Read Ebook: A Body of Divinity Vol. 4 (of 4) Wherein the doctrines of the Christian religion are explained and defended being the substance of several lectures on the Assembly's Larger Catechism by Wilson James P James Patriot Annotator Ridgley Thomas

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OF THE FOURTH VOLUME.

QUEST. CL. All sins not equally heinous 67

QUEST. CXC. The first Petition explained 368

QUEST. CXCII, The third Petition explained 396

ANSW. The seventh Commandment is,

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.

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.

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.

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,

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.

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.

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.

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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.

ANSW. The eighth Commandment is,

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.

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.

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.

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,

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.

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.

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.

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.

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.

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.

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;

On the rich, out of their abundance.

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

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.

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,

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,

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

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.

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,

That they did this by God's command, who has a right to take away the goods that one possesses, if he pleases, and give them to another; for he takes away nothing but his own. Now, that they had his warrant for borrowing or demanding these things of the Egyptians, appears from the second verse.

The reason why God ordered them to do this, if we look beyond his absolute sovereignty, was, because the Israelites deserved them as wages, for their hard service; and this might be reckoned a reward of the good offices that Joseph had done to that kingdom; which had been long since forgotten.

As to what concerns the Israelites, it is probable, they expected nothing else but to return again, and restore to the owners what they had borrowed of them, after they had sacrificed to God in the wilderness; at least, they were wholly passive, and disposed to follow the divine conduct, by the hand of Moses. And when they were in the wilderness, they could not restore what they had borrowed, since the owners thereof, as is more than probable, were drowned in the Red Sea, whose revenge and covetousness, as well as Pharaoh's orders, prompted them to follow them. Or if some of the owners might have been heard of, as yet surviving, their right to what was borrowed of them, was forfeited, by reason of the hostile pursuit of Pharaoh and his hosts, which put them into a state of war.

This may lead us farther to enquire, what judgment we may pass on the many ravages and plunders that are generally made by armies engaged in war; whether they may be reckoned a breach of this Commandment? And,

It is beyond dispute, that, if the war be unjust, as all the blood that is shed, is murder, or a breach of the sixth Commandment; so all the damage that is done by burning of houses, or taking away the goods of those against whom it is carried on, is a breach of this Commandment. But,

If we suppose the war to be just, and the damage done only to those who are immediately concerned in it, and that it is an expedient to procure peace; it is unquestionably lawful, and no breach of this Commandment. Thus when the Israelites were commanded to destroy the inhabitants of the land of Canaan, as criminals, they were admitted to seize on the spoil of other nations, who were remote from them, Deut. xx. 14, 15. when conquered by them.

As for those plunders and robberies which are committed on private persons, who are not concerned in the war any otherwise than as subjects of the government, against which it is undertaken; and especially, if their loss has no direct tendency to procure peace; this can hardly be justified from being a breach of this Commandment.

Having considered in what instances this Commandment is broken, we proceed to shew, what a person ought to do, who has been guilty of the breach thereof, in any of the forementioned instances, in order to his making restitution for the injuries he has done to his neighbour. This ought always to attend the exercise of sincere repentance in those who have been guilty of this sin, of which we have an instance in Zaccheus, Luke xix. 8. and the neglect hereof will be like a worm at the root of ill gotten estates, and will be little better than a continual theft.

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