THE EIGHTH COMMANDMENT.
"Thou shalt not steal."-- Exodus 20:15.
There is no commandment against which human ingenuity has brought more evasions to bear than this. Property itself is theft, says the communist. "It is no grave sin," says the Roman text-book, "to steal in moderation"; and this is defined to be, "from a pauper less than a franc, from a daily labourer less than two or three, from a person in comfortable circumstances anything under four or five francs, or from a very rich man ten or twelve francs. And a servant whom force or necessity compels to accept an unjust payment, may secretly compensate himself, because the workman is worthy of his hire."[37] A moment's reflection discovers this to be the most naked rationalism, choosing some of the commandments of God for honour, and some for contempt as "not very grave" and wholly ignoring the principle that whoever attacks the code at any one point "is guilty of all," because he has despised it as a code, as an organic system.
Nothing is easier than to confuse one's conscience about the ethics of property. For the arrangements of various nations differ: it is a geographical line which defines the right of the elder son against his brothers, of sons against daughters, and of children against a wife; and the demand is still more capricious which the state asserts against them all, under the name of succession duty, and which it makes upon other property in the form of a multitude of imposts and taxes. Can all these different arrangements be alike binding? Add to this variability the immense national revenues, which are apparently so little affected by individual contributions, and it is no wonder if men fail to see that honesty to the public is a duty as immutable and stern as any other duty to their neighbour. Unfortunately the evil spreads. The same considerations which make it seem pardonable to rob the nation apply also to the millionaire; and they tempt many a poor man to ask whether he need respect the wealth of a usurer, or may not adjust the scales of Mine and Thine, which law causes to hang unfairly.
It is forgotten that a nation has at least the same authority as a club to regulate its own affairs, to fix the relative position and the subscription of its members. Common honesty teaches me that I must conform to these rules or leave the club; and this duty is not at all affected by the fact that other associations have different rules. In three such societies God Himself has placed us all--the family, the Church, and the nation; and therefore I am directly responsible to God for due respect to their laws. It is not true that the statute-book is inspired, any more than that the regulations of a household are divinely given. Yet a Divine sanction, such as rests upon the parental rule of fallible human creatures, hallows also national law. I may advocate a change in laws of which I disapprove, but I am bound in the meantime to obey the conditions upon which I receive protection from foreign foes and domestic fraud, and which cannot be subjected to the judgment of every individual, except at the cost of a dissolution of society, and a state of anarchy compared with which the worst of laws would be desirable.
This revolt of the individual is especially tempting when selfishness deems itself wronged, as by the laws of property. And the eighth commandment is necessary to protect society not merely against the violence of the burglar and the craft of the impostor, but also against the deceitfulness of our own hearts, asking What harm is in the evasion of an impost? What right has a successful speculator to his millions? Why should I not do justice to myself when law refuses it?
There is always the simple answer, Who made me a judge in my own case?
But when we regard the matter thus, it becomes clear that honesty is not mere abstinence from pillage. The community has larger claims than this upon us, and is wronged if we fail to discharge them.
The rich man robs the poor if he does not play his part in the great organisation by which he is served so well: every one robs the community who takes its benefits and returns none; and in this sense the bold saying is true, that every man lives by one of two methods--by labour or by theft.
St. Paul does not exhort men to refrain from theft merely in order to be harmless, but to do good. That is the alternative contemplated when he says, "Let the thief steal no more, but rather let him labour, working with his hands the thing that is good, that he may have whereof to give to him that hath need" (Ephesians 4:28).
FOOTNOTES:
[37] Gury, Compend., i., secs. 607, 623.