of the Moral Law doth perpetually oblige and tye to worship God and none other and that according to the manner which he prescribes Next unto the Rules already laid down for the better understanding of the Commandments we add two more The first is that the Commandements are so to be expounded as that none of them may contradict another that is there is nothing commanded in one that is forbidden in another or contrary one duty doth not justle with not thrust out another but they differ only and then two duties coming together in that case one of them ceaseth to be a duty for that time as is said in that distinction of affirmative and negative Commands The second Rule is that all these Commandments bind and call for obedience from men according to their places and other qualifications and circumstances The fifth Commandment calleth for one thing from a Magistrate another from a Subject a Magistrate is to edifie one way a Minister another a private Christian another a Servant is one way to reprove his Fellow-servant a Master another way The Law requires more from a man of parts power and riches then from another as to exercise and improvement of these gifts The Law being just has in it a proportionableness to places parts c. and sets bounds to stations but alters them not nor confounds them 3. For the help of your memories and that ye may have these Rules more obvious ye may draw them all under these five Scriptures The first Scripture is Psalm 119. v. 96. Thy Commandment is exceeding broad which though it be more extensive in its meaning yet it doth certainly include this Law which in an especial way is the Commandment and in the sense and comprehensive meaning thereof is exceeding broad for it takes in the fulness and extent of the whole Law in its obligation as to all things persons and duties of all sorts The second Scripture is Rom. 7. 14. which speaks to the Spirituality of the Law in the obedience which it calleth for the Law is Spiritual The third Scripture is Rom. 7. 12. which speaks the perfection of its nature the Law is Just therefore fretting against what it commandeth or wishing it were otherwise is a breach thereof It is holy therefore to be discomformable unto it is to be unholy it 's good and therefore it ought to be loved and delighted in The fourth Scripture is 1 Tim. 1. 5. and it speaketh the great end of the Law The end of the Commandment is Charity out of a pure Heart and a good Conscience and Faith unfeigned which threefold End speaketh out the absolute purity and holiness called for in our love to God and others so as to have a good conscience in this before God all which must flow from unfeigned Faith without presumption resting on Jesus Christ who is in this sense the end of the Law The fifth Scripture is 1 Tim. 1. 8. The Law is good if a man use it lawfully and this guards against abusing of the Law and putteth us to the lawful use of it There are extreams in abusing the Law as 1. When it is used to see Righteousness by it Again 2. When the Authority of it is pretended for something it Warrants not such as the Traditions of the Fathers Matt. 15. seeking of Salvation by the observation of Circumcision c. 3. When its Authority in practise is denyed 4. When it is turned from practise to vain speculations and questions 5. When it is so used as it deters and scares from Christ 6. When it is so made use of as it oppresses and discourages a Believer for whose sake 1 Tim. 1. 19. it was never made or appointed as to its threatnings and condemning Power And lastly in a word when it is not used to the ends and in the manner expressed in the former Scriptures Fourthly Because the study of this Law is so singularly useful we not only press commend it but add further some few directions whereby we may be helped rightly to use it and to guard against the abuse of it in our hearing and reading of it 1. The first direction is ye would look on it as Gods Word and take it as if ye heard himself from Sinai pronounce it that so ye may tremble and be more affected with holy fear when ever ye read hear it or meditate upon it for so was the people affected when it was first promulgate 2. Be much in prayer for grace to take up its meaning David Psal 119. 18 c. prayed often for this and thought it not unbecoming a King yea a believing King and a Prophet to study this Law and pray much for opened eyes to understand the meaning thereof 3. In your reading seek to understand so as to practise it for that is the end of knowledge and the end the Law it self aims at Deuv 5. 1. 2. we knowing no more in Gods account then what we endeavour honestly to practise and not aiming at practise indisposeth both for understanding and practise and makes men exceeding careless 4. As ye hear and learn any thing to be duty or sin reflect on your selves and try whether that be sin in you and how far short ye are in that duty for this is the proper use of the Law to reveal sin and transgression Rom. 1. â—8 and therefore it is caâ—â—ed a Glass Jam. 1. 23. 24. and ye would look in it so as ye may know what manner of persons ye are and may know what sports are upon you 5. When the Law discovers sin ye would open your Bosom to let in Convictions for the Law entered that sin might abound not in practise but in sense feeling and conscience Rom. 5. 20. and follow these Convictions by repentance till they necessitate you to flye to Christ and leave you there 6. Take help from Christs Sermons and the Prophets to understand this Scripture for they are the only Canonical and therefore the best Commentary upon the Commandments yet ye would not despise the light holden forth in humane writings such as the larger Catechism which is very full as to this and if concionably improved will prove exceeding profitable for your instruction Lastly The Grave Case that we would speak unto before we enter particularly on the Commandments is whether any of these Commandments may be broken in our sleep by Dreams Imaginations Actions c. which otherwise are unlawful or whether when a man is sleeping and dreaming he be subject to the Rule of the Law and if its obligation extend to him even then This question hath its own difficulty and althought it be not good to be curious in it yet it wants not its own profit as to the peace and quietness of Gods people or to their humbling and stirring up unto repentance if it be rightely decided I know almost all run on the negative as if men were not in the least guilty of sin by such Dreams upon this
men if he deal with them in Justice may expect from Him Yet it is still so to be understood as the Son of a wicked Person may be found to be an Elect and the Son of a Godly Person rejected that he may continue his Plagues longer then the third or fourth Generation or break them off sooner when he thinketh good For though by this He would restrain Parents from sin yet hath he a Door open to many such Children for mercy even as the contrary promise hath many exceptions as to the Children of Godly Parents that walk not in the paths of their Parents going before them as many known instances of both in Scripture do make out The third Question is How God doth execute this threatning or How he doth reach Children with eternal plagues for their Parants sins Answ 1. He doth it certainly and he doth it Justly therefore the Children must not only be considered as guilty but as guilty of the sins of their Parents which we may thus coâ—ceive 1. As to the Child of a wicked Parent lying in natural Corruption God denyeth and with holdeth his renewing and restraining Grace which he is not obliged to confer and the Lord in this may respect the Parents guilt Justly 2. When grace is denyed then followeth the temptation of the Parents practise the Devil stirring up to the like sin and they furthering their Children to wickedness by their example advice authority c. So that it cometh to pass in Gods justice that they are given up to vent their natural corruption in these ways and so come as it is Psal 49. 13. to approve their Parents sayings 3. Upon this followeth God's casting the Child now guilty of his Parents faults into eternal Perdition with him and that this is the meaning of the threatning will appear by the examples of Gods justice in this matter when wicked Parents have Children that are not so much miserable in regard of temporal things as they are wicked cursed and plagued with Ungodliness so was Cains Children so were the Children of Cham and so were Esaâ—'â— who were all for a long time prosperous in the world but following their Fathers sins a main part of their Curse God afterward visited them on them with sad temporal judgments also 4. If it be asked Why God thus plagueth and threatneth the Children of wicked Parents Answ 1. God doth it to make sin hateful seeing it bringeth often a forfeiture of spiritual blessings yea of blessings of all sorts upon whole Generations and Families 2. To strike the more terrour into others who by this may be scared from sin and made to stand in awe of God who is so dreadful as to put a mark of Infamy on the race and posterity of his Enemies 3. The more to effect and weight the Sinner it is a part of his punishmen to know that by his sin he has not only made himself miserable but all his Posterity And these may be the Reasons why as it were by the light of nature all Nations in some cases are led not only to punish the persons of some Malefactors but to fore fault and put a note of Infamy on their Posterity for some kind of faults 4 This becometh Gods greatness that men may know how soveraign he is and how Treason against the most high is to be accounted of 5. It is to commend holiness and the necessity of it to God's people and to put them to enrich themselves and their Children in God and a good Conscience rather then in all temporal riches These same Questions and Answers may serve to clear what concerneth the Promise also they being suitably applyed to it It is further to be observed that the Lord expresseth wicked men under that notion Thâ—â— that â—aâ—e me to shew what indeed and on the matter Sin even the least sin amounteth unto its hatred of God as being done as it were in despight of him and preferring some lust to him for there is no question but were God loved Holiness which is his Image would be loved also and where it iâ— universally hated so must He be for a man cannot serve two Masters wher their commands and actings are contrary but he must hate the one and love the other And seeing it is certain that Sinners make sin their Master and do not hate it therefore they must hate God who giveth contrary Commands and so sometimes Sinners wiâ—h that there were not such Commands Again he expresseth the Godly in the Promise under these two designations 1. Those that love me that is the inward Fountain and comprehensive sum of all duties 2. Those that keep my Comm ndments that looketh to the outward effects of Love and is the proofo it so that there is no mid's betwixt these two to love God and keep his Commandments and to hate him and slight or break his Commandments and so no mid's betwixt Gods gracious promise to Parents and Children and his Curse on both Lastly It would be in a particular way observed that though every sin hath hatred to God in it yet he putteth this name of hating him in a special way upon the sin of corrupting his Worship and Service to shew that there is a special enmity against God in that sin and that it is in a special way hateful to him as upon the other hand he taketh Zeal for the purity of his Worship as a singular evidence of love to him Let us close this Command with some words of use and 1. Ye may see what good or evil to us and ours and that eternally there is in Disobedience or in Holiness O Parents what mercy is it to you your selves and to your Children that you be Godly Alace this Curse here threatned is too palpable upon many Children who are cursed with profanity from the Womb upward Why do you that are Parents wrong your poor Infants and why neglect ye that which is best for them Here also there is matter of much comfort to Parents fearing God this Promise is a standing portion to a thousand Generations which though it be not peremptory as to all individual persons yet 1. It secludeth none 2. It comprehendeth many 3. It giveth ground for us to be quiet for all our Posterity till they by their own carriage disclaim that Covenant wherein this Promise is included 4. It giveth Warrant for a Believer to expect that God may make up his Election amongst his Seed rather then amongst others It is true sometimes he chooseth some of the Posterity of wicked Parents yet oft-times the Election of Grace falleth upon the Posterity of the Godly 5. It is a ground upon which we may quiet our selves for temporal things needful to our Children certainly these promises are not for nought Psalm 37. 26 and 102. ult 112. 2. Prov. 20. 17. 2 Be humble O be humble before God for he is jealous 3. Abhor sin for it is hateful 4. Love holiness for it is useful
be used warrantably by Saints in Scripture but with great Reverence even almost in such things as they used to confirm by Oaths therefore Swearing is often joyned with them Rom. 9. 1. 2. 2 Cor. 11. 31. 5. For what end are they used It 's either to confirm some-thing or to no end Beside the needless use of them habituateth Folk to baffle and prophane excellent things and do injure them to prophanity hence these that use them most are ordinarily lesse tender in their other Carriage and it cometh to direct swearing at length If it be said good Faith signifieth no more but in Truth and without Dissimulation as it 's understood sometimes in the Laws Bon◠Fide and Mal◠Fide Ans Yet Faith is otherwise taken in our Common Acceptation and Words would be so used as they are commonly made use of by others 2. If it be not Evil yet it hath the appearance of Evil which should be eschewed and abstained from 1 Thess 5. 17. 3. Whatever Good Faith signifieth yet certainly in our common use it 's more than a simple Assertion therefore should a man tell me an untruth and put Bonâ fide or Good Faith to it to confirm it will any man think but he is more then an-ordinary Lyar against the Nineth Command Yea would he not be thought Infamous in breaking his Good Faith Therefore it is more then Yea or Nay and so not ordinarily to be used Yea we conceive that these Asseverations will have more weight on Natural Consciences than simple Assertions and therefore the Challenges of dealing Falsly in these will bite and and wound the Conscience much more sharply than falsifying simple Assertions which speaketh out this that they are nearer of kin unto and more involved i◠this Command than at first appeareth The 4. Question is What may be said of Imprecations Ans Distinguish betwixt such as one useth against himself as Let me not see Heaven i◠that be not Truth or the like 2. Such as are used against others I speak by private Persons as Shame fall thee Divil take thee and the like which are either Conditional as If thou do not such a thing c. or absolute without any such Condition We say then 1. That keeping the Qualifications formerly mentioned and required to an Oath one may in some cases lawfully use some Imprecations even to ones self the Scriptures having such Patterns in them but with great Caution Circumspection and Tenderness 2. Cursing of others by private Persons out of Passion or Revengs is simply prohibited and that is several Respects For 1. It derogateth from the Glory of God if He be therein invocated in making Him subservient to our Passions and to Execute our Revenge or if He be not Invocated in these Imprecations it 's worse because the Devil or some other thing is put in His room 2. It derogateth also from that love we owe to others 3. As mentioning the Devil in such Imprecations as Devil a bit or Fiend a Body or such like it is most Abominable For thereby the Devil is employed in Gods Room and God is forsaken because there is no ground to exspect a hearing of such a Suit from Him and so you betake you to the Devil praying him employing him reverencing and worshipping him as if he were just to Executer your Judgement when God doth it not And sometimes by such Imprecations you call on the Devil who is the Father of Lyes to witnesse a Truth Ah! How Ahominable to be heard amongst Christians Men need not go to the Wild-Indians nor to Witches to seek Worshippers of the Devil Alas There are many such to be found amongst Christians How sound these Words What Devil now The Meckle Devil c. It is Horrible to mention that which goeth out of some Mens mouths without any fear What can be the Reason that Christians thus Worship the Devil and swear by him as Israel did by Baal There remain yet some things concerning Oaths especially Promissy Oaths to be cleared As 1. How Promissory oaths differ from an Assertory Oath And 1. They agree in this that Truth is the Scope of both But. 2 They differ in this that Assertatory Oaths have but one Verity to wit That the thing be in the Present time true as the man sayeth or sweareth But Promissory Oaths have a Twofold Verity to wit One present that the Swearer meaneth what he promiseth 2. That for the time to come he shall endeavour effectually to make the thing Truth which he sayeth and sweareth The First is only a Truth in the Person The Second is also a Truth of the Thing or Matter 2. We would difference Vowes from Promissory Oaths Vows have God both for Party and Witness Oaths may have some other for Party but God for Witness to the giving an Oath or Promise to such a Party Yet in some things there is a great Affinity as to the matter in both Concerning Promissory Oathes we may enquire 1. Concerning the making of them 2. Concerning the Obligation of them That a Man may make such Oaths tying himself to some things in which he was before free is without all Controversie and clear in the Scripture Concerning such Oaths it may be enquired 1. In what Matter 2. On what Occasions 3. With what Conditions they may be engagedin And 1. For the matter of them they may be in three sorts of Matter 1. In such matter as is Morally necessary as the Fearing Serving Worshipping the true God c. So was Jacobs Oath and Vow Genes 28. 20 21. That the Lord should be his God And many of the Covenants mentioned in the Old Testament and Davids swearing Psalm 119. 106. To keep Gods Statutes 2. There is a Civil lawful good Matter such as Duties to Superiours or to make some Obligation we owe to others forth-coming or to return and requite such a particular good turn to one Such are Oaths of Allegiance to lawful Superiours Such did the Spies swear to Rachab Joshua 2. 12 c. And David to Jonathan and that these are Lawful having due Qualifications cannot be denyed 3. There are somethings indifferent as Eating or abstaining from such and such Meats or Drinks or on such and such dayes and although the thing be not simply unlawful yet Oaths therein would be engaged in with much Prudence on such Grounds and with such Qualifications and Conditions as may make it appear the Swearer is not using the Name of God unnecessarily and that he cannot otherwise gain his Point Nor superstitiously to make it appear that he doth not bring his Conscience under a Yoak of Will-worship One of which wayes ordinarily men fail in these Oaths and so they are neither to Gods Honour nor others good and therefore such Oaths are either rarely to be ingaged in or not at all Next such Oaths as to the occasions of parties ingaging in them may be divided into these three The 1. is When we ingage in Publick
endeavour by all suitable means the effecting of the thing by them but not to do it himself for it altereth not stations 3. When the thing is simply impossible oaths cannot bind in that case 4. When the oath is engaged in by any in whose power the thing sworn is not as by Children Wives Servants or Subjects in such things wherein they are subject to others and of which they are not Masters it tyeth them onely to endeavour it with their approbation or permission see Numb 31. 5. When the deceit is not in circumstantials but in essentials as suppose one should swear to such another persons to pay him such a debt or to give such obedience thinking him to be the very person to whom he oweth these things who yet is not the person we suppose him to be the ground of the oath is null and its obligation accordingly ceaseth as when Jacob was deceived by his getting Leab first for Rachel because such an oath wrongeth another to whom that which is sworn is due and supposeth the condition of being due 6. When the oath is impeditive of a greater good or of a moral duty as suppose a man had sworn not to go to such a place nor to speak to such a person nor to eat such meat that oath being at first rash and without judgement if duty and necessity call him to the contrary of what he hath sworn bindeth not because a moral command may require him to go thither to take on such a charge there or to speak to that person for his edification c. yet this would be tenderly applyed and with great circumspection 7. When the oath is interposed to oblige to the performance of some thing which hath a tendency to an ill end as for instance if a Man should swear to meet with a woman for committing filthiness to give arms for helping to oppose an innocent or any such like thing for though coming to such a place or giving such arms may be lawful yet as so circumstantiate this coming and this giving of them with such an intention is nnlawful and therefore the oath is null For loosing from the obligation of an Oath which is lawful there are these cases granted 1. When it is contradicted by a Superiour having power in that very particular as Numb 31. 2. When the case materially altereth as ifone should swear to give such a man arms who afterward turneth mad or an Enemy to give obedience to such a Commander who afterwards becometh a private man and ceaseth to be any more a Commander because in such cases the relation upon which the duty and Oath is founded ceaseth 3. When the party sworn unto relaxeth us for though none can absolve from a Vow yet in a promissory Oath whereby some right accrueth to one from another a man may dispense with his own right as for instance he may in whole or in part forgive and discharge such a sum of money that another by Oath has sworn to give him which when he doth in so far the Oath and its obligation is loosed he having as himself thinketh fit accepted satisfaction for whole or part but in Vows to God no man can dispense He being party there 4. When by some after and unforeseen intervening Emergent the man is quite disabled from performing his Oath as by sickness plundering c. In that case so far and so long as he is disabled in so far and so long is he loosed that condition being necessarily presupposed in giving the Oath at first though the obligation to performance lyeth still on him so far and so soon as he shall be able It may be marked by the way that often prophane men are more strict in keeping sinful Oaths then those which are lawful the Devil putting home that obligation on them as a snare and their own corruption siding with the Oath in its matter maketh it appear strongly binding to them If it be asked Wherein it is that an Oath bindeth more then a Promise doth Answ An Oath bindeth to nothing but what is in the Promise but it bindeth more strongly and so the sin is greater in breaking an Oath then a Promise because not onely our truth to men is engaged in the Oath but our reverence and respect to God also and his dreadful Name thereby notably taken in vain So then against this Doctrine of Oaths faileth perjury or forswearing rash-swearing indeliberat swearing as incomplements as for instance if one should swear he will not drink or go before such another person Solemne Oaths entered into at Communions at Baptism or in other lawful Covenants not performed Ah! how often are these broken even in that which we might easily do We so carry and keep to God as men could not but quarrel irreverent swearing even in what is right grosly prophane swearing as by Gods Soul his Wounds Blood c. Uncouth'd strange newly-coin'd and invented Oaths no doubt by special help of the Devils art Cursings wherein the Devil is mentioned and his aid implored for the execution of mens paisionâ—â—e and revengeful imprecations yea not being suitably affected with the Oaths of others not admonishing them nor seeking to recover them not endeavouring by all requisite care the preventing of them with-holding of instruction and correction when called for and not procuring the erection of Schools c. may make many guilty of Oaths they never heard when they fall out in persons whom it became them to teach and admonish c. There are somethings near of him unto â—o say â—o and of affinity with Oaths as 〈◊〉 Adjurations when we adjure or charge one by the Name of God to do or forbear such a thing as Saul bound the people with a Curse 1 Sam. 14. And Joshua charged Achan Josh. 7. and the High-priest Christ Matth. 26. and Paul Timothy 1 Tim. â— 21. and 6. 13. Adjurations differ thus from Oaths that by an Oath we bind our selves to do or forbear somewhat or to tell truth by Adjurations we bind others by interposing the Name of God for commanding charging perswading to do or forbear such a thing and implying if not expressing some threatning or curse if it be not done or forborne There are three sorts of these in Scripture 1. When meâ— adjure men 2. When they adjure Devils 3. When they adjnre unreasonable Creatures as Serpents c. To each of these a word As to the 1. We say that men may sometimes adjure other men in matters weighty sutable and necessary to be done when it is rightly gone about and not in passion or for self ends but soberly gravely and singly for the glory of God immediately or mediately by anothers good being interposed so many examples confirm and so necessity requireth that when regard to men doth not sutably weigh that such a desire be put home tothe Conscience from respect to God and his Authority who is Witness and will Judge this some way sifteh a mâ—â—
the rule and manner prescribed by Him kept this way sinned Nadab and Abihu Levit. 10. by their offering of strange fire The Lord complaineth of Israel as guilty of this Esai 29 â—3 compared with Matth. 15. 8. 9. While they drew near with their lips and their hearts were far away they worship me in vain saith the Lord teaching for Doctrines the commandments of men 2. When men use not such ordinances and perform not such duties profitably when prayer reading of the Scripture Sacrament Sermons c. want their native fruit then his Name is taken in vain and in that respect his Ordinances frustrated and made as if they had not been used or performed so 2 Cor. 6. 1. To receive the Grace of God in vain is to miss or let go the benefit of it and to frustrate and disappoint our selves of the native end and use of it This is the first way in respect of which our duties are in vain as to God so as he will noâ— regard them The second way is as to our selves and here again we may consider the taking of the Lords Name in vain in ordinances and duties two wayes either 1. Simply where there is no honesty at all in them not fruit from them but meer Hypocrisie or at least Hypocrisie in such particular Acts. Or 2. when it is Comparative that is though there may be some reality and fruit yet considering what it should be yea considering what means the person hath there is a great defect as to that which should and might have been thus were the Hebrews challenged Hebr. 5. 12. not that they were altogether fruitless but that they were not so fruitful as under and by such means they might have been and that therefore they had in a great part used them and received them in vain this may and often doth befall even those who have some measure of sincerity yet fall far short of what they might have attained of the knowledge of God and of other blessed fruits by the right improvement of the means they had We may add a third way how his Name is taken in vain and that in respect oâ— it self or of the ordinance or duty what indeed it is and in respect of what it appeareth to be when the shew is much more than the substance and when the sincerity reality and inward Reverence and esteem of our heart in nameing God keepeth no just proportion with the words of our mouth and our large external profession thus did the Pharises and thus do all Hypocrits take and bear Gods name in vain not being at all answerable to what they seem to be thiâ— may be also in others comparatively in respect 1. of the Law 2. in respect of the means we have 3. in respect of our profession That our Conviction may be the clearer let us see what belongeth to the righâ— going about of duty or to the suitable mentioning of the Lords Name the want whereof or any part thereof maketh us more or less guilty of taking it in vain 1. Then there is a necessity that we propose a good and right end and alâ—â— singly at it for if all things should be done to Gods glory this of the Naming of the Lord should be in a special manner so this is a mans call to Pray Preach Hear c. to wit the concernment of Gods Name that is 1. That God may be honoured 2. That we our selves or others may be edified 3. That a command may be obeyed in the Conscience of Duty Those then who adventure to profess or name God or to go about any ordinance seeking themselves and not the Lord as is supposed men may do 2 Cor. 4. 5. 2. out of envy as they did of whom Paul speaketh Phil. 1. 15 16. 3 To be honoured of men as the Pharisees designed by their long prayers 4. For the fashion or out of meer custome 5. For making peace with God by mentioning his name so often in Ordinances mis-regarding and taking no notice of the Mediator in the mean time these I say and such like will meet with that sad word In vain doy worship me 2. There is a necessity of a good principle in naming the Lord to speak so both of a Moral and Physical principle the Moral is Conscience and not Custome which falleth in with the end the Physical is the Holy Ghost 1 Cor. 12. 3. No man calleth Jesus Lord but by the Holy Ghost 2. A renewed heart thus Duties must be done with the spirit as well as with the understanding 3. Sincerity as to the exercise even of the natural faculties Thus what ever unrenewed men speak in Duty without the Spirits influence and exercise of grace they make themselves guilty in it and when they say what in sincerity they think not 3. It is necessary that that principle act in the right manner that is 1 Sincerely Josh 24. 14. 2. In fear and reverence Eccl. 5. 1 2. 3. With faith an drespect to Jesus Christ Heb. 11. 6. 4. With Judgment and understanding To speak of him not knowing what we say or to whom we speak wrongeth him thus ignorant passionate rash irreverent and inadvertent mentioning of God or medling with any Ordinance or Duty wrongeth him and is a bringing of vain oblations which he expresly forbiddeth Esa 1. 13. 4. When ever we make mention of God we should study to be in case to mention him as ours as our God and Father in Christ in all ordinances and duties that is 1. Taking up our natural distance 2. Looking to Christ for removing of it 3. Resting on him and making use of him for that end 4. Delighting in the mentioning of God as ours 5. With thanksgiving and blessing when ever he is named as the Apostle often doth 5. It is required in respect of the use fruit and effect that something which is profitable may remain and stick with us according to the nature of the duty which is gone about or the way of mentioning God such as some conviction and testimony of the Conscience 1. That Gods honour 2. The edification of others in way of Instruction or Conviction or of Reproof or of Comfort c. 3. My own edification and spiritual advantage or 4. My own exoneration and peace as to the performance of such a duty were in some measure of singleness aimed at and endeavoured and as there is a missing of any of these Repentance should be exercised and faith for pardon some fruit some sense some lesson some discoveries some convictions c. would be sought after to remain When these or any of these if all the rest of them can be altogether without one are wanting this command is simply broken if in part they be wanting it is comparatively more or less broken Let us then take a view in particulars 1. Look to our profession Oh! what emptiness is there much more appearance and shew then reality and substance yea what desiring to
condemned but only such as are in consistent with the end and scope of this Command as by other Scriptures and the practise of Christ and the Saints is clear we conceive therefore these to be permitted 1. All duties of Piety as was sacrificing under the Old Testament or preaching hearing or going about the Sacraments under the New Testament In which sense Matth. 12 our Lord saith the Priests prophaned the Sabbath and were blameless not that formally they prophaned the Sabbath or did indeed break that Command but materially they wrought in killing beasts c. which had been unlawful had it not been in the exercises of piety 2. All things that have a tendency as necessary helps and means to the performance of the former works of piety are lawful as going to the Congregation to hear the Law calling the Assembly for worship by Trumpets or Bells or by a Voice journeying going or riding to Church c. because the duties of the Sabbath cannot well be done without some of these not at all without others of them If it should be asked here What that which is called a Sabbaths day journey Acts 1. 12. was among the Jews and whence it came and what way may it be stinted or limited among Christians Answ It was to them 2000. Cubits which according to the different measuring of that distance of ground consisting of these 2000 Cubits by a lesser or longer Cubit is reckoned to be more or less by learned Men but all agree says Goodwin in his Moses and Aaron in this that these 2000. Cubits was a Sabbath days journey It arose to be reckoned so from these grounds 1. From their expounding Exod. 16. 29. Let none go out of his place thus Let none go without the bounds of the City which with its Suburbs was 2000. Cubits or a mile about 2. That the Tabernacle of the Congregation was so far from the Tents of these who pitched about it in the Wilderness Numb 2. as they supposed and that the Priests kept that distance from the people in entering with the Ark into Iordan Jos 3. 4. whence they gathered that a man might still go to the Ark or place of worship as it was then in these cases at a distance from them and no further on the Sabbath day But we say whatever superstitiously or on custome they took up for that is but their Tradition we cannot stint a Sabbath dayes journey to so many miles fewer or more but it must be as the man is in providence cast to reside further from or nearer to the place where the Ordinances are dispensed for one may go many miles and not prophane the Sabbath if he cannot have the publick Ordinances nearer whereas another may break the Sabbath by going but to his Neighbours door yea by walking in his own house or to his door if either it be done idly or with respect to another civil or worldly end which agreeth not to that day it is not here remoteness or nearness but what sweyeth us and what is our end that we are to try by 3. All works of mercy are lawful on that day as laying beside us something to the poor 1 Corinth 16. verse 1. sending or dealing something to those who are in want Isai 58. verse 7. visiting others to comfort strengthen or otherwayes to edifie them christianly though idle and carnal visits albeit alace too rife are not permitted 4. Good Works as Christ saith Matth. 12. 12. It s lawful to do good or well on the Sabbath such are giving of Physick when it is necessary bringing of Physitians saving a mans life and taking pains for it c. Luke 13. these good Works may be classed either with Works of mercy before or with Works of necessity that follow both being good Works as they are Works of mercy or of necessity 5 Works of necessity such as feeding Beasts leading them to the water pulling them out of Ditches when they are fallen into them on that day and much more preparing honestly sober allowance for the susteining of the body as the Disciples pluckt the ears of Corn Matth. 12. and the Jews Exod. 16. 23. dressed the Manna on the Sabbath though they were not to gather it yet on the sixth day to bake and seethe a part and to keep a part till the morrow but not till the day following and therefore they behoved to dress it also yea Jesus Christ went himself to a Feast on the Sabbath Luke 14. that he might take that opportunity by his spiritual discourse to edifie the Company as he did notably which he would not have done had it been unlawful to dress any meat on the Sabbath yet his carriage was such at that Feast most remarkably that it would be followed as a pattern by such as may be invited by others to eat with them and shall be disposed to go on the Sabbath And if this were the design of the inviters and invited mens eating together on that day would not readily prejudice the sanctification of it as very often it doth Such is flying on the Lords day from a destroying enemy and in other warranted cases Matth. 24. defending our selves against unjust violence c 6. Works of comliness tending to honest or decent walking as putting on of clothes honestly making the house clean from any uncleanness that may fall in it throughout the Sabbath c. By all which Believers have allowance 1. for piety 2. for charity 3. for what is needful for their beasts 4. what is needful and convenient or comely for themselves and more is not necessary In these the Lord hath not streightned them neither hath he pinched and pinned them up to absolute necessity but hath left them to walk by Christian prudence yet so as they may not exceed for the Disciples possibly might have endured that hunger and not pluckt the ears of Corn or beasts may live a day without water and not be much the worse or some sort of Victuals may be provided to be set beside men on the Sabbath needing no dressing or preparing yea a man may live on little or nothing for one day but the Lord hath thought good not to streighten them so as to make his day and worship a weariness and burden unto them seeing he hath made the Sabbath for man to be refreshing to him and not man for the Sabbath nor will he have their Consciences to be fettered with inextricable scruples He leaveth it to men on other days how much to eat and drink by a Christian prudence yet alloweth them not to exceed even on these so here there is some latitude left to conscientious reason to walk by for some may do something at one time and not at another yea one man may take more pains in upholding his body then is called for from another who is stronger so that its impossible to set particular rules which will agree to all but men would look 1. to their end 2.
to their need 3. to what may conveniently attain the end Yet it is needful here to add some qualifications or caveats lest folk indulge themselves too much and exceed under the pretext of the former liberty which the Lord hath condescended to leave men at 1. That men would see that the necessity be real that real sickness keepeth at home that real hazard maketh them flie or maketh them bide at home that it be such a necessity as they caâ—not contrive a way conveniently to evite when it cometh or could not foresee before it came 2. Men would see that that necessity be not brought on by themselves If the thing might have been done at another time that necessity will not excuse though if the sin be taken with and repented of and Christ fled unto for the pardon of it we may go about the doing that lawfully which sinfully we have necessitated our selves unto as suppose one had got warning to flie the day before to bring such a Physician or to provide such drugs c. if he did it not then he sinneth yet when necessity cometh he may still do it but not with a good Conscience till he first acknowledge the former fault of his neglect 3. It would be adverted if that thing may be done as well another time or may not without prejudice that is considerable be delayed till the next day Thus taking or giving of Physick on the Lords day making ordinary civil visits beginning voyages c. will not sustain and bear weight before God when folk do them that day to have their own work day free and so put by the proper duties of the Lords day for some things that may be done the day or dayes following Thus rest is commanded Exod 34. 21 even in sowing rime and Harvest because the necessity is not clear but dependeth on ordinary providence and folks are to expect occasion and opportunities for them afterward 4. Men would take heed that they have not a tickling complacency that such necessities fall on the Sabbath and be not glad to have diversions from the proper duties of the day They would go about such works with a sort of sadness though yet with clearness and peace of Conscience as to their lawfulness Therefore Christ saith to his Disciples Matth. 24. 20. pray that your flight be not on the Sabbath day because it would be heavy to Gods people to flie on that day though it was lawfull 5. We would see that it marr not a spiritual frame and that in doing these we turn not to mind the World as on other dayes There would be still a respect to the day in our frame which is called for in the word remember and even when our hand is otherwayes imployed the heart should not be taken up with these things but so far as is necessary to the acting of them 6. It would be adverted to that they be done without inregularity and so as not to give offence by them hence it was that Christ ever gave the reasons of what he did on the Sabbath lest others not knowing our necessity judge us guilty of Sabbath-breaking or be involved without necessity to do the like 7. Folks would have great respect to the end in these works and to the motive which swayeth and putteth them on If it be outward gain or fear of some temporal loss as if for gaining money a Physician should go rather on the Sabbath then on another day to save the life of a man that turneth then to be a servile work and one of his ordinary Week day calling to speak so So if a Minister should preach with respect to gain or applause on the Sabbath or if any man should make a visit for a meer civil end as we visit on other dayes without a suitable respect to spiritual edification or furtherance of Piety it will marr all and will be found a breach of the Sabbath 8. We would beware of spending too much time in these things but would endeavour timely and quickly to expede and dispatch them and rightly to tryst them Dressing of meat and trimming adorning and busking of folks bodies will not be found a well spent part of the Sabbath when it shutteth out other duties and getteth too much time as it doth with many By all which we may see what need there is to watch over our selves in these things lest our liberty be turned into licentiousness and lest we grow either idle or carnal on that day Let us then consider how far this rest extendeth and under it we take in 1. The rest of the whole man outward and inward in deeds words and thoughts so is it Isai 58. 13. we should not speak our own words nor by proportion think our own thoughts nor find our own pleasures 2. It goeth through the whole day for though every minute of the day cannot be applyed to positive duties yet in no minute of it is it lawful to do another work inconsistent with the qualifications and scope aforesaid that is the negative part in it thou shalt do no work which bindeth ad semper 3. It is to be extended not onely to a mans own person but to all under him children servants c he must be answerable for it that they rest and must give them no occasion of work 4. It s to be extended even to the least work of any sort if unnecessary as gathering sticks speaking our own word c. these are all breaches of the Sabbath 5. This rest extendeth to all actions or sorts of actions or cases which are not comprehended under the former exceptions which are permitted or are consistent with the sanctifying of the Sabbath As 1. All works which tend to our external profit pleasure satisfaction c. all works of our callings which make for the increase of outward gain and profit such whereby we ordinarily sustain our lives These Hebr. 4. 15. are called our own works and here it s such works as ordinarily are wrought in the rest of the six dayes So it is doing thy own pleasure as well as works Isai 58. 2. Such works as tend to others external gain or profit as the great motive of them as Servants may be working for their Masters profit and yet prophane the day 3. Such as are not necessary on that day as ploughing sowing reaping or gathering in and that even in Seed-time and Harvest and so fishing going of mills c. when these are not done for the very preserving of life because they are not necessary out of that case neither is there any thing here of an extraordinary dispensation that maketh them necessary the weather depending on an ordinaryprovidence or ordinarily depending on providence which is to be reverenced Hence though the weather and season be rainy yet it is not lawful to cut down or gather in Corn on the Sabbath their hazard in this ease being common and from an ordinary immediate providence yet suppose that
as well as to be an incouragement to them that do well and men are according to their places and parts to be forth-coming for God and the good of others And yet this cannot be called a constraining or forcing of Consciences for a Magistrate or Master thus to restrain these who are under them it 's but the using of that power which God hath committed to them to make men to do their duty and to abstain from dishonouring God and the punishing of them if they do other wayes in which respect he beareth not the Sword in vain The 2. and main reason followeth v. 11. wherein this command is three ways pressed also 1. By Gods example who during the space of six days wrought though he might as easily have made all in one day and rested the Seventh and not before the Seventh on which he wrought none even so it becometh men to do seeing he intended this for their imitation and for that end doth propose it here Gods rest on the Seventh is not absolute and in every respect for John 5. 17. he worketh hitherto that is in the works of Providence sustaining preserving and governing the Creatures made by him and their Actions but all things needful for the perfecting of the world were then made and finished Whence by the way we may gather that not only all Creatures were made Angels even these that since turned Devils c. but that they were made within the Six days of Creation when Heaven Earth Sea and all that was in them was made Therefore all our works that are necessary to be done in the six working days would be done and ended that we may rest on the Sabbath as he did The 2. way is by his blessing of it God blessed the Sabbath day which is to be understood not simply in respect of the day which is not properly capable of blessing but in respect of the true observers of it he blesseth it to them and he blesseth them in it which may be in these three 1. That the rest of that day shal not prejudge them in their weeks work but that their labour shal be therefore blessed so that they shal miss nothing by observing that day as the Lord blessed the Seventh year whereon they rested and yet notwithstanding they were as when they laboured Lev. 25. 20. 21. 22. and it 's like that if we will compare such as make Conscience to sanctifie the Sabbath with others who think and seem to gain by breaking of it this will be found at the years end to be verified 2. That the Lord hath set a part that day for a Spiritual blessing and the Communication of it to his people so the Bread and Wine are blessed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual blessings to the worthy receivers Isa 56. and Psal 92. 3. That God will abundantly manifest his gracious presence and multiply his spiritual blessings that day upon it's due observers more then on other days wherein he is also sought as there is this day a double worship both in respect of the Duty and of the day whereon it 's done so there shall be a double blessing beyond what is on other days in which respect even prayers in and towards the Temple while it stood by divine appointment as a separate place from others had a blessing beyond prayers in other places and thus Christ blessed the loaves and the few small fishes John 6. when he made them by multiplication on the matter to feed far beyond their ordinary proportionableness so service on this day groweth in it's blessing hence we may see an usual connexion betwixt Universal thriving in Religion Grace and Piety and suitable obedience to this command in the tender sanctification of the Sabbath and withall a reason why so few make progress in godliness even little keeping holy the Sabbath as they ought The 3. way is by his hallowing it wherefore be hallowed it or sanctified it that is per â—odum â—â—stinandi or by way of appointing of it for holy uses and separating it from other days as is said The inference wherefore as to the hallowing pointeth at the reason or end wherefore God did it to wit that there might thereby be an excitement left to men to imitate God and that men might not only have Gods command but his example also to bind this duty on him If it be asked here why God will have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribut being reserved to himself 2. Because men having but a finite understanding beside the now corruption of it connot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once or at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live with him and that he ought to cary in his own affairs along the week and order things so as the Sabbath may be duly sanctified when it shal come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to walk and converse with God and to be in his worship this is his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and wordly things It was a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the world ordinarily think and judge We see now how great and grievous a sin it is to break this command and with what care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed with more reasons and with more full and particular explication Because 1. All the commands hang some way on this and obedience is ordinarily given to them with the same readiness as this day is employed in Gods Service 2. It keepeth life as it were in all the rest and when men are cold in this so are they in all the rest 3. This tryeth men in theirlove to God best If indeed his company and service be more delighted in thenthe World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they
others even in the cases wherein these do require the preference 2. When it is terminated on the wrong object as when they run out in the immoderate pursuit of bodily and temporal things caring more if not only for the body neglecting the better part 3. When it is laid out for the pleasing of corrupt self and the making of provision for the Flesh to fulfil its Lusts Rom. 13. 14. Self love under these considerations is corrupt and to be guarded against Answ 2. Self love or love to our self is allowable when qualified with the following properties 1. When it is subservient and subordinate to higher ends and can hazard it self and deny it self for Gods honour for a publick good yea and in some cases out of respect to the good of others also so a righteous man should and when at himself will do much though with his own hazard for a Christian friend for the safety or edification of the Godly or in defence of the inte rest of Christ 2. When it is drawen out after spiritual things and it 's on these mostly that pains are taken as how to grow in grace to have a good conscience to have the soul saved sin mortified c. 3. when outward things are desired for the former ends as when we pray Give us this day our daily bread that we may promove these ends being willing to want them when they may not stand with these ends and desiring life means c. in so far only as they may be useful for the attainment of them As the first self-love marreth duties to God and thwarteth with them so the second advanceth them and sweyeth strongly yet sweetly to them Again This Command is the first in order of the second Table and is peculiarly backed with a promise to shew the concernment of the duty called for the scope of it being to regulate that respect which each on oweth to another that they may give each other due honour as the first effect of love and the great band of all the other commands and enjoyned duties of the second Table God being pleased to provide for that respect and honour that is due from one man to another as well as for the security of their persons and estates yea in some respect he preferreth this Command to wit that one hurt not another in their honour and estimation to these other relating to their persons and estates and therefore he requireth honour in the first place and afterward injoyneth the duties of not killing not stealing c. And although every man doth love respect and estimation among others yet there is nothing wherein more liberally and even prodigally men incroach upon one another then by the neglect and denyal of this duty and by the contrary sin though it be most directly op posite to love and that general equity commanded whereby we should Do to others as we would have them to do to us Therefore we conceive the Lord hath preferred this to the other five Commands and hath so backed it with a promise and also set it down positively Honour thy Father c. for this end that we may know it is not enough not to despise them if they be not also positively honoured by us even as it is not enough not to prophane the Lords day by common and unnecessary works if we do not positively sanctifie it And it is not for nought that this duty is so much pressed being a main bond of Christian and Civil Fellowship keeping folks within the just bounds and limits which God hath set unto them If it be asked What this duty of honouring our Neighbour doth include Answ It doth include these five things 1. Respect to our Neighbours person 2. to his place 3. to his qualifications either as he is furnished with natural or moral abilities or as he is gracious 4. to his accidental furniture in externals a riches credit with others c. so David honoured Nabal 5. in respect of mens actions as they deserve or as they have done or atchieved any thing where by good cometh or may come to the Church or Commonwealth Honour includeth the giving respect to onr Neighbour in all these If it be asked If and how honour differeth from love Answ It differeth from love in that love properly considereth men more generally as they are capable of good which we wish unto them but this considereth them more particularly as so and so qualified and having such and such things in them deserving respect for honour being bearing of testimony to something worthy of respect in such a one it doth first consider what is worthy of honour in the person that so it may bear a testimony truly according as it findeth ground If it be asked Whether ontward expressive evidences of honour are alwayes to be given to the persons honoured Answ Although indeed in honouring of God there needeth not alwayes an external expressive evidence of it as for instance a man may in the croud of Company honour God by ejaculatory Prayer without such external expression as Nehemiah did in the presence of the King and Queen cap. 2. v. 4. yet honour given to others must not only have the acknowledging of something worthy of estimation within that it degenerate not into dissimulation as the ordinary complementing strain doth but must also have expressions without to bear witness unto that which is within in gesture words or other wayes as men are called to the giving of them If it be asked What honour doth import and what may be comprehended under it Answ Under honour are comprehended 1 Charitable constructions of mens actions whereby what is doubtful is exponed to the best It will not nor ought not I grant determin a man to esteem every man gracious whom he knoweth not to be prophane nor every thing to be truth spoken by him which he knoweth not to be false But 1. it will keep a man from running into the extream of contrary judging of him as wicked false carnal natural graceless a lamentable ill amongst even good people too ready often to give such designations and epithes to their Neighbours whether inferiour or superiour to them on very little ground and sometimes to persons who without breach of charity may be supposed for true Religion not to be much if any thing at all short of themselves or such an one as some may call him even though he know nothing of his goodness yet because he knoweth not his evil he forbeareth to conclude so harshly of him 2. It will make him live with him as to him at least negatively gracious and accept of what he saith for truth not knowing any thing to the contrary in so far as Christian prudence will permit him and thus far a charitable construction will lead us in reference to our Neighbour for we are not bound positively without ground to determine a thing to be right or wrong or a man gracious or wicked when
sect 4. where he doth with much reason whereof he was a great Master and religion assert That when justice strictly so called is not hurt yet a man â—ay sin against that duty which consists in the loving of others and more especially what the Christian law perscribes which yet here is only corrâ—bâ—rative of the moral law that perfect and perpetually binding Rule of life and manners so that if it be manifest that such caping robbing or spoyling will chiefly hurt and indammage not the whole body or generality of the Enemies or of the King or such as are of themselves guilty but the Innocent and that in such a measure as will thrust them into the very greatest calamities and miseries wherein to cast even such as are our private and proper debtors were a merciless and cruel act But if to all this it be added that such spoyling or robbing is found to be of no considerable moment or importance neither to put an end to the war nor to cut short and consume the publick and main force of the Enemy then and in that case such gain ought to be accounted unworthy of a morally good man and more especially of a Christian as being mad only of the calamity of the times On which account Plutarch blames Crassus that he had made purchase of the most part of his riches by robbing spoyling in times of fire and sword looking on the calamities of the times he lived in as his greatest gain Grot annot ad idem illud cap. 18. Whatever will be said for pressed men and other Subjects who on the express call of the Magistrate go to Sea fights their non-obligation to inquire narrowly and scrupulously into the justness of the War when it doth not appear to them unjust yet unquestionably such persons as go a caping and their Compartners for a share of the gain are obliged to a strict and accurate examination of the justness of the war since they willingly offer themselves to such work yea seek for access to it as a special favour and priviledge which they may let alone if they please and so in this case ought on the least scruple or ground of haesitation to let it alone and if they go on and seek not satisfaction to their consciences to the yondmost annent the Justness of it they make themselves as guilty in their station as the Prince State or Common-wealth do who ingage in an unjust War since whatever is not done in faith and from a perswasion of the warrantableness thereof is sin And thought a War were uncontravertibly just yet Grotius his grounds before laid down would be considered by such especially who out of a covetous homour desire to make gain though under the silly pretext of weakning the Enemy the least thing ordinarily intended by them ingage themselves in this course which not only crusheth many poor Innocents but is also often waited with bloodshed and taking of mens lives who it will not it seems be readily denyed may defend themselves and their goods the means of the livelyhood of themselves and their families won with much toyl and hazard and if they may endavour the preservation of these goods and defend themselves against such as would spoil bereave them of them then it 's worthy of very grave consideration if in this case the assailants wounding mutilating or killing poor private men quietly following their callings for their bread in their own lawful at least hitherto in this so circumstantiated case by Grotius not judged and determined unlawful defence will be found altogether free especially if the justness of the War be doubtful or not conscientiously inquired into of murther And if the aggressors themselves should be wounded or killed by these defendants whether they will be without all culpable accession to their own self murther and so whether they will not be involved in the guilt not only of the breach of this Eighth but also of the Sixth Command And whether goods and an estate acquired or increased by such means may be brooked and possessed with solid peace and with the well-grounded expectation of Gods blessing which maketh rich and addeth no sorrow therewith This I say calls for grave consideration Beside that it hath been observed that such courses have sometimes not only made these estates that were acquired by them quickly to melt away but also to have been a moth in the estates for the time bettered by them Observable and not altogether aliene from this matter is that christian and grave Act made against Prize-goods in the Town-Councel of Edenburgh the head City of this Kingdom in great Mr. Knox his dayes as one blessed fruit of the Gospel amongst many others May 10. An. Dom. 1561. the very year after the publick establishment of the reformed Protestant Religion in Scotland The tenure where of follows It is ordained that no man within this Burgh buy any Prize-goods under the pain of tinzel of his freedom for ever and punishment at the will of the Civil Magistrate it being contrary to a good conscience and that we are bound to deal with every Christian Brother as we would wish to be dealt with the Goods not to be sold by any godly man within this Burgh This Rapine again having a sort of pretext becometh Oppression when a man by power favour or such like outreacheth and goeth beyond his title and indamageth the party with which he contendeth more then his right or title would warrant him to do this may be in great men over their inferious as Masters over Servants of Landlords over Tenants of Magistrates over People or Subjects and in all these who any way make use of greatness to distress others or thrust at them either to make them quit a right they have or by retaining from them what is their due or by exacting them by their title what is really prejudicial to the others property even though by oppression the person be made willing to condescend Thus also over-powering of others in Law suits and Courts and making use of monyen to bear them down in their right is interpreted by God as Oppression For the second to wit Theft more properly it looketh to all wayes whereby without pretext of violence another is wronged This is again divided in four 1. If it be a wrong done to a Common-wealth it is called peculatus which in a large acceptation includeth not only private men or Magistrates stealing or robbing the publick treasure but also Collectors Questors and others that are in such like offices who when they intervert what belongeth to publick use become guilty and proportionably all such as are intrusted with the keeping and distributing of what belongeth to Corporations and Societies and do intervert it as Judas did in some respect when he interverted what was committed to his keeping for uses not allowed and therefore he is called a Thief though his crime was also Sacriledge 2. As it respecteth
eaten any where Again Deut. 14. 22. and Deut. 26. there was a second tenth to be eaten for two years before the Lord by the man and his houshold as well as by the Levite fatherless and widow c. but every third year was for them only Now not to be peremptory by this proportion it would seem that the Lord calleth for a considerable part near or about the tenth of our free rent or gain which he would have us to employ thus and this would be found no great burthen and it might be waited with Gods blessing upon what remaineth It is then you see no little part of wisdome to walk rightly in the things of the World yet as holiness is no friend to covetousness so neither is it to prodigality there is a midst betwixt these two which is called frugality this is well consistent with piety for it neither carkingly gathereth nor carelesly neglecteth nor prodigally wasteth or casteth away but is a sparing and spending a gaining and giving out according to right reason But for the further explication of it I shall put you in mind of these following Scriptures which have so many properties qualifications evidences or commendations of frugality 1. It provideth for things honest before God and men 2 Corinth 8. 21. Rom. 12. 17. 2. It maketh a man look well to his herds and flocks and in a gainful sinless calling is diligent Prov. 27. 23. and not sloathful in business Rom. 12. 11. 3. It is not vain and lordly so a frugal woman is described Prov. 31. 10. c. by being honest in her carriage honest in her family providing for her husband children and servants cloaths fare c. yet not vain she maketh her own cloath and her family is provided for in an honest thrifty way without great cost 4. It is provident though not covetous like the Ant laying up in Summer Prov. 6. 6. And the vertuous woman seeth and considereth a field and purchaseth it Prov. 31. 16. 5. It is taken up about things necessary not superfluous John 13. 29. the Disciples thought Judas had been sent out to buy what was necessary not what was superfluous 6. It putteth nothing to unthrifty uses nor suffereth any thing needlesly to perish according to that Word of our Lords Joh. 6. 12. Take up the fragments that remain that nothing be lost 7. It moderateth its gifts that they be neither of covetousness nor prodigality but as it is Psalm 112. The good man guideth his affairs with discretion 8. The frugal man his conquest is in that which hurteth not others and rather by his own industry then others simplicity It lyeth rather in his diligence and dexterity then in his slight and cunning in duty to satisfie conscience and not in sin to raise a challenge It is in a word a following of riches with Gods blessing seeking them both together it being the blessing of the Lord which onely maketh rich Prov. 10. 21. and he addeth no sorrow therewith all other riches without this have sorrows multiplyed on them 1 Tim. 6. 10. the good man and truely frugal seeketh first the Kingdom of Heaven Matth. 6. 33. and the one thing necessary and alloweth not himself to be cumbered about many things as Martha was Luke 10. 41. he chooseth the right time and season and is not inordinately bent upon gathering he knoweth there is a time to scatter as well as to gather as it is Eccles 3. 6. He knoweth when to be liberal and carrieth Charity along with him and wrongeth it not Before we pass this Command we may consider the punishment of the breach of it and that in a threefold consideration 1. Before God or in forâ— poli and so there is no question but it secludeth from the Kingdom of Heaven the covetâ—us and others are 1. Corinth 6. 10. particularly debarred yea it is a sin which the Lord abhorreth Psal 10. 3. 2. Consider it in fore ecclesiasticâ— as to Church-discipline and it seemeth by sundry places of Scripture that the covetous have been thus taken notice of as 1 Cor. 5. 10 11. c. where the covetous are reckoned as contradistinct from extortioners in which place we conceive that the Apostle doth mean a man that in the main of his way hunteth after the world although he be not chargeable with direct theft or oppression this he calleth Phil. 3. 19. minding of earthly things and Col. 3. 1. 2. setting the affections on those things which are on the earth which certainly may be much discovered by the strain of a mans carriage his devotedness and addictedness to the world the little time he doth bestow upon Gods service his little usefulness to others as Nabal was to David his soirdid niggardliness that he can neither give to others nor use himself what he possesseth as it is Eccles 6. 1. his being defective in other duties from that ground his being in his way of living miserable much within his estate and station his taking advantage of every thing that may bring him gain as of a trick of Law and such like even when it is rigid as to anothers hurt or like the man that is cruel against others taking them by the throat saying Pay me all that thou owest distraining and distressing for little things when he himself is not straitned unmercifully treating others when they are not able to stand out against him as Laban did in changing Jacob's wages ten times Gen. 31. 41. and many such characters are there whereby the covetous may be tryed and discovered as especially when they come to justifie and defend and continue in these forementioned unseemly wayes of getting gain and much more when unlawful shifts are used to gain by It is like that in such cases covetous persons have been ecclesiastically reprehended or at least there hath been a brotherly withdrawing from them to put a note on them as was put on drunkards extortioners c. as also 2 Thess 3. 14. the Apostle commandeth these persons who were guilty of the opposit sin of Idleness to be marked with a note of shame And although it be hard to make out covetousness in particulars where there is no sin in the matter yet generally where there is a person that excessively is so there will be both a common account of him to be such in his dealing by those who can discern and many complaints of all almost against him and a hard disesteem of him From the grounds that have been touched on it is somewhat evident that such who generally are called â—eer hard rigid men though they bâ— not properly unhonest are guilty of this sin of covetousness and consequently of the breach of this Command But however when covetousness cometh to be scandalous so as it may be made out it falleth within the compass of the object of Church-discipline and certainly seeing covetousness even when there is no direct theft or oppression is often so scandalous and offensive It would seem