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ders, treachery, perjury, drunkenness, and infamous pollution and disease and misery of every kind, by which such receptacles are distinguished.

734. There is a certain levity of speech, in relation to this subject, prevailing among many who wish to be considered as respectable characters, which proceeds from a contracted view of the consequences of human actions. They conceive that no great harm can be done to society by a few insulated actions of the kind alluded to, especially if they be concealed from general observation; and that the Creator will be disposed to make every allowance for human frailty.

But let such remember that if it were right to violate this or any other law of the Creator in one instance, it would be right in a thousand, in a million, and in eight or ten hundred millions of instances; and then all the revolting scenes now alluded to, and more, would inevitably take place. And, therefore, every man who, from levity and thoughtlessness, or from a disregard to the laws of Heaven, persists in such unhallowed gratifications, indulges in a practice which, were it universally to prevail, would sap the foundations of all moral order, exterminate the most endearing relations of society, open the floodgates of all iniquity, and, at length, empty the world of its inhabitants. [Dr. Dick.]

705. What is the great design of this precept? 706. What is the extent of this prohibition?

707. What proof is there of the sacred character of this institution? 708. What is the limit of this institution?

709. Is marriage a civil as well as a divine institution?

710. What are the requisites of a valid marriage?

711. What remarks are made upon the marriage ceremony?

712. Is marriage a temporary contract?

713. Is there no act which may legally terminate this relation during the lifetime of the parties?

714. What are the duties common to husband and wife?

715. What special duty of the wife is first mentioned?

716. What are the evils of an improper attention to dress?

717. What special duty of the wife is next exhibited?

718. The last special duty of the wife mentioned?

719. How does it appear that God regards it as highly beneficial?

720. What benefits do experience and observation prove it to be adapted

to bestow?

721. What are the subjects collateral to marriage?

722. How does it appear that polygamy, or the having more wives than one at the same time, is contrary to the law of God?

723. What other reasons are there for considering polygamy unlawful? 724. What is meant by divorce?

725. On what accounts may the marriage contract be dissolved?

726. From the language of Christ, just quoted, how is the marriage contract to be regarded?

727. Did not God permit divorce, to the Jewish nation, on other grounds beside incontinence ?

728. May inferior causes justify the separation of husband and wife, or their living apart from each other?

729. What cogent reasons are there, even on natural principles, for lawgivers making the marriage contract indissoluble during the joint lives of the parties?

730. What other prominent grounds for divorce, beside adultery, are assigned by human laws?

731. What effects are to be apprehended from facility in obtaining divorces?

732. How may we be aided in keeping this commandment?

733. Tendency of a universal violation of this commandment?

734. What levity of speech, in relation to this subject, ought to be censured, and laid aside?

EIGHTH COMMANDMENT.

"Thou shalt not steal."

735. I. THE design of this commandment is to guard property against fraud and open violence. It places a sacred inclosure around it, into which no person must enter without the consent of the proprietor.

The commandment implies that individuals have an exclusive right to the possession and disposal of certain things; that others have, of course, no right to interfere with the possession of them; and it also implies that there is a tendency in human nature to such interference, which requires to be suppressed by law, divine as well as human.

When the Creator had arranged our globe in the form in which we now behold it, he furnished it with everything requisite for the support and accommodation of living beings, and bestowed the whole of its riches and decorations as a free grant to the sons of men. The earth has, in every age, brought forth abundance to supply the wants of all the living beings it contains; and there is still ample room on its surface for the accommodation and support of thousands of millions of the human race, in addition to those which now exist. But mankind have never yet agreed about the division of this ample gift of the Creator; for every one is disposed to think that his share in it is too small, and is continually attempting to make inroads upon the allotment of his neighbors. To this disposition is to be ascribed more

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than one half of all the evils which have afflicted the world in every age since the fall of man.

To counteract such a propensity in mankind, and to regulate their conduct in relation to property, is the great object of this command, "Thou shalt not steal."

II. Right of Property.

736. It is unnecessary to engage in an inquiry how property is acquired. The subject has been discussed by philosophers, and different theories have been proposed and defended.

(1.) It has been said to originate in the right of occupancy; or, that he who first took possession of a part of the common field of nature, became its rightful proprietor. This implies more than first discovering, or visiting it supposes the actual occupancy and care of the land.

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(2.) It has been founded on the right of labor: that is, it has been supposed that a man, by cultivating a part of the soil, was entitled to claim, not only the produce, but the soil, as his own.

(3.) It has been referred to the will of God, who, having created all things for the use of man, gave liberty to every individual to appropriate to himself what was necessary to the supply of his wants..

(4.) Without troubling ourselves with the discussion of these theories, it is sufficient to remark, that, in a state of society, property is ascertained and guarded by the law of the land. As it points out the various ways in which it may be acquired, and secures it to the rightful possessor, so it determines in all controversies which arise between two or more individuals, who is the rightful owner of a field, a house, money, &c.

III. Nature of the Act prohibited in the Eighth Precept. 737. The act here prohibited, is the appropriation to ourselves, by our own act, encouragement, or connivance, of that which we know belongs to another.

A man would not be chargeable with stealing, who should seize another man's property, believing it to be his own, and should endeavor to establish his claim to it at law: although his right was not valid, his intentions

would not be dishonest. But he is a transgressor of this commandment, who takes what he knows belongs to another man; and although he shall have attained the sanction of law by such acts as the unprincipled too often employ, he is a thief or robber in the estimation of God.

Upon the obvious principle that this commandment is virtually invaded when we possess ourselves, or remain in possession, of that which rightfully belongs to another, a distribution may be made of offenses, into the following or similar classes.

IV. Various Classes of Theft Prohibited.

(1.) Domestic Theft

738. Where children secrete, for their own use, the property of their parents. This kind of theft generally is that which prepares the way for more open theft, and should be effectually suppressed at the earliest period. "Whoso robbeth his father or his mother, and saith, It is no transgression; the same is the companion of a destroyer." Prov. xxviii. 24.

Domestic theft is also practiced by servants, when they take something belonging to their masters or employers which they would not feel at liberty to take if these were observing them. The value of the thing does not affect the nature of the act. It is as truly stealing, to take without leave one cent as one hundred. "Exhort servants to be obedient to their own masters; not purloining, but showing all good fidelity." Tit. ii. 9, 10.

(2.) Common Theft.

739. This has been sufficiently explained. It is distinguished from robbery only in the manner of committing it. The former is secret; the latter is more bold and open. Robbery is accompanied with violence, threatened or actually employed, to compel a surrender or to overcome resistance.

(3.) Sacrilege

740. Theft of the property belonging to a church, or of anything devoted to the service of God.

This crime is comparatively rare, partly because the

temptations to it are neither frequent nor great; partly because men are restrained by a sense of religion; and partly because it would cover the guilty with indelible infamy. "Will a man rob God? Yet ye have robbed me-in tithes and offerings. Ye. are cursed with a curse." These tithes were required to be paid for the support of the ministers, and sacrifices of the temple service. This would seem to teach that, under the New Testament economy, the withholding of due support to ministers of the Gospel is also robbery of God, when the people are able to give such support.

(4.) Peculation—

741. Theft of the public money: the concealing and devoting to private use any public property. This crime is often committed, and by persons who pass in the world for honorable men, and who look down with ineffable contempt upon the obscure culprit who practices his depredations upon a confined scale. It is as unjust secretly to take the property of the community as of an individual; in the former case many are injured, in the latter, one only. Render, therefore, to all their dues; custom to whom custom." This prohibits all evading of the duties and taxes imposed by government; also of post-office claims.

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The man of office, who, by embezzlement or unfair exactions and charges, fills his purse out of the public treasury, stands on a lower level, in respect to moral guilt, than the contemptible wretch who goes from house to house, pilfering whatever he can find.

"For services rendered to public bodies almost all men demand a greater reward than they would dare to claim from individuals. For commodities sold to them, they demand a higher price; seeming to think that there is no wrong in demanding more of public bodies for the same service, or the same commodity, than of individuals, because public bodies are more able to pay. In settling accounts with them, they claim greater allowances; and in every transaction plainly intend to get more than custom and equity have permitted in the private business of mankind. The single article of perquisites is a gulf of voracity which has no bottom." [Dr. Dwight.]