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.