Chapter I: Front Matter (1)

A Body of Divinity

A BODY OF DIVINITY:

WHEREIN THE DOCTRINES OF THE CHRISTIAN RELIGION ARE EXPLAINED AND
DEFENDED.

BEING THE SUBSTANCE OF SEVERAL LECTURES ON THE ASSEMBLY’S LARGER
CATECHISM.

BY THOMAS RIDGLEY, D. D.

WITH NOTES, ORIGINAL AND SELECTED,
BY JAMES P. WILSON, D. D.

IN FOUR VOLUMES.

_VOL. IV._

FIRST AMERICAN, FROM THE THIRD EUROPEAN EDITION.

PHILADELPHIA:

PRINTED BY AND FOR WILLIAM W. WOODWARD, CORNER OF CHESNUT AND SOUTH
SECOND STREETS.

1815.

THE CONTENTS OF THE FOURTH VOLUME.

QUEST. CXXXVII, CXXXVIII, CXXXIX. An Explication of the Seventh Commandment. _Page_ 9

_THE government of the affections_ 10

_All uncleanness forbidden_ ibid

_Polygamy was ever unlawful_ 11

_The aggravations of uncleanness_ 13

_The occasions of it_ 14

_Of Theatres—a note_ 15

QUEST. CXL, CXLI. An Explication of the Eighth Commandment 16

_Of frugality and diligence_ 17

_Of justice in our dealings_ 19

_Of charity to the poor_ 20

_To whom to be extended_ ibid

_And in what proportion_ 21

QUEST. CXLII. The Sins forbidden in the Eighth Commandment 22

_Of theft and breach of trust_ 23

_Of borrowing and not paying_ ibid

_Whether_ Israel _was guilty of it_ 24

_Of plunder in war and oppression_ 25

_Of unjust law-suits_ 26

_Of sinful usury_ 27

_Restitution a duty. Objections answered_ ibid

QUEST. CXLIII, CXLIV, CXLV. An Explication of the Ninth Commandment 28

_The duties required_ 29

_Sins forbidden_ 31

_Of bearing false witness_ 32

_Of lying. The definition of a lie_ 33

_Its various kinds_ ibid

_The midwives report, in_ Exod. i. 19. _no lie_ 34

_Of_ Rahab’s _lie_, Josh. ii. 4, 5. ibid

_Of_ Jacob’s _deceit, in_ Gen. xxvii. 19. 35

Elijah’s _treatment of the_ Syrian _host_ 36

Paul’s _answer relating to the high priest_ 37

David’s _lie to_ Ahimelech, _in_ 1 Sam. xxi. 2. 38

_His feigned madness at_ Gath, _ver._ 13-15. ibid

_Of hypocrisy_ 39

Paul _and_ Daniel _vindicated_ 40

_Of reproach. It differs from reproof_ 42

_Things unjustly made the matter of it_ 43

_Aggravations thereof_ 44

Elisha _reproached at_ Bethel Ibid

_Of backbiting. Instances of it_ 48

QUEST. CXLVI, CXLVII, CXLVIII. An Explication of the Tenth Commandment 50

_Contentment required in every state_ 50

_Motives to it under various troubles_ 51

_The corruption of Nature forbidden_ 56

_Of covetousness and its aggravations_ 58

_Excuses for it answered_ 59

_Remedies against discontent_ 61

QUEST. CXLIX. Of man’s inability to keep the Commandments of God 62

_How man sins daily_ 63

_Of sinful thoughts_ 64

_The kinds, causes and cure of them_ ibid

_Of sinful words and actions_ 66

QUEST. CL. All sins not equally heinous 67

QUEST. CLI. The aggravations of sin, and whence they arise 67

_From the parties offending or offended_ 68

_From the nature and quality of the offence_ 70

_From the circumstances of it_ 72

QUEST. CLII, CLIII. Of the Desert of Sin, and of the means of escaping God’s wrath 74

_Wrath of God not passion_ 75

_How faith and repentance are the means of salvation_ 76

_Note on procrastination_ 78

QUEST. CLIV. Of the Ordinances, or outward means of grace 79

_Ordinances described_ ibid

_By what ordinances Christ communicates his benefits_ 81

_Singing God’s praises of divine institution_ 82

_A gospel ordinance_ 83

_To be public and united_ 84

_Of musical instruments, a note_ 85

_It is necessary to sing with understanding_ ibid

David’s _Psalms still proper to be sung_ 89

_Imprecations therein how used_ 91

_Of hymns of human composure_ 95

_Scripture Psalms and hymns preferable_ 96

QUEST. CLV. How the Word is made effectual to salvation 99

_It enlightens and convinces of sin_ 101

_It humbles and drives out of self_ 102

_It draws to Christ_ 103

_Other instances of its efficacy_ 104

QUEST. CLVL, CLVII. The Word of God to be read by all 106

_The Word is to be read publicly_ 107

_In families also, and in private_ 108

_How the Papists oppose this_ 109

_Their objections answered_ 110

_Translation of scripture vindicated_ 112

_How the scripture should be read_ 113

_Expositions to be consulted_ 117

_And various translations_ ibid

_Of marginal references_ 118

_Of supplemental additions_ 119

_Texts to be compared with their contexts_ 121

_One part of scripture illustrates another_ 122

_Parallel scriptures to be compared_ 124

_Rhetorical figures used in scripture_ 130

_References there to different governments_ 135

_To the civil affairs of_ Jews _and others_ 136

_To civil and religious officers_ 139

_Of_ Publicans, Pharisees, Sadducees, Samaritans 140

_General rules for explaining scripture_ 144

QUEST. CLVIII, CLIX, CLX. Of preaching and hearing the Word 146

_The qualifications of ministers_ 147

_How the word is to be preached_ 151

_Diligently, plainly, faithfully_ 152

_Wisely. Wherein this consists_ 154

_Zealously and sincerely_ 155

_Duties to be performed_ 157

_Before hearing_ 158

_In hearing, and after it_ 159

QUEST. CLXI, CLXII, CLXIII, CLXIV. Of the Sacraments 160

Sacrament. _Its meaning_ 161

_Its nature and matter_ ibid

_How a sign or seal_ 163

_To whom to be administered_ 166

_Benefits conveyed therein_ 167

_How effectual to salvation_ ibid

_By whom to be administered, in note_ 168

_Various sacraments of old_ 171

_Now but two_ 172

QUEST. CLXV. Of Baptism. 174

_Baptism a gospel ordinance_ ibid

_Instituted by Christ_ 177

_Note_, Βαπτιζω _a generic term_ 175

_In whose name to be performed_ 178

_What signified in it_ 179

_An expectation of privileges_ 181

_An acknowledgment of obligations_ ibid

_The right of children to it—in a note_ 182

QUEST. CLXVI. Of the subjects and mode of Baptism 183

_To whom Baptism is not to be administered_ ibid

_Infants of believers, their right to baptism_ 186

_By covenant—a note_ 187-193

_May be dedicated in faith_ 187

_Are included in the covenant_ 194

_Are termed holy_ 196

_Were circumcised_ 198

_And ought to be baptized_ 199

_Objections answered, taken_

_From infants’ want of grace_ 200

_From the want of precept or example_ 201

_From Christ’s own Baptism_ 206

_Infant baptism no novelty_ 207

_Practised by the ancient church_ ibid

_Baptism an ordinance of dedication_ 186

_An objection answered_ ibid

_How believers may dedicate their infants in faith_ 187

_An objection answered_ 194

_Of the mode of Baptism_ 216

Baptism, _the meaning of the word_ ibid

_To be performed by pouring or sprinkling_ 218

_Objections answered_ 219

_Persons going down into the water_ 220

John’s _baptizing at_ Ænon 222

_Our being buried with Christ_ 225

_Of the sign of the cross_ 228

_Of sureties in Baptism_ ibid

QUEST. CLXVII. How Baptism should be improved 229

QUEST. CLXVIII, CLXIX, CLXX. Of the Lord’s supper 234

_The Lord’s supper is a gospel ordinance_ 236

_It was instituted by Christ_ ibid

_By whom to be administered_ 237

_Of the elements, how consecrated_ ibid

_The actions to be performed_ 238

_The gesture to be used_ 239

_Of some Popish irregularities_ 240

_Things signified in the Lord’s supper_ 242

_What faith should then fix on_ 244

_Qualifications of communicants_ 245, 263

QUEST. CLXXI. Of preparation for the Lord’s supper 246

_Of self examination_ ibid

_Things to be enquired into. Our state_ 247

_How this may be known_ ibid

_Our sense of sin_ 248

_Our wants_ 249

_Our knowledge of divine things_ 251

_The truth and degree of our graces_ 253

_Our love to the brethren_ 255

_How this may be discerned_ 256

QUEST. CLXXII, CLXXIII. Who fit to be Communicants 258

_Doubting Christians, their case_ 259

_Encouragement for them_ ibid

_Promises made to them_ 260

_Advice offered them_ 262

_The wicked to be kept from the Lord’s table_ 263

_Objections answered_ 264

QUEST. CLXXIV, CLXXV. Of the duties required _in_ and _after_ receiving the Lord’s supper 268

_What meditations proper at this ordinance_ 269

_Graces to be then exercised_ 270

_We are to rejoice in Christ’s love_ 273

_Properties of his love_ ibid

_To renew our covenant, and how_ 275

_To express a love to all saints_ 276

_What behaviour unsuitable_ ibid

_Vows, how to be made there_ 278

_How to be fulfilled_ ibid

_A frequent attendance, how encouraged_ 280

QUEST. CLXXVI, CLXXVII. Wherein Baptism and the Lord’s supper agree, and wherein they differ 281-284

QUEST. CLXXVIII. Of Prayer 285

_Of the kinds and parts of prayer_ 287

_Confession of sin the duty of all_ 288

_An objection answered_ ibid

_How to be performed_ 290

_What sins to be confessed_ ibid

_The sin of our nature_ ibid

_And all actual transgressions_ 291

_Thankfulness for mercies, a duty_ 293

_In every age and condition of life_ ibid

_For relative and personal mercies_ 294

QUEST. CLXXIX, CLXXX, CLXXXI. To whom, and in whose name we must pray 298

_We are to pray to God only_ 299

_What it is to pray in Christ’s name_ 300

_Why we are to pray in his name_ 301

QUEST. CLXXXII, CLXXXIII, CLXXXIV. Of the Spirit’s help in prayer; for whom and for what we are to pray 302

_The Spirits assistance in prayer_ 303

_What this supposes_ ibid

_It respects the matter of prayer_ ibid

_The inward frame of heart_ 304

_And the success of the duty_ 306

_Of raised affections in prayer_ 308

_Persons to be prayed for, are_

_The whole church militant_ 309

_The ministers of Christ_ 311

_Our enemies, and all men living_ 312

_Purgatory a fiction_ 315

_The dead are not to be prayed for_ 314

_The opinion of the ancients about it_ 315

_Nor they who have sinned the sin unto death_ 318

_What that sin is_ ibid

_Whether now committed_ 319

_Doubts about it resolved_ 320

_What things we are to pray for_ 322

QUEST. CLXXXV. How we are to pray 323

_With a suitable frame_ ibid

_In the exercise of grace_ 324

_What necessary thereunto_ 334

_Of faith in prayer_ 329

_Promises of help in prayer_ 330

_Promises of God’s hearing prayer_ 331

_Objections against praying answered_ 332

_Love to God to be exercised in prayer_ 333

_Discouragements from praying removed_ 336

QUEST. CLXXXVI, CLXXXVII. Of the Rule for our direction in prayer 338

_How the word of God directs herein_ 339

_What expressions equivalent to promises_ 342

_Promises of outward blessings_ 344

_Of spiritual and temporal_ 345

_Promises to the afflicted_ 346

_To the depressed in prayer_ 347

_Respecting ordinances_ 349

_Of grace and peace_ 350

_How these are of use in prayer_ 351

_Reproofs are of use in prayer_ 353

_So are prayers recorded in Scripture_ 354

_Inferences from these directions_ 355

_The Lord’s prayer a special direction_ 356

QUEST. CLXXXVIII, CLXXXIX. The Preface of the Lord’s Prayer explained 359

_God, how a Father to men_ 360

_First known, then addressed as such_ 362

_How to be prayed to as being in heaven_ 365

_Child-like dispositions required in us_ 364

QUEST. CXC. The first Petition explained 368

_God’s name, what meant by it_ 369

_How he sanctifies it himself_ ibid

_How sanctified in redemption_ 370

_How under the legal dispensation_ 371

_How under the gospel_ 373

_What intended by_, Hallowed be thy Name 375

_What to be prayed for, that we may do it_ 376

_What to be deprecated to that end_ 379

_When God’s name is hallowed_ 381

_How, when things are disposed to his glory_ 382

QUEST. CXCI. The second Petition explained 384

_Of God’s providential kingdom_ 385

_Of his kingdom of grace_ 386

_Satan’s kingdom, how to be destroyed_ 387

_How we are to pray for its destruction_ 388

_Christ’s kingdom, how to be advanced_ 389

_How we are to pray for its advancement_ 390

_And that his kingdom of glory may come_ 394

QUEST. CXCII, The third Petition explained 396

_Of prayer to an unchangeable God—in note_ 397-402

_Our averseness to the will of God_ 402

_Of praying that his will may be done_ 403

QUEST. CXCIII. The fourth Petition explained 407

_What supposed in praying for daily bread_ 407

_What intended in praying for bread_ 409

_Why we call it ours_ 410

_What we are to understand by_ this day 411

_This petition respects ourselves and others_ 412

QUEST. CXCIV. The fifth Petition explained 414

_The case of man when charged with guilt_ 415

_Pardon, none but God can give it_ 417

_All are to pray for it_ 418

_How God is to be considered when we pray thus_ 420

_Of our forgiving others_ 425

_What meant thereby_ 424

_Arguments to induce thereunto_ 426

_Of doing it without satisfaction_ ibid

_An objection answered_ 428

_When a sign of God’s forgiving us_ 429

QUEST. CXCV. The sixth Petition explained 431

_What this Petition supposes_ 432

_How God tempts, and why_ 433

_God not the cause of sin—in note_ 433-435

Deliver us from evil, _how understood_ 438

_Temptations arise from prosperity_ 439

_From adversity_ 441

_From the flesh_ 442

_From Satan_ 443

_When from him, and when from ourselves_ 445

_Remarks upon Satan’s temptations_ 446

_They increase sin_ 448

_Are suited to every age_ 449

_And to the tempers of men_ 451

_He endeavours to prevent conviction_ 452

_To hinder preaching the gospel_ 453

_To prevent closing with Christ_ 454

_He injects blasphemous thoughts_ 457

_He tempts to despair_ 458

_How we are to pray against temptation_ 461

QUEST. CXCVI. What the conclusion of the Lord’s Prayer teacheth 465

_The Doxology explained_ 466

_The pleas contained in it_ 467

_The meaning of the word_ Amen 468

_Whether all should say aloud_, Amen 471

THE _DOCTRINES_ OF THE CHRISTIAN RELIGION EXPLAINED AND DEFENDED.

Quest. CXXXVII., CXXXVIII., CXXXIX.

QUEST. CXXXVII. _Which is the seventh Commandment?_

ANSW. The seventh Commandment is, [_Thou shalt not commit
adultery._]

QUEST. CXXXVIII. _What are the duties required in the seventh
Commandment?_

ANSW. The duties required in the seventh Commandment, are, chastity
in body, mind, affections, words, and behaviour; and the
preservation of it in ourselves and others; watchfulness over the
eyes, and all the senses; temperance, keeping of chaste company,
modesty in apparel, marriage by those that have not the gift of
continency; conjugal love, and cohabitation, diligent labour in our
callings, shunning all occasions of uncleanness, resisting
temptations thereunto.

QUEST. CXXXIX. _What are the sins forbidden in the seventh
Commandment?_

ANSW. The sins forbidden in the seventh Commandment, besides the
neglect of the duties required, are, adultery, fornication, rape,
incest, sodomy, and all unnatural lusts, all unclean imaginations,
thoughts, purposes, and affections, all corrupt or filthy
communications, or listening thereunto; wanton looks, impudent, or
light behaviour; immodest apparel; prohibiting of lawful, and
dispensing with unlawful marriages, allowing, tolerating, keeping of
stews, and resorting to them; intangling vows of single life; undue
delay of marriage, having more wives or husbands than one, at the
same time; unjust divorce, or desertion; idleness, gluttony,
drunkenness, unchaste company, lascivious songs, books, pictures,
dancings, stage plays, and all other provocations to, or acts of
uncleanness, either in ourselves or others.

This Commandment respects, more especially, the government of the affections, and the keeping our minds and bodies in such an holy frame, that nothing impure, immodest, or contrary to the strictest chastity, may defile, or be a reproach to us, or insinuate itself into our conversation with one another. And, in order thereunto, we are to set a strict watch over our thoughts and actions, and avoid every thing that may be an occasion of this sin, and use those proper methods that may prevent all temptations to it. Therefore we ought to associate ourselves with none but those whose conversation is chaste, and such as becomes Christians, to abhor all words and actions that are not so much as to be named among persons professing godliness. As for those who cannot, without inconveniency, govern their affections, but are sometimes tempted to any thing that is inconsistent with that purity of heart and life, which all ought religiously to maintain, it is their duty to enter into a married state; which is an ordinance that God has appointed, to prevent the breach of this Commandment. And this leads us to consider the sins forbidden therein, together with the occasions thereof.

I. Concerning the sins forbidden in this Commandment. And,

1. Some are not only contrary to nature, but inconsistent with the least pretences to religion; which were abhorred by the very Heathen themselves, and, by the law of God, punished with death; which punishment, when it has not been inflicted, God has, by his immediate hand, testified his vengeance against sinners, by raining down fire and brimstone from heaven, as he did upon the inhabitants of Sodom and Gomorrha, Lev. xviii. 22,—25. chap. xx. 13, 15, 16. Rom. i. 24, 26, 27, 28. Gen. xix. 24. These sins are called in this answer, incest, sodomy, and unnatural lusts. To which we may add, offering violence to others, and thereby forcing them to do what they could not even think of, but with abhorrence; this is called rape; and, by the law of God, the guilty person was punished with death, Deut. xxii. 25.

2. There are other sins, whereby this Commandment is violated; which, though more common, are, nevertheless, such as are attended with a very great degree of guilt and impurity. These are either, such as are committed by those who are unmarried, _viz._ fornication, or by those who are married, as adultery; the latter of which, by the law of God, was punished with death, Lev. xx. 10. as contained in it several aggravating circumstances; inasmuch as hereby the marriage contract is violated; that mutual affection, which is the end of that relation broken; and thereby the greatest injury is done to the innocent as well as ruin brought on the guilty. However, both these sins agree in this, that they proceed from a corrupt heart; as our Saviour says, Mat. xv. 19. and argue the person that is guilty of them, alienated from the life of God. And to this we may add,

3. That, another sin forbidden in this Commandment is, polygamy, or a having more husbands, or wives, than one, at the same time; together with that which often accompanies it, _viz._ concubinage. It is beyond dispute, that many good men have been guilty of this sin, as appears by what is recorded, in scripture, concerning Abraham, Jacob, David, _&c._ and we do not find that they are expressly reproved for it, which has given occasion to some modern writers, to think that it was not unlawful in those ages, but was afterwards rendered so by being prohibited under the gospel-dispensation[1]. This, indeed, cuts the knot of a very considerable difficulty; but it contains another that is equally great; inasmuch as hereby it does not appear to be contrary to the law of nature; and therefore I would rather chuse to take another method to solve it, viz. that many bad actions of good men are recorded in scripture, but not approved of, nor proposed for our imitation. Of this kind I must conclude the polygamy and concubinage of several holy men, mentioned in scripture, to have been. And that it may appear that this practice was not justifiable, let it be observed,

(1.) That, some sin or other is often expressly mentioned, as the occasion hereof. Thus Abraham’s taking Hagar, was occasioned by Sarah’s unbelief; because the promise of her having a son was not immediately fulfilled, Gen. xvi. 1, 2. And Jacob’s taking Rachel to wife after Leah, and his own discontent arising from it, was occasioned by Laban’s unjust dealing with him, and his going in unto Bilhah, was occasioned by Rachel’s unreasonable desire of children; and his taking Zilpah, by Leah’s ambitious desire of having pre-eminence over Rachel, by the number of her children, chap. xxix, and xxx.

(2.) This was generally attended with the breach of that peace, which is so desirable a blessing in families, and many disorders that ensued hereupon. Accordingly, we read of an irreconcilable quarrel that there was between Sarah and Hagar; and Ishmael’s hatred of Isaac, which the apostle calls _persecution_, Gal. iv. 39. And to this we may add, the contentions that were in Jacob’s family, and the envy expressed by the children of one of his wives, against those of another; and the opposition which one wife often expressed to another as that of Peninnah, one of the wives of Elkanah, to Hannah, the other. Therefore we must conclude, that Isaac’s example is rather to be followed in this matter, who had but one wife, and he loved her better than many of the patriarch’s did theirs; whose love was divided among several.

_Object._ 1. If polygamy was a sin against the light of nature, it is strange, that it should be committed by good men; and, that they should live and die without repenting of it, nor be, in the least, reproved for it; as we do not find that they were, in scripture.

_Answ._ It was indeed, a sin, which they might have known to be so, had they duly considered it, in all its circumstances and consequences; but this they did not; and therefore it was not so great a sin in them, as it would be in us, who have clearer discoveries of the heinous nature of it. Therefore, if we suppose they repented of all sin agreeably to the light they had, they might be saved; and this, though unrepented of, was no bar to their salvation, supposing they knew it not to be a sin; and God’s not having explicitly reproved them for it, argues only his forbearance, but not his approbation of it.

_Object._ 2. It is farther objected, that God says, by Nathan, to David, _I gave thee thy master’s wives into thy bosom_, 2 Sam. xii. 8. therefore, that which God gives, it is not unlawful for man to receive.

_Answ._ The meaning of that scripture in general, is, that God made him king; and then, according to the custom of the eastern kings, he took possession of what belonged to his predecessor, and consequently of his wives. Therefore God might be said to give David Saul’s wives providentially, in giving him the kingdom; so that they were his property, that he might take them for his own, according to custom, if he was inclined so to do. And this the kings of Judah generally did; though it does not follow from hence that God approved of it; in like manner as tyrants may be said to be raised up by God’s providence and permission; nevertheless, he does not approve of their tyranny.

All that we shall add, under this head, to what has been suggested, concerning the disorders that polygamy has occasioned in families, is, that it is contrary to the first institution of marriage. God created but one woman as an help-meet for Adam; though, if ever there were any pretence for the necessity of one man’s having more wives, it must have been in that instance, in which it seemed necessary for the increase of the world; but he rather chose that mankind should be propagated by slower advances, than to give the least dispensation, or indulgence to polygamy, as being contrary to the law of nature, Gen. ii. 22,-24. And the prophet, in Mal. ii. 15. takes notice of God’s _making but one_; though he had _the residue of the Spirit_; and therefore could have given Adam more wives than one. And the reason assigned for this was, that _he might seek a godly seed_, i. e. that the children that should be born of many wives, might not be the result of the ungodly practice of their father, as it would be, were this contrary to the law of nature; which we suppose it to be. This I rather understand by _a godly seed_, and not that the character of _godly_ refers to the children; for these could not be said to be godly, or ungodly, as the consequence of their parents having one or more wives.

There is one scripture more that I cannot wholly pass over, which, to me, seems a plain prohibition of polygamy, in Levit. xviii. 18. _Thou shalt not take a wife to her sister, to vex her, to uncover her nakedness, besides the other in her life-time._ This respects either incest or polygamy; one of which must be meant by _taking a wife to her sister_. Now it cannot be a prohibition of incest; because it is said, _Thou shalt not_ do it _in her life-time_; which plainly intimates, that it might be done after her death. Whereas it is certainly contrary to the law of God and nature, for a person to take his wife’s sister after her decease, as well as in her life-time. Therefore the meaning is, Thou shalt not take another wife to her whom thou hast married; by which means they will become sisters. And here is another reason assigned hereof, _viz._ the envy, jealousy, and vexation that would attend such a practice, as the taking another wife would be a means of vexing, or making her uneasy. And therefore the sense is, as is observed in the marginal reading; _Thou shalt not take one wife to another_; or, Thou shalt not have more wives than one. This is a plain prohibition of this sin; but whether some holy men, in following ages, understood the meaning of this law, may be questioned; and therefore they were not sensible of the guilt they hereby contracted. Thus we have considered some of the sins forbidden in this Commandment. Every particular instance of the breach hereof, would exceed our intended brevity, on the subject we are treating of. Therefore,

We shall proceed to consider the aggravations, more especially, of the sins of fornication and adultery; which may also with just reason, be applied to all other unnatural lusts; which have been before considered as a breach of this Commandment. And,

[1.] They are opposite to sanctification, even as darkness is to light, hell to heaven; thus the apostle opposes fornication and uncleanness, to it, 1 Thes. iv. 3, 7.

[2.] These sins are inconsistent with that relation, we pretend to stand in, to Christ, as members of his body; inasmuch as we join ourselves in a confederacy with his profligate enemies, 1 Cor. vi. 15, 16. And to this we may add, that they are a dishonour to, and a defilement of our own bodies, which ought to be the temples of the Holy Ghost, and therefore should be consecrated to him.

[3.] They bring guilt and ruin on two persons at once, as well as a blot and stain on each of their families, and a wound to religion by those who make any profession of it, as it _gives occasion to the enemies of the Lord to blaspheme_, Prov. vi. 33. 2 Sam. xii. 14.

[4.] They bring with them many other sins; as they tend to vitiate the affections, deprave the mind, defile the conscience, and provoke God to give persons up to spiritual judgments, which will end in their running into all excess of riot.

And to this we may add, that many sad consequences will ensue on the commission of these sins; as they tend to blast and ruin their substance in the world, Job xxxi. 9, 11, 12. debase and stupify the soul, and deprive it of wisdom, Hos. iv. 11. Prov. vi. 32. chap. vii. 22. wound the conscience, and expose the person who is guilty hereof, to the utmost hazard of perishing for ever, chap. vi. 33. chap. vii. 13, 19, 26, 27. And if God is pleased to give him repentance, it will be attended with great bitterness, Eccl. vii. 26.

II. We are now to consider the occasion of these sins to be avoided by those who would not break this Commandment, and these are,

1. Intemperance, or excess in eating or drinking; the former of which is a making provision for the flesh, to fulfil the lusts thereof; the latter confounds and buries the little reason a person was master of, and makes him an easy prey to temptation. This was Lot’s case, who kept his integrity in Sodom; yet being made drunk by his daughters in Zoar, he committed the abominable sin of incest with them, Gen. xix. 31.

2. Idleness, consisting either in the neglect of business, or indulging too much sleep, which occasions many temptations. Thus David first gave way to sloth, and then was tempted to uncleanness; and it is observed, that _at the time when kings go forth to battle_, 2 Sam. xi. 1, 2. and he ought to have been with his army in the field, he tarried at Jerusalem, and slept in the middle of the day; for _in the evening tide he arose from off his bed_; And the heinous sin he was guilty of, which was the greatest blemish in his life, ensued hereupon.

3. Pride in apparel, or other ornaments, beyond the bounds of modesty, or for other ends than what God, when he clothed man at first, intended; when our attire is inconsistent with our circumstances in the world, or the character of persons professing godliness: This God reproves the Jews for, when grown very degenerate, and near to ruin, Isa. iii. 16, _&c._ _seq._ And Jezebel, when Jehu came in quest of her, _painted her face, and tired her head_; but this did not prevent his executing God’s righteous judgments upon her. All these things are mentioned as the sins for which Sodom was infamous; and gave occasion to those other abominations, which provoked God to destroy them, Ezek. xvi. 49. And to this we may add,

4. Keeping evil company: Thus it is said of the lewd woman, _she hath cast down many wounded_, Prov. vii. 26. This will hasten our own ruin; especially if we associate ourselves with such persons out of choice: for it is a sign that our hearts are exceedingly depraved and alienated from God: Nevertheless, if Providence cast our lot amongst bad company, we may escape that guilt and defilement, which would otherwise ensue, if we bear our testimony against their sin, and are _grieved_ for it, as Lot was for the filthy conversation of the Sodomites, among whom he dwelt, 2 Pet. ii. 7, 8. Moreover, the frequenting those places where there are mixed dancing, masquerades, stage-plays, _&c._ which tend to corrupt the principles and practices, and seldom fail of defiling the consciences, and manners of those who attend on them: These are nurseries of vice, and give occasion to this sin, and many others, Prov. vi. 27, compared with 32.

As for the remedies against it, these are, an exercising a constant watchfulness against all temptations thereunto, chap. viii. 9. avoiding all conversation with men or books which tend to corrupt the mind, and fill it with levity, under a pretence of improving it: But more especially a retaining a constant sense of God’s all-seeing eye, his infinite purity and vindictive justice, which will induce us to say as Joseph did, in the like case, _How can I do this great wickedness and sin against God_, Gen. xxxix. 9.[2]

Footnote 1:

_Vid. Grot. de jur. bell. & pacis, Lib. ii. cap. v. § 9._

Footnote 2:

The Theatre is said to have commenced at Athens, but to have been so
much disapproved of, both in Greece and at Rome, that it was allowed
no permanency till the days of Pompey. Minutius Felix derided the
Christians for abstaining from this amusement. It is not probable
therefore that the first Christians required any reproof in any of the
Epistles for this vice. But every abuse of it may find its correction
in scripture. Morals and piety may be thrown into Dialogue without
reasonable objection. But to turn these things into play, and the
amusement of the reprobate, cannot be justified.—There is no fairness
in arguing from what they might be, to prove the lawfulness of plays
in the state in which they are, always have been, and will probably
always be. That they are, and tend to evil is proved by the avidity
with which they are frequented by even the worst members of society.
They are calculated to excite the affections and passions in the
highest manner, and so to render private happiness, domestic
enjoyments, and religious observances insipid or disgusting. The
reiteration of scenes of impurity, illicit amours, extravagant
passions, jealousy, and revenge, will make a silent and secret
impression upon the mind, and if they do not promote the same
wickedness, they will at least render the mind less abhorrent of such
crimes. True religion requires the exclusion of such imaginations, the
immediate banishment of such thoughts, that we should mortify and deny
ourselves; “_Blessed are the pure in heart for they shall see God._”
The cruelty and bloodshed frequently threatened, or resorted to in
defence of false honour; the pomp, pride, and ambition not
unfrequently exhibited upon the stage, must necessarily prompt to like
feats in vindication of character, or at least lead to self-importance
and fastidiousness; but the gospel teaches humility, self-denial,
lowliness of mind; “_Blessed are the poor in spirit._” When such
representations please, they prove the mind corrupt, and become an
index of the morals of those who are entertained with such spectacles.
The Christian duties of meekness, silence, forbearance, humility,
bearing the cross, faith, and repentance, are either incapable of
being transferred to the stage, or if seen there are exposed to
contempt, and ridicule. The addresses to Deity, and prayers there
offered, are surely Heaven-provoking blasphemies. The Theatre
interrupts religious, domestic, and public duties; it dissipates and
fascinates the mind; weakens conscience, grieves the Holy Spirit,
wastes property, and time; and unqualifies both for this, and the
world to come.

Every one who attends is chargeable with the evil which obtains before
him, for he goes voluntarily, he submits himself as to the matter of
his amusement to others, and thus with the blessings of Providence,
bribes the enemies of God to blaspheme him.

Some men of character for morals have countenanced, and some have
written for the stage, perhaps they calculated upon what it might be,
and aimed to correct the evil by drawing to it the more respectable of
society. But the great majority of men are enemies to God, these will
only be pleased with evil, and their pleasure will always be sought,
because interest will compel to this. This is therefore doing evil
that good may come; if indeed it can under any circumstances be good,
to turn even correct performances, if such there were, into publick
amusement.

After all there can be no hope of a total removal of this evil, yet we
are on this account no more excused from bearing testimony against it,
than from opposing other crimes which cannot be wholly prevented.

Quest. CXL., CXLI.

QUEST. CXL. _Which is the eighth Commandment?_

ANSW. The eighth Commandment is, [_Thou shalt not steal._]

QUEST. CXLI. _What are the duties required in the eighth
Commandment?_

ANSW. The duties required in the eighth Commandment are, truth,
faithfulness, and justice in contracts, and commerce between man and
man; rendering to every one his due; restitution of goods unlawfully
detained from the right owners thereof; giving, and lending freely,
according to our abilities, and the necessities of others;
moderation of our judgments, wills, and affections, concerning
worldly goods; a provident care and study to get, keep, use, and
dispose those things which are necessary and convenient for the
sustentation of our nature, and suitable to our condition; a lawful
calling, and diligence in it; frugality, avoiding unnecessary
law-suits, and suretyship, or other like engagements; and an
endeavour, by all just and lawful means, to procure, preserve, and
further the wealth and outward estate of others, as well as our own.

This Commandment supposes, that God has given to every one a certain portion of the good things of this world, that he may lay claim to as his own; which no other has a right to. The general scope and design thereof, is to put us upon using endeavours to promote our own and our neighbour’s wealth and outward estate. As to what concerns ourselves, it respects the government of our affections, and setting due bounds to our desires of worldly things, that they may not exceed what the good providence of God has allotted for us, in order to our comfortable passage through this world. Thus Agar prays, _Give me neither poverty nor riches; feed me with food convenient for me_, Prov. xxx. 8.

As to what respects our endeavours to gain the world; it requires a due care and diligence, to get, and keep a competency thereof; that we may not, through our own default, expose ourselves to those straits and necessities which are the consequence of sloth and negligence, chap. xxiii. 21. chap. xxiv. 30, 31. God may, indeed, give estates to some without any pains, or care to get them, Deut. vi. 10, 11. yet, even in this case, sloth is a sin which brings with it many hurtful lusts, that render riches a snare, and hindrance to their spiritual welfare: Therefore they, who are in prosperous circumstances in the world, ought not to lay aside all care and industry to improve, what they have to the glory of God. But, on the other hand, they who are in a low condition, ought to use a provident care and diligence, in order to their having a comfortable subsistence therein. Accordingly this Commandment obliges us to use all lawful endeavours to promote our own and our neighbour’s wealth, and outward estate.

I. To promote our own wealth and estate. This we are to do,

1. By frugality in our expences, avoiding profuseness; and that, either in giving away our substance to unfit objects, to wit, those who are in better circumstances than ourselves, who ought to be givers rather than receivers, Prov. xxii. 16. or else in making large contributions to support a bad cause, and in consuming our substance on our lusts. Likewise when we are unwarily profuse in those expences, which would be otherwise lawful, did they not exceed our circumstances or income in the world, which contains a disregard of the future estate of our families, and taking a method to reduce ourselves and them to poverty, 1 Tim. v. 8. Or, if our circumstances will admit of large expenses; yet, to abound therein, merely out of ostentation, and at the same time, to withhold our liberality from the poor is inconsistent with frugality.

2. We ought also to be diligent, and industrious in our calling; and, in order thereunto,

(1.) We are wisely to make choice of such a calling, in which we may glorify God, and expect his blessing, in order to the promoting our wealth and outward estate; therefore that business is to be chosen which we are most capable of managing, and has in itself the fewest temptations attending it; especially such wherein the conscience is not burdened by unlawful oaths, or prostituting solemn ordinances, not designed by Christ as a qualification for them. Moreover, we are not to choose those callings wherein the gain is obtained by oppression or extortion, and which cannot be managed without danger of sinning; which will bring the blast of providence on all our undertakings. Therefore we are earnestly to desire God’s direction in this weighty concern, as well as depend on him for success therein, Eccl. ix. 11. Deut. viii. 18.

(2.) When we have made choice of a lawful calling, we are to manage it in such a way, that we may expect the blessing of God, in order to the promoting our wealth and outward estate. Accordingly,

[1.] Let us pursue and manage it with right and warrantable ends, to wit, the glory of God; and, in subordination thereunto, our providing for ourselves and families, that we may be in a capacity of doing good to others, and serving the interest of Christ in our day and generation.

[2.] Let us take heed that our secular employments do not rob God of that time, which ought to be devoted to his worship; and that our hearts be not alienated from him, so that while we are labouring for the world, we should live without God therein.

[3.] Let us take heed that we do not launch out too far, or run too great hazards in trade, resolving that we will be suddenly rich or poor, which may tend to the ruin of our own families, as well as others, 1 Tim. vi. 9.

[4.] Let us bear disappointments in our callings, with patience and submission to the will of God, without murmuring or repining at his wise and sovereign dispensations of providence herein.

II. This Commandment obliges us to promote the wealth and outward estate of our neighbour. This we are to do, by exercising strict justice in our contracts and dealings with all men; and by relieving the wants and necessities of those who stand in need of our charity.

1. As to what respects the exercise of justice in our dealings.

(1.) We must take heed, that we do not exact upon, or take unreasonable profit of those whom we deal with, arising from the ignorance of some, and the necessities of others, Jer. iii. 15. Neither, must we use any methods to supplant and ruin others, against the laws of trade, by selling goods at a cheaper rate than any one can afford them, thereby doing damage to ourselves with a design to ruin them, who are less able to bear such a loss.

(2.) Those goods, which we know to be faulty, are not, by false arts, or deceitful words, to be sold, as though they were not so, Amos viii. 6. And, on the other hand, the buyer is not to take advantage of the ignorance of the seller, as it sometimes happens; neither is he to pretend that it is worth less than he really thinks it to be, Prov. xx. 14.

(3.) Nothing is to be diminished in weight or measure, from what was bought, worse goods to be delivered than what were purchased, Amos vii. 5. nor the _balances to be falsified by deceit_, Deut. xxv. 13, 14, 15.

2. We are to promote the good of our poor distressed neighbour, in works of charity; and that not only by inward sympathy, or bowels of compassion towards him; but according to our ability, by relieving him. To induce us hereunto, let us consider, that outward good things are talents given us, with this view, that hereby we may be in a capacity of helping others, as well as be needing help ourselves. And when we do this, we may be said to improve what we have received from God, as those who are accountable to him for it, and testify our gratitude to him for outward blessings. It may also be considered, that Christ takes such acts of kindness, when proceeding from an unfeigned love to him, as done to himself, Matt. xxv. 40. Prov. xix. 17. And, to this we may add, that there are many special motives, taken from the objects of our charity, namely, the pressing necessities of some, the excelling holiness of others; and, in some instances, we may consider, that, by an act of charity, whereby we relieve one, we do good to many; or the tendency that this may have to promote the interest of Christ in general, when we relieve those that suffer for the sake of the gospel. This leads us to consider,

(1.) Of whom works of charity are required. If this be duly weighed, we shall find, that scarce any are exempted from this duty, except it be those of whom it may be said, there are none poorer than themselves, or who have no more than what is absolutely necessary to support their families, or such as are labouring hard, to spare out of their necessary expenses, what will but just serve to pay their debts; or they who are reduced to such straits as to depend upon others, so that they can call nothing they have their own.

Nevertheless, this duty is incumbent;

[1.] On the rich, out of their abundance.

[2.] On those who are in middle circumstances in the world, who have a sufficiency to lay out in superfluous expenses: And,

[3.] Even the poor ought to give a small testimony of their gratitude to God, by sparing a little, if they can, out of what they get in the world, for those who are poorer than themselves; which, if it be but a few mites, it may be an acceptable sacrifice to God, Luke xxi. 2, 4. and, if persons have nothing before hand in the world, they ought to work for this end, as well as to maintain themselves and families, Eph. iv. 28.

(2.) We are now to consider, who are to be reckoned objects of our charity. To which it may be answered; Not the rich, who stand in no need of it, from whom we may expect a sufficient requital, Luke xiv. 12, 13, 14. nor those who are strong and healthy, but yet make a trade of begging, because it is an idle and sometimes a profitable way of living, 2 Thess. iii. 10-12. But such are to be relieved, who are not able to work; especially if they were not reduced to poverty by their own sloth and negligence, but by the providence of God not succeeding their endeavours; and if, while they were able, they were ready to all works of charity themselves, 1 Tim. v. 10. and to these we may add, such who are related to us, either in the bonds of nature, or in a spiritual sense, Gal. vi. 10. This leads us to enquire,

(3.) What part, or proportion of our substance, we are to apply to charitable uses? In answer to this, let it be considered, that the circumstances of persons in the world being so various, as well as their necessary occasions for extraordinary expenses, it is impossible to give a general rule, to be observed by all. However, it must be premised,

[1.] That our present contributions, ought not to preclude all thoughts, about laying up for ourselves or families, for time to come.

[2.] Whatever proportion we give of our gain in the world, some abatements may reasonably be made for losses in trade; especially if what we give was not determined, or laid aside, for that use before the loss happened. As to what may farther be observed concerning this matter, it ought to be left to the impartial determination of every one, who is to act, as being sensible that he is accountable to God herein. The apostle lays down one general rule; _Every man, according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver_, 2 Cor. ix. 7. But though we pretend not to determine the exact proportion which ought to be given, _viz._ whether it be a tenth part of their profits, or more, or less; yet it is highly reasonable, that every one should contribute as much in works of charity, as he lays out in mere superfluities; or, at least, spare a part out of his superfluous expenses, for charitable uses. And there are some occasions which may call for large contributions. Thus _the churches in Macedonia_ are commended, not only for their _giving according to_, but _beyond their power_, chap. viii. 1, 2, 3. _Three_ things may be here considered,

_1st_, The extreme necessities of those whom we are bound to take care of; and, sometimes, the distressed circumstances of the church of God, in general, require larger contributions than ordinary; which was the occasion of the Command mentioned by our Saviour, of selling all, and giving to the poor, which was put in practice in the infancy of the church, or the first planting of the gospel, at Jerusalem.

_2dly_, Extraordinary instances of the kindness of God, in prospering us, either in worldly or spiritual concerns, beyond our expectation, call for extraordinary expressions of gratitude to God, in laying by for the poor, 1 Cor. xvi. 2.

_3dly_, When we have committed great sins, or are under very humbling providences, whether personal or national, as being exposed to, or fearing the judgments of God, which seem to be approaching; this calls for deep humiliation, and, together therewith, proportionable acts of charity.

(4.) We are now to consider, with what frame of spirit works of charity are to be performed? To which, it may be answered, that they are to be performed prudently, as our own circumstances will permit, and the necessity of the object requires; also seasonably, not putting this duty off till another time, when the necessities of those, whom we are bound to relieve, call for present assistance, Prov. ii. 28. It is also to be done secretly, as not desiring to be seen of men, or commended by them for it, Matt. vi. 3, 4, and cheerfully, 2 Cor. ix. 7. also with tenderness and compassion to those whose necessities call for relief, as considering how soon God can reduce us to the same extremity which they are exposed to, who are the objects of our charity. It ought to be done likewise with thankfulness to God, that has made us givers, rather than receivers, Acts x. 35. and, as a testimony of our love to Christ, especially when we contribute to the necessities of his members, Matt. x. 42.

Quest. CXLII.

QUEST. CXLII. _What are the sins forbidden in the eighth
Commandment?_

ANSW. The sins forbidden in the eighth Commandment, besides the
neglect of the duties required, are, theft, robbery, man-stealing,
and receiving any thing that is stolen, fraudulent dealing, false
weights and measures, removing landmarks, injustice and
unfaithfulness in contracts between man and man, or in matters of
trust; oppression, extortion, usury, bribery, vexatious law-suits,
unjust inclosures, and depopulations; ingrossing commodities to
enhance the price, unlawful callings, and all other unjust, or
sinful ways of taking, or withholding from our neighbour what
belongs to him, or of enriching ourselves. Covetousness, inordinate
prizing and affecting worldly goods; distrustful and distracting
cares and studies in getting, keeping, and using them, envying at
the prosperity of others. As likewise idleness, prodigality,
wasteful gaming, and all other ways whereby we do unduly prejudice
our own outward estate; and defrauding ourselves of the due use and
comfort of that estate which God hath given us.

This Commandment forbids, in general all kind of theft; and may include in it that which is very seldom called by this name, to wit, the robbing of ourselves and families; which we may be said to do, by neglecting our worldly calling, or by the imprudent management thereof. Also, by lending larger sums of money than our circumstances will well bear, to those who are never like to pay it again; or, which is in effect the same, by being surety for such. Moreover we rob ourselves and families, by being profuse and excessive in our expenses; and by consuming what we have, while pursuing our pleasures more than business; or by gaming, whereby we run the risque of losing part of our substance, and thereby reducing ourselves, or others, to poverty. On the other hand, we rob ourselves and families, when, out of a design to lay up a great deal for the time to come, we deprive ourselves and them, of the common necessaries of life, which is, in effect, to starve for the present, to prevent our starving for the future. But, passing this by, we shall consider this Commandment more especially, as it respects our defrauding others; and this is done,

I. By taking away any part of their wealth, or worldly substance. This is generally known by the name of theft, and that, with the greatest severity, in proportion to its aggravations; and they who are guilty of it, are, without repentance, excluded from the kingdom of God, 1 Cor. vi. 9, 10. However, let it be considered, that every kind of theft does not deserve an equal degree of punishment from men; for sometimes hereby the owner of what was stolen, receives but little damage; though in this case, some punishment, short of death, ought to be inflicted, to reform the wicked person, and deter him from going on in the breach of this Commandment, from less to greater sins.

By the law of God, a simple theft was punished with restitution of double, and sometimes, four times as much as the damage amounted to, which was sustained thereby, Exod. xxii. 1, 4, 7. Yet, in other cases, the theft was punished with death, when it had in it some circumstances that aggravated it in an uncommon degree; as if an house, which ought to be reckoned a man’s castle, be broke open, and that, in the night-time, when he is in no condition of defending himself, or his worldly substance. In this case the law is not unjust, that punishes the thief with death; and this is supposed in that law which says, that he that kills such an one who _breaks up_ his neighbour’s house by night, shall have _no blood shed for him_, ver. 2. But, in other instances, confinement, and hard labour, may be as effectual a way to put a stop to this sin; and is rather to be chosen than punishment with death. Thus concerning this Commandment, as broken by theft.