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 and force are implied in the former. We shall therefore begin with the first: "Thou shalt not steal." It is to be observed, that by the word " theft" is understood not only the taking away of any thing from its rightful owner, privately and without his consent; but also, the possession of that which belongs to another, contrary to the will, although not without the know ledge, of the true owner. That the detention of the property of another, under these circumstances, constitutes theft is undeniable, unless we are prepared to say, that he who prohibits theft does not also prohibit rapine, which is accomplished by violence and injustice; whereas, according to St. Paul, " extortioners shall not possess the kingdom of God;" and the same Apostle declares, that extortion of every sort is to be avoided.

Although rapine, which, besides the deprivation of his property, offers a violent outrage to the injured party, and subjects him to insult and contumely, is a more grievous sin than theft, yet it cannot be matter of surprise, nor is it without good reason, that the divine prohibition is expressed under the lighter name of "theft, not under the heavier one of" rapine: theft is more general and of wider extent than rapine; a crime of which they alone can be guilty, who are superior to their neighbour in brute force. It is obvious, however, that when lesser crimes are forbidden, greater enormities of the same sort are also prohibited.

The unjust possession and use of what belongs to another are expressed by different names. To take any thing private from a private individual is called " theft;" from the public, peculation: to enslave and appropriate the freeman or servant of another is called "man-stealing:" to steal any thing sacred is called " sacrilege;" a crime the most enormous and sinful of all, yet so common in our days, that what piety and wisdom had appropriated to the divine worship, to the support of the ministers of religion, and to the use of the poor, is employed in satisfying the cravings of individual avarice, and converted into a means of ministering to the worst passions.

But, besides actual theft, the will and desire are also forbidden by the law of God: the law is spiritual: it regards the soul, the principle of our thoughts and designs: " From the heart," says our Lord, " come forth evil thoughts, murders, adulteries, fornications, thefts, false testimonies."

The grievousness of the sin of theft is sufficiently seen by the light of natural reason alone: it is a violation of justice which gives to every man his own. In order that every man, unless we dissolve all human society, may securely possess what he has justly acquired; it is necessary that stability be given to the distribution and allotment of property, fixed, as it has been, by the law of nations from the origin of society, and