Part 2

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.