What Is Forbidden in the Eighth Commandment?
Ans. The eighth commandment forbiddeth whatsoever doth, or may unjustly hinder our own or our neighbour’s wealth or outward estate.
Quest. 74in the eighth Commandment, 25Q
Q. What is required in the eighth commandment?
A. i he lawful procuring and furthering of our own and our neighbour’s vlealth, Eph. iv. z8 2 Cor. xii. 14.
Q. Is it lawful tor men to have any peculiar picperty in the good things of this life? A. Yes; for if all
things were common, stealing would be impossiDle, and so there would be no need for this commandment.
Q. Why then had the primitive Christians in Judea all things common? A. It was from tneir own choice,
and not from any command of God, Acts iv. and v.
Q. Had they any peculiar reason for this course?
A. Yes j Christ had forwarned them of the sudden desolation of their land, and loss of their wealth, even though they should not dispose of it to their brethren.
Q. What means are we to use for promoting our own and our neighbour’s wealth and outward estate?
A. All lawful means and these only, Eph. iv. 28.
Q. By what lawful means are wre to promote our own wealth? A. By choosing lawful and suitable callings,
diligence in them, and prayer for God’s blessing on our labour j by a prudent and frugal use of outward enjoyments by requiring our just dues; and rendering to every one their due, especially to the Lord.
Q. What is a lawful calling? A. One in which
we can glorify God, and do good to men, 1 Cor. x. 31.
Q. What is a proper and suitable calling?
A. One which answers our station, inclination, ability, and the place of our abode.
£). What do you mean by a frugal use of things?
A. Our care to answer every purpose in a suitable manner, with as little expence as possible, John vi. 12.
Q. May we sue our neighbour at law to recover what he owes us? A. Yes j if it is of much importance,
and if he is capable to pay, and disregards more peaceable, methods of obtaining it, De»t. i. 16, 17.
Q. How prove you that? A. From God’s appointing magistrates, and giving laws for the recovering of civil rights ‘y and because otherwise the outward estates of the godly wTould be a prey to the wicked, Deut. xxv.
Q. How then doth Christ say, If any man sue thee at law, and take away thy coat, let him have thy cloak also P
A. The meaning is, that we should rather lose a little, than carry on litigious contests at law, Mat. v. 40, 413 42»
Q. And how doth Paul say, There is a fault among yvu, that ye go to Jaw one with another, I Cor. vi.?
A. The meaning is, that it is sinful tor Christians to carry their pleas and differences before Heathen magistrates, to the scandal of religion, -when they might compose them among themselves, 1 Cor. x. 32. Eph. iv. 32.
Q. How are we to give our wealth to the Lord?
A. By setting apart sufficient time for his worship on our labouring days; and giving of our substance to support ministers, teachers, and the poor, 1 Cor. ix. 14.
Qj How is this a mean of promoting our wealth?
A. As what is thus given from love to the Lord, is lent to him, and he will repay it with usury, Prov. xix. 17.
Q. How doth the Lord repay what is thus lent to him?
A. By succeeding and directing our endeavours to gain more; and wonderfully providing for us or our posterity, when reduced to straits, Hag. ii. 19. Psal. xxxvii. 25, 26.
Q^ When should we especially give charity or alms?
A. When our prosperity, or the wants of the poor, are exceeding great •, or when we profess deep humiliation or thanskgiving before God, Neh. v. Isa. lviw. 6$ 7.
Q. Who are bound to give alms? A. All men,
except such as are in deep poverty, Eph. iv. 28.
Q. To whom should we give alms?
A. To all that are in need, especially to poor saints, and poor relations, 1 Tim. v. 8.
Q. Why should we especially give alms to poor saints I
A. Because they are dear in God’s sight, can pray down blessings on us; and Christ will peculiarly reward this charity at the last day, Gal. vi. 10. Mat. xxv. 35.
Q. Why should we give alms?
A. To testify our obligation to God for our all, and evidence our love to our brethren, Gal. vi. 10. Prov. iii. 9, 10. Luke vi. 35, 38.
Q. In what manner should we give alms?
A. Cheerfully, from love to God and man; with proper secrecy; and in proportion to our ability, and our neighbour’s necessity, 2 Cor. viii. 14. and ix. 7.
Q. In what proportion ought w7e ordinarily to give to the poor and other pious uses? A;. It seems most
agreeable to scripture, to give, if possible, about a tenth part of our income at least, Gen. xiv. 20. and xxviii. 22.
(How may we be able to spare so much I
A. By labouring diligently in our callings, and retrench ing all unnecessary expences in our diet, clothes, &.c.
Q. Wherein lieth the evil of expending on vain apparel, unnecessary food, furniture, &c. what should be set apart for pious uses?
A. Hereby we murder the poor, banish the gospel, starve the ministers of Christ, and souls of men, that our intemperance, pride, and other lusts, may be satisfied, Neh. xiii. 10, 11. Mai. iii. S, 9.
Q^ By what means are we to promote the wealth of others? A. By kindness and justice towards them.
Q. How are we to exercise justice towards our neighbours? A. By studying sincerity in our words and deeds to them 5 faithfulness to our promises, contracts, and trusts; by buying and selling at just prices; paying just debts, restoring pledges, and what lost things we have found, and what we have unjustly taken from others.
Q. Why must we restore what we know we have gotten unjustly?
A. Because otherwise we continue in our theft, and cannot expect pardon from God, Lev, vl. 4, 5.
Qj What if by such restitution we should expose our character, and give away all we have?
A. We may male restitution in such a secret manner as not to blemish our character and if this is impossible, better expose our character, and give away all our substance, than expose ourselves to God’s wrath, Lev. vi. 4, 5.
Q. To whom are we to make restitution?
A. To the persons from whom the goods were unjustly taken, or their heirs j or if none of these can be found, to the poor.
Q What is forbidden in the eighth command?
A. Stealing, or injustice towards the wealth of anya
Q^. From whom is it possible for men to steal?
A. Either from themselves or their neighbour.
Q. How do men steal from themselves?
A. By idleness, churlishness, imprudent management, prodigality, rash suretyship, and injustice towards others.
Q. What is idleness? A* It h to live without &
calling, or to be slothful in business, Prov. xviii. 9.
Qj Wherein lies the evil of idleness?
A. It renders us useless and hurtful to men, disbo* nours God, and makes us a ready prey for the devil 1 Tim. v. 13. Matth. xx. 6.
Qj May not believers, whose provision is secured by God’s covenant, be idle? A. No; they must work
with their hands and be diligent in business, Rom. xii. 11. Q. Why then are we commanded to be careful for nothing? A. That forbids only an anxious and sinful care, by which we distrust God’s kindness and promise, but not the diligent use of means to promo; e our wealth. Q^Doth not such diligence hinder our serving of God? A. No, it promotes it 5 nay, is a serving of God, when performed in obedience to his command, Exod. xx. 15.
Q. What is churlishness? A. An aversion to use our wealth in providing things necessary and decent for our place and station, in order to heap up riches, Isa. xxxii.7- Q. Wherein lieth the evil of churlishness. A. It is a distrust of God’s providence; an adoring the world as our God j and an injuring of our outward estate, by withholding the expence of means to promote it, Isa. xxxii. 7. Q. May we not pinch ourselves to give to the Lord I A. Yes j but not to increase riches, 2 Cor. viii. 2. Q. What call you imprudent management? A. Our not using aright the means and opportunities of procuring and furthering our wealth, Prov. x. 4, 5. Q. How prove you imprudent management sinful y A. A good man will guide his affairs with discretion. Q. What is prodigality / A. An unnecessary wasting of our wealth on food, raiment, or other things, above our ability and station; or in gluttony, drunkenness, gaming, whoring, balling, and extravagant charity.
Qj Whatdoyou call extravagant charity? Proy.xxiii.21* A. That which is given to such as we know to be in no need, or who will be encouraged in idleness and wickedness by it; as charity given to beggars, who are able, but unwilling to work; or to monks and friars, to build monasteries, and support superstition, 2 Thess. iii. 10. Q. Wherein lieth the evil of extravagant charity? A. It robs ourselves, and such as are truly needy, and devotes to sinful purposes what belongs to God.
Q. What is rash tureliship? A. Our engaging for
the payment of such sums of our neighbour’s debt, as, if required from u% will much hurt our outward estate. Q. Wherein lieth the evil of rash suretiship I A, It is directly contrary to God’s command, and hath brought many to outward misery, Prov. xxii. 26, 21. and v. 1, 2.
Q. How doth injustice towards others injure our wealth i A. It brings the curse of God into our
estate, either as a math to consume it, or as a plague to slay our own and our children’s souls by it, Deut. xxvhi.
Q. How doth the curse of God consume men’s wealth?
A. It deprives them of prudence to keep it, blasts their endeavours to increase it, and permits others unjustly t» bereave them of it, Zech. v. 4. Job xx.
Q. How doth the curse of God slay the souls of men by their wealth? A. By permitting them to improve it
as an excitement to, and instrument of spiritual idolatry, carelessness about salvation, pride, uncleanness, &c.
Q. How do men steal from their neighbour? A. By taking or keeping from him any part of his wealth, without his voluntary consent and leave, Judg. xvii.
Q. How may stealing be distinguished with respect to the thing stolen?
A. Into stealing of time, office, persons, or goods.
Q, How are we guilty of stealing time? A. By spending the time which belongeth to our master, in idleness, or in our own or other men’s work j wasting time in unnecessary visits, idle talk, and tempting others to do so, &c.
Q. How are we guilty of stealing offices?
A. By depriving our neighbour of his office and business, and sinfully procuring one to ourselves, 2 Sam. xv.
Q. What is man-stealing? A. It is the stealing of
men, women, or children, in order to marry or enslave them ) enticing our neighbours servants from them, &c.
Qj. What is stealing of goods? A. The unjust
taking from others corn, cattle, money, grass, &c.
Q. How may stealing be distinguished with respect to its extent? A. Into stealing of the loan of a thing
while we design to restore ity and stealing with a design to retain it as our property.
Q. How many wTays can stealing be committed
A. In thought, look, word, or deed.
Qj. How is stealing committed in our thoughts?
A. By devising, desiring, and delighting in it, or contriving how to hide or excuse it, 1 Kings xxi. 2 Kings v.
Q. How is stealing committed in our looks? A, By viewing what is our neighbour’s with an evil eye, and taking pleasure in seeing others stealing, Josh. vii. 21. Qj How is stealing committed in our words? A. By commanding, encouraging, defending, denying, or excusing theft, or lying for advantage, 2 Kings v. Q. How is stealing committed in our deeds? A. By our actual bereaving our neighbour of his wealth and outward estate, without his consent, Prov. vi. 30.
Qj How may stealing be distinguished with respect to its openness? A. Into pub lie stealing? which is from
public communities, or by public authority and private stealing, 1 Kings xxi. Josh. vii.
Q. How may stealing be distinguished in respect of the quality of the thing stolen? A. Into sacrilege, which
is the stealing of things dedicate to an holy use j and the stealing oj common things, Acts v. Exod xxii.
Q. How may stealing be distinguished with respect to the manner of transacting it?
A. Into theft, strictly so called, robbery, and oppression. £). What is theft, strictly so called? A. The injuring our neighbour’s wealth secretly, without violence.
Q. What is robbery? A. Our taking by violence
and force, what belongs to our neighbour, Job i. 15, 17. Qj What is oppression? A. It is a mixture of theft
and robbery, whereby we violently take from our neighbour what is his, under pretence of law and right, Mic. ii. £h How are we guilty of common public theft? A. By debasing the coin, stealing out of public treasures, trading in running goods, defrauding magistrates of” their due tribute; and by magistrates making an improper use of public revenues.
Q. How prove you smuggling sinful? A. It is the
occasion of lies and false swearing •, steals from our nation and common parent •, and often God’s curse quickly consumes what is gained by it, Zech. v. 4. Q. How are we guilty of private theft? A. By using unlawful, or too base callings; direct thieving j resetting thieves; breach of trust; detaining just “wages, revenues, or lost things which we have found j and by deceitful borrowing, bargaining, or bankruptcy. Q. When have we an unlawful trade or calling? A. When we have a calling which tends not to the glory of God, and good of mankind, 1 Cor. x. 3 j» (Slues t. 74. in the eighth Commandment, 265
Q. Who have an unlawful calling? A, Fortune-tellers, gamesters, stage-players, sturdy beggars, &c.^
Q. How far is the business of musicians and dancing-masters sinful? A. Not as it moderately refreshes the natural spirits, and teaches a decent behaviour; but only in so far as it promotes balls, lascivious dancing, vanity, and lust, Isa. v. 12. Amos vi. 5.
Q. Whether is an unlawful calling, or a simple act of theft, worst £ A. An unlawful calling is by far the
worst, as it is a continued and deliberate theft. Q. What mean you by direct thieving? A. The secret taking away our neighbour’s property -without his consent, removing land-marks, &c. Josh, vii, Q. How are we guilty of resetting thieves? A. By saving thieves from public justice; keeping, concealing, or buying goods which we have reason to believe are stolen, &c»
Q. How are we guilty of theft by breach of trust? A. By neglecting any thing that engagement, office, or relation binds us to do, for promoting our neighbour’s wealth j and especially by enriching ourselves at the expence of those whose trustees we are, Luke xvi.
O. Who are ordinarily most tempted to this theft I A. Advocates, tutors, stewards, servants, &c. Q. How are we guilty of theft in detaining zvages? A. By with-holding from servants the v.hole, or part of their w7ages, without ground, or for weak reasons j and delaying the payment of them beyond the due time, James v. 4. DeuLxxiv. 15.
Qj How is theft committed in detaining just revenues? A* By our careless or wilful neglect to pay taxes, or rents of land, houses, or money, in clue time, Prov. iii. Q. How is theft committed in detaining things lost?
A. By our concealing them, especially when they are -sought for j or demanding more for restoring them than the owner is pleased to give, Lev. vi. 3, 4.
Q. How are we guilty of theft in deceitful borrowing? A. By our borrowing without a sincere ’ design, and probable view to pay sit at the time set; by careless injuring of the thing borrowed, or in trust; and by refusing or neglecting to return it in due season, Psah xxxvii. 21a Q. By whom it theft committed in bargains and merchandise? A. By both sellers and buyers. 1 Z
Q. How do the sellers commit theft in bargains? A. By selling stolen and insufficient goods as lawful and sufficient; by over-rating, and too highly commending their goods; by taking an advantage of the buyers necessity, ignorance, or credulity; and by using unjust v. eights -and measuies, 1 Thess. iv. 6. Prov. xi. 1. and xx. 9, 23. O. How do the buyers commit theft in merchandise?
A. By slighting and under-rating the goods; by unnecessarily buying them on trust to the seller’s hurt; by taking advantage of his ignorance, necessity, or trust in them; and by undue delay of payment, &c. Prov. xx. 5,14.
Q. What rules should we always observe in bargains?
A. To do to others as we would wish they should do to us in the like case $ and when we are in doubt concerning the rue value of goods, rather to hurt ourselves than our neighbour, Matth. vii. 12. and xx. 15.
Q. How do we commit theft in bankruptcy? A. In rendering ourselves bankrupts by sloth and prodigality; concealing part of our substance from our creditors $ preferring some in payment, whose claims are not better than others; not paying up the abatements which they allow us, if ever we be able, Sec. Horn. xii. 11. and xiii. 8.
Q. How are we guilty of public robbery? A. By ravaging, and levying contributions in our enemies country, destroying their trade, and taking their ships, in an unlawful war; or doing so in a lawful war, in any other design or degree than to promote a solid peace; and by forcing communities from their just rights and privileges.
Q. How is private robbery committed? A. Wher.
one, or a few, do, without warrant from the magistrate, take any thing from their neighbour by violence, Job v. 5.
Q How are men guilty of public oppression? A. By unjust inclosures, depopulations, forestalling, ingroesing, monopolies, unjust taxes, &c. Mic. ii. iv. Isa. v.
£). What are unjust inclosures? A. The inclosing
of fields common to a city or country, for the interest of one o” a few, under pretence of right, Mic. ii. 2.
Q^ What is forestalling? A. Our buying up
goods coming to the market, and hoarding up corn in dearth to enhance the price, Prov. xi. 26.
Q How are” we guilty of sinful ingrossing? A. By adding house to house, field to field, and trade to trade, -when one is svfficient for our family j and by buying up the roost part of any sort of goods to raise the price, 1 — . v«
Q. What is a sinful monopoly? A. Oar restraining of others by law from selling a particular sort of goods, in order that they may raise their prices too high.
Q. When do magistrates oppress with unjust taxes?
A. When they chiefly lay them on the poor and laborious, in order to ease or support naughty and idle persons j or when, without extreme necessity, they mak& them. so heavy, as the subjects can scarce pay them.
Q. What are the branches of private oppression?
A. Extortion, rigorous exaction of debts, and vexatious law-suits, Amos v. 11. Matth. xviii. 28. Prov. iii.
Q, How is oppression committed by private extortions?
A. In servants demanding excessive wages, proprietors burdensome rents, and usurers unreasonable usury; or in masters, tenants, and borrowers, refusing due wages, rents, or usury, Matth. vii, 12.
Q. Is it lawful to receive usury or reward for the loan of’ our money? A. Yes; if it is not from the poorv
but from such as can give it, and in a moderate proportion, Psal. xxxvii. 26. Luke 6. 35. and xrx. 23.
Qj. How then did God forbid the Israelites to take usury? A* He forbade them to take it from their brethren and poor strangers ;•. but allowed them to take it from others, Ex. xxii. 25. Deut. xxxi. 20. Lev. xxiii. 35, 36”, 37.
Ch How is oppression committed in rigorous exaction cf debts?
A. By our exacting what is owing us, to the utter ruin of our neighbour’s outward estate •, detaining for pledges what is necessary to support their life, and upbraiding such as are willing to pay, with their inability.
Q... How is oppression committed by vexatious law-suits?
A. By. ou.r making a trade of buying pitas and weak rights; going to law, without first trying all peaceable means to adjust differences; cr contending at it on trilling and unjust grounds, Matth. v. 1 Cor. vi.
Q, How is sacred robbery and oppression committed?
A- In. our persecuting men for the truth; bereaving them of Gcd*s ordinances*, tearing away their beloved pastors’ y forcing on them a false religion, or p as tors •;,: without a;due call, 1 Kings xii. and xiii.
Q. How. is. secret theft committed?
A- In our denial of sacre,d dues, and making, merchandise of sacred things,
Q. Who are guilty of sacrilege by with-holding sacred dues? A. All in general, and professors, magistrates,
ministers, and heads of families in particular.
Qj. How are men in general guilty of this sacrilege?
A. By the want of due holiness in heart, neglect of fervent prayer for, and giving an holy example to others, or of the due support of God’s ordinances and ministers, or of teachers, and the poor, Neh. xiii. Mai. iii. 8, 9.
Q. How is the want of due holiness in heart and life, and restraint of prayer, a spiritual theft? A. An holy
disposition and pattern, with fervent prayer, is a debt. required of us for our neighbour’s sake, as well as our own j and without them, we are means of hindering the enriching blessing of God, and bringing his curse on ourselves, oar family and country, Gen. xxxix.
Q. How do professors in particular sacrilegiously defraud others?
A. By neglecting to convey to their posterity the truths and ordinances of God, as full, clear, and pure, as xhey received them; and not endeavouring to spread the gospel where it is not, Judges ii. Psalm lxxviii. 3, — 8.
Q^ How do magistrates sacrilegiously defraud men?
A. By neglecting to support faithful ministers and teachers, or to encourage charity-funds *, and by otherwise disposing of the money due to these purposes, 2 Chron. xxix.
£X How are ministers guilty of sacrilege?
A. In buying, seeking, or accepting presentations 5 making their benefice their chief motive to their work, and receiving it without a right to it before God j spending their time and talents in idleness and worldly business neglecting the duly, frequent, and faithful administration of God’s ordinances to their people j suiting their doctrine, worship, discipline, government, and private practice, to the sinful humours of men, for the sake of carnal honour, favour, or gain, ha. lvi. 10, 11, 12. Jer. xxiii. ’
Q. How do parents and masters sacrilegiously defraud their families?
A. In with-holding from them their due privilege of time to worship God, and of family-worship, and of proper instruction in the things of God, Jer. x. 25.
Q. How do we commit Simony, or make merchandise of sacred things?
€fcuest. 75. in the eighth Commandment. 26§
A. By giving, receiving, contemning, forsaking, or prising them for carnal gains, Acts viii. 18. 19.
Q> What sacred things do men make merchandise of?
A. God’s presence, truths, ordinances, gifts, and revenues j the souls of men $ and offices wherein men represent God, Acts viii. 18, 19, 20. Rev.. xviii. 13.
£). How do we make merchandise of God’s presence?
A. By prosecuting carnal ends at the expence of his absence and contriving worldly business in the time of his worship, &c. Ezek. xxxiii. 31. Zech. vii. 5.
O. How do we make merchandise of God’s truths?
A. By hiding, denying, perverting, opposing, or even professing them for carnal honour, pleasure, or gain
Qj How do we make merchandise of God’s ordinances?
A. By carnal ends in dispensing or attending on them, and by neglecting, corrupting, or administering them to improper persons, for carnal favour, honour, or gain*
£). How do men make merchandise of God’s gift — ?
A. By pretending to buy, sell, or compliment others with pardon of sin, the gifts of the Holy Ghost, absolution from church-censures, &c. Acts viii. IS, 19.
Q. How do we make merchandise of sacred revenues I
A. In complimenting our friends with them 3 or voluntarily giving them to support sacrilegious traders or church-officers- not appointed by Christ, as lordly bishops, cardi= Hals, deans, monks, friars, &c. 1 Sam. ii, 36.
Q. How are men’s souls made merchandise of?’
A. In men’s buying or selling imaginary freedom from purgatory y selling themselves to Satan y giving or receiving hire to judge or swear falsely, plead an evil cause, committing whoredom y or otherwise- sinning, or suffering sin in others for carnal favour, honour, pleasure, or gain,
Q. How do we make merchandise of these offices in which men are God’s deputies ?7
A. By procuring offices- in the state and especially in the church for unworthy persons, from any carnal view, Judges ix. 1 Samii. 36.
Q. How is the bestowing of offices in the church. after this manner especially sinful?
A. As hereby, for carnal favour,. honour, pleasure, or gain, the offices of Christ’s house are sold to unworthy persons, and; they -are set up to receive sacred revenues, m*x*> Z 3 der men’s souls, and trade in selling divine things, Tit. i.
Q. Why should we carefully avoid stealing?
A. It greatly injures ourselves and others, is contrary to scripture, reason, and the nature of GoU, and exposes to his wrath, Zech. v. 4. 1 Cor. vi. 10. and v. 11.
Q. How can stealing be contrary to the nature of God, when he commanded the Israelites to borrow of the Egyptians without paying again, and to take the Canaanites’ possession from them? A. The Egyptians owed the
Israelites wages for their labour: and God commanded Israel to ASK, (as the word should be rendered), not to BORROW from them: and besides, God, who is supreme Proprietor of all things, could as justly turn out the rebellious Egyptians and Canaanites, and give their property to Israel, as a master can turn cut a rebellious servant, and give his place and privileges to another.
O. How may we attain to true and genuine honesty?
A. By a solid trust, and living on God in Christ as our Father and portion •, the application of Christ’s death, for crucifying the world to us, and us to- it; and by living in the view of God’s omniscience, the shortness of our life, the judgment to come, and the unprofitableness of gaining the whole world, if we lose our own soul.