourth command of the second table, and the eighth of the whole decalogue, on which I am now to insist: and here I shall make the command itself, as the words of it lie before us in the decalogue, my subject: and as the words of the commandment are in the form of a prohibition, forbidding a certain kind of sin; so I shall consider particularly what it is that this command forbids. The sin that is forbidden in this command is called stealing; yet we cannot reasonably understand it only of that act, which in the more ordinary and strict sense of the word, is called stealing. But the iniquity which this command forbids, may be summarily expressed thus:—An unjust usurping of our neighbour’s property, without his consent.

So much is doubtless comprehended in the text; yet this comprehends much more than is implied in the ordinary use of the word, stealing; which is only a secret taking of that which is another’s

from his possession, without either his consent or knowledge. But the ten commands are not to be limited to the strictest sense of the words, but are to be understood in such a latitude, as to include all things that are of that nature or kind. Hence Christ reproves the Pharisees’ interpretation of the sixth command, Matt. v. 21, 22.;. and also their interpretation of the seventh command; see verse 27, 28.; by which it appears that the commands are not to be understood as forbidding only these individual sins, which are expressly mentioned, in the strictest sense of the expressions; but all other things of the same nature or kind.—Therefore, what is forbidden in this command is all unjust usurpation of our neighbour’s property. Here it may be observed, that an unjust usurpation of our neighbour s property is twofold; it may be, either by withholding what is our neighbour’s, or, by taking it from him.

SECT. I.

The dishonesty of withholding what is our neighbour’s.

There are many ways in which persons may unjustly usurp their neighbour’s property, by withholding what is his due; but I shall particularize only two things.

1. The unfaithfulness of men in not fulfilling their engagements. Ordinarily when men promise anything to their neighbour, or enter into engagements by undertaking any business with which their neighbour intrusts them, their engagements invest their neighbour with a right to that which is engaged; so that if they withhold it, they usurp that which belongs to their neighbour. So, when men break their promises, because they find them to be convenient, and they cannot fulfill them without difficulty and trouble; or merely because they have altered their minds since they promised. They think they have not consulted their own interest in the promise which they have made, and that if they had considered the matter as much before they promised as they have since, they should not have promised! Therefore they take the liberty to set their own promises aside. Besides, sometimes persons violate this command, by neglecting to fulfill their engagements, through a careless, negligent spirit.

They violate this command, in withholding what belongs to their neighbour, when they are not faithful in any business which they have undertaken to do for their neighbour. If their neighbour have hired them to labour for him for a certain time, and they be not careful well to husband the time; if they be hired to a day’s labour, and be not careful to improve the day, as they have reason to think that he who hired justly expected of them; or if they be hired to accomplish such a piece of work, and be not careful to do it well, do it not as if it were for themselves, or as they would have others do for them, when they in like manner betrust them with any business of theirs; or if they be intrusted with any particular affair, which they undertake, but use not that care, contrivance, and diligence, to manage it so as will be to the advantage of him who entrusts them, and as they would manage it, or would insist that it should be managed, if the affair was their own: in all these cases they unjustly withhold what belongs to their neighbour.

2. Another way in which men unjustly withhold what is their neighbour’s, is in neglecting to pay their debts. Sometimes this happens, because they run so far into debt that they cannot reasonably hope to be able to pay their debts; and this they do, either through pride and affectation of living above their circumstances, or through a grasping, covetous disposition, or some other corrupt principle. Sometimes they neglect to pay their debts from carelessness of spirit about it, little concerning themselves whether they are paid or not, taking no care to go to their creditor, or to send to him; and if they see him from time to time, they say nothing about their debts. Sometimes they neglect to pay their debts, because it would put them to some inconvenience. The reason why they do it not, is not because they cannot do it, but because they cannot do it so conveniently as they desire; and so they rather choose to put their creditor to inconvenience by being without what properly belongs to him, than to put themselves to inconvenience by being without what doth not belong to them, and what they have no right to detain. In any of these cases they unjustly usurp the property of their neighbour.

Sometimes persons have that by them with which they could pay their debts if they would; but they want to lay out their money for something else, to buy gay clothing for their children, or to advance their estates, or for some such end. They have other designs in hand, which must fail, if they pay their debts. When men thus withhold what is due, they unjustly usurp what is not their own. Sometimes they neglect to pay their debts, and their excuse for it is that their creditor doth not need it; that he hath a plentiful estate, and can well bear to lie out of his money. But if the creditor be ever so rich, that gives no right to the debtor to withhold from him that which belongs to him. If it be due, it ought to he paid: for that is the very notion of its being due. It is no more lawful to withhold from a man what is his due, without his consent, because he is rich and able to do without it, than it is lawful to steal from a man because he is rich, and able to bear the loss.

Notes

1. 219. Dated , July , 1740 .