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
though these have not alwayes Gods Name formally and expresly interposed in them yet He being Party and they being made to him he cannot but be singularly looked at as Party Witness and Judge in the making and performing of them Therefore do we comprehend all even purposes expressed in Prayer to him as being of the same kind though not of the like Degree We mind not here to medle with speculative Debates about Vows but to hold us only at what concerneth Practise And say 1. That such Promises to God and ingagements being rightly made and taken on or rightly goneabout are not onely Lawful but sometimes necessarily called for as appeareth 1. From the Command which is to Vow as well as to perform Psalm 76 11. 2. From Example of Saints in all Ages David faith Psalm 119. when his frame is most tender Verse 57. I have said I will keep thy words And thereafter Verse 106. I have sworn 〈◊〉 well perform it That I wâ—ll keep thy righteous Judgements For saying and swearing to God are near the same and who sincerely say in secret may in some Cases also Articulatly swear 3. From the end of Vows which is to bind us to something the more straitly and to evidence our greater desire and willingness to be so bound And therefore they being Midses for that end when the end is in a special manner called for and may in all probability be the better obtained by the use of this Mean then is it called for also and cannot be omitted 4. From the Lords gracious accepting of such Engagements and Vows and approving of them 5. From the several Promise and Prophecies of them as commendable and good service from Men to God under the Gospel Isai 19. 18. and 21. Jer. 50. 4 5. Isai 44. 5. So then I say 1. In some Cases to wit when it glorifieth God and edifieth others or is profitable to our selves But if it thwart with any of these there is a failing or when some pressure of Spirit or cogent Reason putteth us not to it or some great need calleth for it as Abraham for the weighty Reason expressed by himself Gen. 14. swore he would take none of the spoil he had rescued from the Kings overcome by him For we are not alwayes called to it 2. I say Not in all Things Because the matter of a Vow must be one of these two Either 1. Some commanded Duty as Jacob Vow Genes 28. and Davids Psalm 119. 106. were Or 2. Something that relateth to Worship or may further some commanded Duty or prevent some sin to which we are given and much inclined As suppose a Man should engage himself to rise sooner in the morning that he might the more effectually cross the lust of his laziness and to keep more at home the better to prevent the snare of evil and Loose-Company It is not House-keeping simply or rising soon that is the matter of his Vow but as they relate unto or are made use of for such ends Therefore Vows can onely be made to God alone Ps 76. 11. and Ps 132. 2. 3. I say Rightly gone about That is 1. Deliberately and Judiciously for Ignorance Haste and Rashness will spill all 2. With Humility and due sense of our own Corruption which maketh us Alace to stand in need of such Bands to keep it in and of such Up-stirrings and Excitments to Duty 3. With fear singleness and Zeal for God with love to his Honour and to true Holiness Not for our selfends to gratifie an Humour or Passion or in Fits of Conviction to stop the Mouth of a Challenge and so put it by 4. The Vow would be heartily and chearfully undertaken not as a piece of Bondage but of Liberty that we may be thereby indeed ingaged unto the Lord having no hink or Hesitation nor Reservation in the making of it what can be expected as to the performance if therebe Hesitation in the very undertaking 5. There should be much denyedness in it 1. To our selves 2. To the Oath as not accounting our selves to be more Religious by it or more pleasing to God as if it merited somewhat nor yet more strengthned by making of it but more ingaged to perform and keep what we have vowed 6. There should be Diligence in doing going on and helping and inciting others to joyne with us that so it may through Grace be made irrevocable which is the practise of the people of God Jer. 50. 4 5. 7. There should be ingaging in the lively Exercise of Faith drawing strength from Jesus Christ according to his own promise and of our selves to make use of him for that end Yea that should be laid for the foundation of our undertaking Therefore every such ingaging is a Covenanting with God and there is no Covenanting with Him but by interposing of Jesus Christ both for the procuring of Pardon for by-past failings and guilt and for Grace and Strength to perform called for and ingaged into Duties for the future See a frame of Spirit fit for Covenanting when seriously and suitably gone about Jer. 50. 4 5. Concerning these Ingagements we say 2. That they are of themselves Obligatory and binding to those who come under them as Numb 30. 2 3. Vowing is called the binding of a Mans soul And Psalm 36. 12. its said Thy Vows are upon me O Lord as pressing him with a Weight till they were payed If it be asked 1. How Vows bind We Answer 1. In moral Duties they make the Obligation no greater for they being laid on by the Command of God and having his Authority there can be no Addition to that in it self But there is a two-fold Addition 1. In respect of us so that though the Obligation be not greater in it self yet we joyn our Approbation or Consent unto that whereby as by a positive Super-added voluntary Consent we bind our selves so that in some respect we have two Bonds the Law and our Oath both for one 2. Though it make not the former Obligation to bind more strongly in it self yet it maketh that Obligation to have a more deep Impression upon us so that a man by Vow bound to a commanded Duty will think himself more bound to it then before and that Command will have a deeper Impression and more weight on him to perswade him to do and to challenge him when he hath omitted then before Again in things that are meerly Accessories to a Religious end as Extrinsick means for instance fasting staying at home c. Vowing never maketh the doing of these of themselves to be Acts of religious Worship but it maketh our keeping of them to be by a Religious Tye so that without Prophanity they cannot be altered out of the case of necessity If it be asked 2. What is to be thought of our common and ordinary Ingagements 1. By Baptism 2. At the Lords Supper 3. By Oaths in Covenants 4. Ingagements in Private to God by Vows Purposes Promises Resolutions in
required in this Command 8. Some other thing is required by this Command of a member of a Family which seeketh God then of a person in an heathenish Family or some other thing is required from so many persons joyned together as members in one Family then from such persons suppose them to be scattered from one another amongst heathenish Families certainly where Husband Wife Children and Servants are Christians and Professors of the same true Religion there is some other thing required of them then where onely the Husband the Wife the Child or the Servant is so but if they were scattered and became parts or members of diverse families among Heathens they would be obliged to seek God apart therefore no less but much more is joint-seeking of God required of them when they are united together as members of one family 9. This Command when it mentioneth all within his Gates or Doors requireth some other thing of a Master when at home with his family then when he is withdrawn from them But a Master at a distance may command all in his family to worship God and pray to God for them and so may they all if they were scattered worship God secretly therefore when they are together there is some other thing required of them by this Command which is no doubt To worship God together 10. The duties that are to be performed on this day will require this such as instructing one another exhorting admonishing comforting strengthening one another and talking to or conferring with one another of the Word Deut. 6. verse 7. 8. Which cannot be denied to be duties called for on this day and yet they cannot be done but by joint concurring together in that work and therefore it concludeth strongly that family-worship at least on the Lords-day is commanded here and if families be called to worship God jointly on the Lords-day by the worship competent for that day then by proportion are they also called to worship him jointly on other dayes by the worship suitable to them there being the like ground for all 11. And lastly that which is required of families is such a worship as ought to be performed by them supposing there were no publick worship nor yet any other family worshipping him in the World So Joshua resoâ—veth Chap. 24. 15. I and my House will serve the Lord and sanctifie His Sabbath that being a special piece of His service what-ever ye will do but if there were no worshipping of God in all the World but in one family then ought that worship to be joint according to that same word of Joshua's I and my House otherwise we behooved to say that there might be a plurality of worshippers of God in the World and yet without any joyning together in worship which were in it self absurd and contrary to Joshua's Religious Resolution It being thus made out by this Command that there is such a worship as family-worship and that it is commanded we shall consider in the next place how the Scriptures do otherways hold it out 1. Then consider that where the Scriptures speak of eminently Godly men they speak of them as making conscience of this and take notice of their honouring of God in their families as a special part of their eminency So Abraham Genes 18. verse 19. Joshua 24. 15. Job in the first Chapter of his Book and David Psalm 101. are noted It must then be a commanded and commendable duty which is so particularly remarked in them 2. Ye will find it almost in all parts of Scripture as Genes 18. Exod. 12. Dout. 6. Joshua 24. Job 1. Psalm 101. and Psalm 30. At the Dedication of Davids House which was not sure without some peculiar worship and craving of Gods blessing even as in other cases those who had builded Houses were to Dedicate them or to Consecrate them and wherefore because they were hoven in a manner and as it were offered to the Lord for seeking and worshipping Him in them So Altars Numb 7. 84. were said to be Dedicated when they were set apart for Gods service and Consecrated for that use So Neheâ— 12. 27. the Walls were Dedicated and the Levites brought out for that end which Dedication no doubt had a Religious use and Will any think that they began with Prayer or praise as David did and left off such Exercises afterward see also 2 Sam. 6. 20. where mention is made oâ— Davids blessing his House Esther and the Maids of her House and the rest of the Jews in their several Families fasted and prayed We see it spoken of by the Prophets as Jer. 10. ult and Zech. 12. 12. and that as a Prophesie of the Converts carriage under the New Testament We find it also mentioned 1 Tim. 3. 4. and 5. v. 8 and Titus 1. 6. 3. Ye will see it thus practised and pressed before the Flood God was honoured and worshipped in families after it before the Law by Abraham Iob and others in their Families under it there was the Observation of it and that by peculiar Ordinances as namely by the Passover yea it is mentioned and that most expresly in the very Law as is said it was kept up under the Captivity and after the return renewed by Zachariah especially yea it is also renewed in the New Testament whereby it appeareth to be of very special Observation from all which it is not a little commended to us 4. If we consider the many wayes whereby the Scriptures press this duty it will be found that there is hardly any duty more cleared and pressed then it It s pressed 1. By Command 2. By examples of Godly-men held forth as Paterns for imitation 3. By promises made to it and 4. By blessings conferred on the conscientious practisers of it Genes 18. Deut. 11. verse 18. 19. 20. 21. 5. As evidencing sincerity Genes 18. Ioshua 24. 6. As making Folks lyable to the curse and wrath of God when neglected Ierem. 10. 25. 7. As a fruit of the Spirit and as a companion of true repentance Zach. 12. 8. As a specially commending and adorning qualification of persons that have it and scandalous where it is wanting and as declaring one unmeet for publick charge Gen. 18. 1. Tim. 3. 4. Tit. 1. 6. Hence the Argument runneth strong That duty which in Scripturs is commanded by many examples commended and by other motives pressed the neglect whereof bringeth guilt and offence upon the persons neglecting is no doubt a necessary duty but Family-worship is such therefore it is a necessary duty 1 That it is commanded what we have said from this fourth Command may sufficiently make it out yet we further add Deut. 6. 7. 8. and Deut. 11. 18. 19. In which two places it is clear that observing of the Law is not onely to be studied by a Master of a Family himself alone but that the Religious duties of frequent speaking of it diligent teaching of it whetting and pressing of it on his Family
cannot but take in Family-worship yet it is also clear that he meaneth not simply of inability to rule but mainly of defectiveness in the improving the ability which God hath given for Ruling therefore it is not said here He that cannot Rule his House though that be in part truth but he that doth not Rule and it is tanked with excessive drinking striking pride and other grosse ills it having that same effect that they had to wit to declare incapacity for such Offices Hence this is not to be the Rule of tryal if he can Rule his own house well as having gifts fitting him for it but supposing him to have these it 's to be inquired if he doth actually Rule it well which is the evidence of the right improving of his gifts therefore here Ruling in the mans own house and ruling in the Church or House of God are looked on as two degrees of one thing of the same nature because both taken in not only gifts fitting for the discharge of the duty of this respective ruling it but conscience and faithfulness in the improving of them We shall not here to this purpose insist on the frequent mention that is made in the Scripture of Churches being in Families But shall proceed to add to what we have said Six or Seven Reasons or grounds that will further prove and clear the thing The first is drawn from nature which teacheth not only that the true God should be alone served and worshipped but that according to the Stations God hath put 〈◊〉 in they should improve them with their gifts parts for a higher end then their own behooff or advantage to wit his glory And that as they have a peculiar fellowship given them by him as his gift so he should have answerable and peculiar acknowledgement from them and therefore seeing the appointment of Families is Gods Ordinance and that it s he that giveth to some Children and Servants which are with-held from others there ought in all reason a Tribute to be given to him resulting from that Society and the Family hence it was that before the Law the Patriarchs had their worship specially in their Families yea Heathens beside their publick idolatrous worship and idolatrous Temples had their peculiar Penates or Houshold-Gods on whom for their particular families delivery from enemies and protection they depended 2. A second is drawn from the nature of Christian Communion amongst Believers which as it requireth the performing of Christian duties according as we are in providence called to them so it requireth the making use of that tye of Family-interest or relation super-added to the former for furtherance and entertaining of that Communion because there is a special access ministred by such a relation to the attaining of that end Hence it is we conceive as is said that some Christian Families are called Churches because so many Christians casten together lived in a Christian discharge of all Family-Ordinances so to speak 3. The Lord by his Covenant doth especially though not alway derive mercies to Families taking them in together and making promises to them and conferring priviledges on them So Abrahams whole Family was taken in Covenant Genes 17. And in the New Testament whole Families were at once Baptized which certainly calleth them to a peculiar way of being answerable to such priviledges and ingagements And is not this one special and very proper way of being answerable to them that they worship God together and joyn in blessing him for such mercies and in prayer to him for grace to carry suitably to them 4. The mutual interest that usually is in the condition of members of the same Family calleth for joynt-seeking of God and worshipping of him as they are jointly concerned in the same dangers the same sins often the same stroaks the same duties the same mercies for what is so to one is ordinarily some way so to all therefore ought they to joyn in confessing of sins acknowledging mercies deprecating dangers and stroaks and discharging of duties 5. Private worship is profitable to all the ends of a family It s an acknowledging of God and honouring of him it helpeth the Master to keep his authority and maketh every one in their Family to walk the more respectively towards the rest and it keepeth from many out-breakings when they are to meet so often together to seek and worship God hence in experience we often see that these families where religious worship is are generally more civil at least then other families where it is not and that the children and servants of such families readily profit most are most countenanced by Gods blessing and are in greatest capacity to get good of the publick Ordinances 6. The Lord loveth to have a distinction betwixt these that serve him and these that serve him not Now as to a family relation what difference is there betwixt a professing Christian family where the joynt worship of God is not and a heathenish family Heathens live and eat and work together and when no more is seen they look very like the one to the other Even as in a Nation where no publick worship is though private Persons privately seek God yet there seemeth to be no publick national difference betwixt that Nation and a heathen Nation so in the former case a family difference will hardly be found if any should inquire of what sort of families these are Add that it will be hard to say that a man should take care of the outward Estate of his Family and neglect the spiritual and keep Communion with his Family in temporal things and none in spiritual duties yea doubtless he should be much more in these as being both more necessary and more excellent Having first shewed that this fourth Command holdeth forth a family worship and having secondly confirmed it more largely from other Scriptures and grounds of reason it followeth now according to the method proposed that we shew in the third place how particularly the Scripture describeth wherein it doth consist whereby it will further appear to be of God The Scripture describeth it four wayes 1. In general it is called in Abraham and Joshuas Case keeping the way of Lord serving the Lord very comprehensive expressions taking in much and here its sanctifying of the Sabbath that is performing of the duties which are to be discharged for the right sanctifying of that day we conceive it to be in short to do these things in a joynt family-way which a Servant of God may and ought to do alone that is to pray read sing Psalms c. or to do in a Domestick way what Christians in providence cast together may do as to pray read further one anothers edification by repeating of Sermons spiritual conference instruction exhortation admonition c. for they have their tye of Christianity and this of a Family-relation beside which doth not abrogate the former nor derogate from it but doth further corroborate and
add more strength to it as to make it more necessary and less elective more frequent and less occasional and to be now by Domestick rules authoritatively regular for edification which cannot so be by the simple tye of Christian Communion 2. It speaketh of particular duties wherein they should joyn as first Here of sanctifying the Sabbath in all the duties of it adding more to our Family-worship that day then other dayes as well as to our secret worship for the Sabbath was to have its double offering Secondly Of praying Jerem. 10. ult which is necessarily included in that mourning mentioned Zech. 12. A fruit of the poured out Spirit of Grace and Supplications So 2 Sam. 6. Davids blessing his family is to be undeâ—stood of his going before them in prayer to God for a blessing on them not in common as a publick Prophet which he did with the People but as a peculiar duty discharged by him to his family whereof he was head Thirdly Of family fasting or setting of time apart in the family extraordinarily for Fasting and Prayer as in Zech. 12. in that solemn mourning and in Esther 4. where it is recorded that she and her maids who were her family and all the Jews at Shusan who yet could not have in that place a publick fast did go about that duty Fourthly Of Instruction a most necessary duty to instruct and teach the family the knowledge of God the Command goeth expresly on this Deuter. 6. 7 8. and 11. 19 20. where we commanded to talk of the Law within the House to teach it our Children diligently or as the word is to whet it on them by catechizing and to write it on the posts of our Doors and on the walls of the House for what end I pray Sure for this very end that the House might have the means of knowledge in it and that the knowledge of Gods Law might be taught and learned in it and will any think that the Walls should teach and the Master be silent Especially seeing it is for the Families behoof that these things were written What if some in the Family could not read which on several accounts might be then it would follow that they were lost if there were no more nor other teaching then what was by writing on the walls when Abraham commanded his house to keep the way of the Lord and to serve him will any think he did not teach them who he was and how he should be served By proportion other things fit for edification and as worship to God come in here particularly praise â—s appeareth by the 30 Psalm intituled A Psalm or Song at the dedication of Davids house 3. The Scripture speaketh of and holdeth out the duty of the particular members of the Family and that in reference to the stations they are in and the relations they sustain and stand under as of Husband and Wife that they live together as the Heirs of the grace of life and so as their prayers may not be hindred of parents that they do not onely provide for their Children temporal things but that they also being them up in the nurture and admonition of the Lord 1 Timothy 3 4. and 12. both Children and Servants are put in together 4. The Scripture speaketh of ordering of Families by a special Family discipline and Authority therefore it is called in Abraham commanding or charging his Servants to keep the way of the Lord and 1 Tim. 3. a ruling of their own house well with some resemblance unto ruling in the Church by Ecclesiastical discipline with which it is some way compared as having a fitness or as being an evidence of fitness for that This Discipline consisteth especially in these three 1. in making good domestick Laws for Children and Servants in ordering every thing aright that concerneth the promoting of godliness and edification amongst them and in timing of things rightly so as every duty that is to be done in the family may be done in the beautiful season of it 2. In putting forth a paternal or parental and masterly authority in carrying on these ends commanding or charging as Abraham did ruling so as Children and Servants may be kept in subjection it is very insuitable and no wayes allowable that Masters should command in their own business and onely intreat in the things of God 3. In exacting an account of obedience and censuring disobedience Job and David do reprove their own Wives by vertue of the authority of their headship David will not suffer a wicked person to abide in his house that is when commands and rebukes will not do he will even extrude and put away If it be asked here on whom doth the burden of discharging duties in the Family especially lye and what is to be thought of Chaplains Answ I will not altogether condemn Chaplains for certainly Masters may make use of helps and God as often blessed it and that practise of Levites being in Families Deut. 12. verse 13. 18 19 though it was a snare through his own fault to that Levite who went seeking a place to sojourn in Judg. 17. in Micahs house seemeth to insinuate that there hath been and might have been somewhat of this and good if well improved yet when putting the charge upon Chaplains either meerly for Masters of Families their own ease and when they think themselves altogether exoned of that burden because they have such with them or when it 's because they think less of and undervalue that duty themselves or account it below them to catechize and instruct servants or to pray in their Families or because they cannot bestow so much time on these duties who yet can bestow much more idly that is utterly culpable and inexcusable the burden lyeth on the Master primarily and chiefly and therefore he can never denude himself wholly of it more then of his other necessary affairs except when more publick affairs call him or when infirmities impede him for here the Command saith thou to wit Master nor thy Son nor Servant c. it speaketh directly and immediately to him because the performance of the duty is especially called for from him so in that example of Abraham it 's he that commandeth his houshold to keep the way of the Lord Job himself offereth the sacrifice David will not send home but goeth himself to bless his house though they had other wayes much employment if that could excuse and the man that is to be chosen an elder is such as ruleth his own house well having of a Chaplain will give no great proof of the Masters own dexterity yet we say that one may for the better effectuating the end take help though he cannot altogether devolve the burden on another yea we think when the Master is negligent or absent Duty falleth to be performed by these of the Family on whom the weight of his affairs doth in his failing or falling short lye if qualified so that amongst other
be within view of Heaven to make some Essay of glorified Saints exercise there and to have the Sabbath as a little preludy of that everlasting Sabbath and rest in the bosom of God The Fourth way of considering this sanctification is positively to wit as to the Duties wherein the Sabbath is to be spent which are shortly all duties of immediate worship whether they be inward as meditation self-examination heart prayer either ejaculatory or more continued heart-sorrow for sins c. or outward as vocal prayer and singing of Psalms reading the Scriptures and other pious Books hearing the word c. or whether they secret which may be both inward and outward or private in Families as reading of the word conferring on it repeating Sermons praying together c. or publick as joyning with the Congregation in prayers and praises hearing the word read and the sense given hearing of Sermons participating of the Sacraments when dispensed joyning in solemn humiliations and thanks givings when they fall necessarily or more conveniently to be on the Sabbath All which and such like are proper duties for that day to which liberal laying up and giving for the relief of the poor according to ability and as God blesseth every man would be added as a suitable dnty of it though it be no duty of immediate worship The fifth way is to consider the sanctification of the Sabbath complexly before it come when it 's come and after it's past 1. Then the night before not secluding a suitable remembrance throughout the week remember it 1. by timous leaving of worldly business it 's a great incroachment on the Sabbath thought too too usual to continue longer at work the night before then any other night of the week as if folks would gain the day of rest out of Saturnsdays night and Mondays morning 2 By not suffering this little times leaving of work to be idly spent but being taken up with endeavours 1. To abstract mind the 2. To from other works as well as the hand and to have the heart put in a lively frame mind the work of the day which is coming and to have a suitablenss to it If ye ask what suitableness we have to it Answ Endeavour 1. to be as if ye were about to meet God to tryst as if it were visibly with him and solemnly to treat and enter in marriage with him 2. To be like Heaven and in a special manner in some sort to imitate God as if ye were already entered into his rest and had rested from your own works 3. To be as if ye were to dye and to step into Eternity for this resting should mind us of that and was and is still specially appointed though yet no Ceremony to mind us of Gods separating of us from others for himself that we may rest eternally with him Then 3. for furthering of this look back on the Week past and endeavour to have things clear before the Sabbath come and all by-gone quarrels removed that theremay be no standing controversies against you to begin the Sabbath with 4. Pray with special solemn seriousness in reference to that day that ye may have peace for what is past that ye may be in a right frame for the day that the Minister may be helped to speak as it becometh that others may be fitted to heare and joyn that the Word and other Ordinances may be richly blest of God and that the mercy of having the Ordinances may be minded with praise to the gracious giver of them and suitably improved 2. When the morning of that sweet and desirable day cometh after we have fallen asleep in a special manner as it were in the Lords arms the night before and left our selves there 1. we would timely begin the work and beware that either carnal thoughts get in or the time be idly slepped over but I say we would begine the work early for it 's for that end appointed and sinful thoughts will not be kept out but by filling the room otherwayes with what is spiritualy profitably Shew forth Gods loving kindness in the morning saith the Psam for the Sabbath to wit the 92. Let therefore the Meditation of somewhat of these or such like begin with us even when we are making ready 1. somewhat of God himself whose day it is 2. of heaven and that happiness that is there 3. of the works of God who gave us and all the world a being and who only preserveth the same 4. of Christs redemption and as closed and perfected on this day which especially should be minded that so thinking of our many and great obligations and of the misery we had been in had not that work of Redemption intervened we may begin the day with a due impression of Gods greatness and goodness of our own sinfulness weakness and misery and of this blessed remedy and out-gate 2. We would address our selves to solemn prayer in secret and that at greater length then on other dayes and with persisting in inwith special petitions relating to the day with all the seriousnese may win it 3 We would take a view of our own hearts to see how and where we left the night before and endeavour to have clearness betwixt the Lord and us as to our state and otherwayes maintained and renewed if it was or attained if it was not 4. Too much time would not be spent in adorning of busking or folks bodies or in making other provisions for them but as the whole of it would be taken up in duties of worship as we have before shewed so some part of it would be set apart for secret reading yea for secret praising thanksgiving and singing an exercise not unbecoming that day as that fore-cited Psalm for the Sabbath day sheweth 5. If thou be the Head of a Family or livest in fellowship with others then the family is gravely to be brought together and every particular member is to joyn with the rest And here also prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law for in secret in families and in publick there would be more that day then in other dayes 6. Care and inspection would be taken so far as men can reach that by none in the Society neither secret nor private duties be neglected nor publick duties abstained from but that each may stir up one another and more especially those whose places lead them to it to the sutable sanctification of the day in all the duties of it and withal it would be looked to that none of the family be suffered to stay at home unnecessarily from the publick worship or to be absent from the family worship 7. Timely that ye be not by haste discomposed come to publick-modestly apparrelled it's a shame to see how gaudily some come to publick worship on the Lords day grave in your walk wary and circumspect in you words that they
and estimation of God and study not to be something-like their frame and exercise 14. Not framing our affections in praising to the subject of our praise whether it be some sad case or some chearful condition or some Historical or Prophetical subject and when imprecations are a part of the Song we soon fall off or praise one and the same way in all 15. Not serious in blessing God for former mercies to his Servants if it be not so well with us in the mean time nor chearfully acknowledging his former deliverances of his Church and people in which we have not personally shared 16. Not being affected with his keeping of us free of many sad cases we sing and others have been in nor blessing him for delivering them 17. Not letting the Word of the Lord which we sing sink down in us for engaging our hearts to and chearing our spirits in good 18. Not assenting to and giving him glory in the acknowledgement of the justness of his severest threatnings and the most fearful Scripture-Imprecations 19. Not rightly observing those things that are the subject matter of Scripture Songs so as to put a difference between some things we are to tremble and scare at such as the falls of the Saints and other things which we are to imitate and follow for our edification 20. Gadding in idle looks so that some scarce look on their books although they can read that they may the better have the sense of what they sing 21. Not putting a difference betwixt praying a Petition that is in a Psalm and singing of it which should have a sweetness with it that may incourage us to pray for and expect what others before us have obtained 22. Wanting such considerations about the matter sung when it suits not our present case as may suitably affect us and fit us to glorifie God in that duty as when we sing of the eminent holiness of some of the Saints we are to bless him that ever any was so holy whatever be our sinfulness and that we have hope of pardon though under many failings and much unlikeliness to that case we sing 23. Not singing with the voyce at all although the tongue be given us as our Glory that we may therewith thus glorifie God Fourthly After we have been about this duty of praise we sin 1. By falling immediatly into a carnal frame 2. Not looking back or examining when we have done how we carryed it in praising God 3. Few challenges for our many failings in praise 4. Little Repentance for those failings 5. Not keeping the heart right for a new opportunity of praise 6. Not keeping a record of his mercies in our memories and upon our hearts to engage us to praise him 7. Not walking in the exercise of love which would sweetly constrain us to this duty and make us delight in it These are but a few of the many Iniquities that are to be found in our holy things Exod 28. 38. It s good we have a High Priest to bear them O what if all our sins were reckoned how hainous would they be and what a sum will they come to if our performances of holy duties have so many sins in them and when the sins of a Sabbath are counted how many will they be hundreds of divers sorts in praying hearing and praising and multiply these to every loose thought and every declining or wavering of the heart now many times may they be multiplyed Ah! how many unholy words do we let slip and then consider all the Sabbaths and Sermons Prayers and Praises we have had how many hundred thousands will they amount to It is sad that men should lye under all these with few or no challenges or without minding repentance or thinking of the necessity of employing the High Priest for doing them away therefore we should accept these challenges and give Him employment who only can bear the Iniquity of our holy things If this bring not down self-Righteousness and convince you of the necessity of a Mediatour what will do it We shall proceed in the next place to consider the sins that wait on receiving the Sacraments which as they were a special part of the Worship of God under the Old Testament so they are yet under the New and our sins in reference to them strike against this Command as it prescribeth and carveth out our external Worship and so much the rather should we consider this because there cannot be a more express Covenanting with God in giving and receiving proposing terms and accepting of them for closing the Covenant then is in the Sacraments Before we enter to speak of the faults we are here guilty of we may in general propose some things concerning the Sacraments As 1. For what ends God hath appointed them that so we may know what is to be expected in them 2. How they effectuate the ends that we may know how we should go about them and we shall speak to these two joyntly because we cannot speak to the one but we must speak to the other But before we speak to these some things are to be premitted As 1. That God hath thought good alwayes to add Sacraments to his Covenants thus the Covenant of Works had its Sacraments Adam had the Tree of Life for a Sacrament to confirm him in the Faith of that Covenant so the Covenant of Grace in all its administrations had its Sacraments also for confirmation thereof as before Christs incarnation it had Circumcision the Passover and divers Sacrifices effectual for that end and the Fathers before Abraham had their Sacrifices for Sacraments aâ—d since his Incarnation it hath Baptism and the Lords Supper for as the Lord has for mans sake condescended to deal with him after the manner of men by Covenants and mutual Engagements so he keepeth the manner of men in Swearing Sealing and confirming these Covenants for their greater consolation who are within the same Hebr 6. 18. Secondly Although the nature of the Covenant alter the Sacrament in respect of our use making of it yet as all Covenants have some essentials in which they agree to wit a Promise and a Restipulation so all Sacraments have something common to wit that they Signifie Seal and Strengthen the Covenanters in assurance of enjoying what is promised according to the terms of the Covenant to which they are as Seals appended the Tree of Life confirmed the promise of Life to Adam upon condition of perfect Obedience Circumcision confirmed it to Abraham upon condition of Faith Rom. 4. 11. Thirdly The Sacraments of the Covenant of Grace before and after Christ differ in circumstantials as the Covenant it self under the Old and New Testament doth but in essentials they agree for they seal one and the same thing and after one and the same manner Fourthly There are some chief things common to all Sacraments of the Covenant under one administration As for example Baptisme and the Lords Supper they agree both
seem something rather then to be if our professions who are least in them were met and measured by our reality O how lamentable vast a disproportion would be found the one would be quickly found much broader and longer then the other the outer-half much bagged as it were being a great deal larger then the inner even where there is most sincerity and reality 2. Look through publick duties if there be not much taking of Gods Name in vain in hearing praying praising using the Sacraments c. and if so O what a Libell might be drawn up against us from every Sabbath Prayer Sermon c. whereof we often cannot tell what fruit remaineth except it be sin guilt and hardness and therefore doubtless his Name is much taken in vain in them 3. Look through private duties in Families Reading Praying Singing Conferring Catechifing saying Grace or seeking a Blessing and giving thanks at Table how little regard is often had to the name of the Lord in these and how little care and pains is taken to walk by the former rules in them 4. Look through secret duties betwixt God and you how ye pray in secret before God Ah! often so as ye would be ashamed to pray before men how do ye Read Meditate c. in secret how do ye joyn in prayer with others which in some respect is secret God knoweth how poorly we acquit our selves in these ordinarily and how much we take his Name in vain in them 5. Look through occasional duties wherein ye have occasion to make mention of God with or to others as when upon any Emergent of providence we will say It is Gods will God hath done it God is good and merciful c. or in any particular duty of Christian Communion in instructing comforting admonishing or convincing of others or debating with them how often when the Scripture and the name of God will be in our mouths in these and the matter of debate may fall to be some of his Ordinances will there be but very little reverence and respect to God in our hearts 6. Consider how this sin of taking his Name in vain is fallen in by writing not only when Treatises are written but almost in every Epistle or Letter there will be found some prayer or wish for fashion-sake wherein there is but little Conscience made to have the heart joyning in it how much irreverent using of the Scripture and of Gods Name is there in writing of Letters particularly of Burial-letters thus It hath pleased the Lord it hath seemed good to God it hath pleased God or the Almighty c. I am not condemning the thing simply but our way of abusing it 7. Look through accidental mentioning of God if we may say so in saluttations God save you God be with you In prayers for Children evidencing rather our fondness on them thereby then our love and reverence to the Name of God for such as are in any present hazard God save for any favour curtesie or complement God bless these are good as the Apostle saith of the Law if used lawfully but they are often sinfully rashly ignorantly yea prophanely abused we having often more respect to them we speak unto then unto God I would not condemn the use of them being duties but exhort you to gard against the abuse and to use a grave reverent understanding and sensible way of expressing of them or of any thing like them 8. Consider narrations of Scripture-stories or other stories questions tales c. wherein the Name of God is mentioned and possibly when we tell them to make a sport of them and to make merry with them how often is his blessed Name taken in vain in them certainly the mentioning of his Name were often better forborn then so irreverently used 9. Consider the usurping of Gods Attributes or of an interest in him rashly as when men confidently yet without all warrant assert God is mine I trust in his mercy sweet Christ my Saviour my Mediator Ah! how often is this which is the very Crown of grace to wit in Gods doing good and shewing mercy abused and prophaned most sinfully and shamefully There is one particular which yet remaineth to be spoken of on this Third Command which concerneth Lots Omens Superstitious Observations and such like whereby the Name of God is wronged in being not only slighted contemned and taken in vain in these events which yet are guided by Him but the Disposal of things which is due to God is denyed to Him and Attributed to Chance Luck Fortune and such like We shall then 1. Shew what Lotting or Lottery is 2. How it concerneth this Command 3. Distinguish Lots into several sorts 4. Shew what are Lawful and when they are Lawful 5. What are Unlawful A Lot or Lotting is The Committing of the Decision of some thing in an immediate way to Divine Providence without the intervening Causalities or influence of any second Cause to sway in that Decision So that when the thing falleth out and is decided there can be no Reason given Why it is so on Mens part but that the Lord was pleased to dispose As it was in that Instance of Lotting about the Election of the twelve Apostle in Judas his room Acts 1. So from Prov. 16. 33. It 's clear that that is a Lot Whereof the whole disposal is of God And therefore it is said Chap. 18. 18. To cause Contentions to cease and to part betwixt the Mighty Because none can quarrel concerning that which Man hath no hand in A Lot may be many ways appointed either by the throw of a Dice or the like or by some other mean putting difference betwixt one and other even as men shall appoint as when it is By what Beast they shall first see by what saying or by what Book they shall first hear or look on c. Onely we think Lots differ from Omens or superstitious Observations thus 1. Lots are to decide betwixt two the other are Collections which one may make concerning himself 2. Lots follow on some appointment that is mutual and are free the other may be otherwayes That Lots in the use of them concern this Command these things will make it out several wayes 1. That which putteth God to it in an immediate way concerneth this Command especially I mean whatever putteth him to declare his mind or reveal himself that putteth him to it and is a special implicite invocating of Him But Lots or Lotting putteth him to it in an immediate way For 1. None other can dispose of them but he Prov. 16. 33. 2. What is discovered by those Lots is either Gods mind or the Devils or is by chance but it cannot be any of the latter two therefore it is the first 3. It is the putting him to it more then he is by Prayer Because 1. It is by an Extraordinary way and often added to Prayer 2. It is for the manifesting of a secret Decree For by it
defects they should make up this or in such a Case the most fit and best qualified in the family ought to be pitched on for this From what hath been said Family-worship appeareth to be so convincingly clear necessary and important a duty that any Objections or Scruples that can be moved against it most needs be but of little weight and importance and may be easily solved and satisfied It will not therefore be needful to condescend particularly on them And as for the advantages that wait on the conscientious and suitable practise of this duty they are many a few whereof we shall very briefly touch upon As 1. It hath Gods special approbation testimony and commendation and he hath a great delight and complacency in the diligent and faithful Practisers of it Genes 18. verse 19. 2. It advanceth to a high degree of familiarity with God and is attended with sweet Communications of his mind as himself thinketh fit ibid. comparing verse 19 with verse 17. and 18. 3. It is readily and often followed with success more or less towards the spiritual good and edification of Servants and Children either in the Masters life time or when he is gone Gen. 18. v. 19. Abraham will command his children and houshold after him and they shall keep the way of the Lord they shall keep is emphatick and observable and with promised blessings on the Master or head of the Family ibid. That the Lord may bring upon Abraham that which he bath spoken of him 4. It is a notable mean of the propagation and encrease of the knowledge of God O what plenty of the growth of the knowledge of God might and would be in the Church if all Masters of Families made Conscience of Family-duties and particularly of catechising and instructing them in the knowledge of the principles of Religion And what can one Minister do as to this alone in a numerous Congregation if all or most Masters of Families be negligent who yet must answer to God for the Souls of their Children and Servants as well as the Minister must for the Souls of all under his Charge these being under their Charge as well as the other are under his as is clear from this same Command 5. It very much furthers through Gods blessing all the family for profiting by the Ministry of the Word and for joyning in publick duties of Worship as is obvious 6. It procureth or at least is a fit hopeful and promising mean for procuring a suitable discharge of all sorts of Duties called for from the several Members of the family in their respective capacities 7. It is notably contributive through Gods blessing for preventing many publick scandals in the Church whereby the Name of God is much dishonoured and the profession thereof disgraced 8. The ruling of a mans own house well doth not a little fit him that is otherwise qualified for it and called to it for ruling in the house of God 1 Tim. 3. 4. And by proportion for other publick Employments whereof he is capable and to which he is called 9. It is waited with sweetly smiling quieting and satisfying Reflexions in a strait and particularly at death and failings in it let be utter neglects are waited then with sad and bitter challenges as may be gathered from Davids last words 2 Sam. 23. 5. Although my house be not so with God c. The contrary prejudices either of the utter neglect or of the careless and overly performance of these family-family-duties may be easily discovered by the due consideration of these fore-mentioned and other such like advantages And from all that is said on this Subject the horrid aggravations of the grievous sin of neglecting family worship so clearly commanded so much commended and pressed so much practised by the Saints held forth to be so advantagious in its practise and so prejudicial and severely threatned in its neglect cannot be but at first view obvious to any that will but with ordinary seriousness take notice of them Having cleared that this Command is moral not as to the setting a part of time for duty which every Command supposeth but of so much time particularly stinted and defined in the Command We come now to see what is specially commanded here the Command divideth it self in a Mandat or mandatory part in the first words thereof and in an amplicatory part wherein it is more fully cleared and pressed The 1. is Remember the Sabbath-day to sanctifie it or keep it holy for the opening up and winning at the clear meaning whereof we would consider three words The first is what it is to remember or as it is infinitively set down remembring to remember this is prefixed and would look rather like the inferring of something commanded already then the new instituting of a command and so indeed it seemeth to suppose a day formerly institute and set apart for God as was hinted before which by this Command his people are put to mind It doth beside import these four with a respect it were to four times First A constant and continued duty at all times and in all dayes that is that we would remember that God has set apart a seventh day for himself and therefore every day we would remember to cast our Affairs so as they may not be impediments to us in the sanctifying of that day and we would endeavour alwayes to keep our hearts in such a frame as we may not be discomposed when that day shall come and this affirmative part of this Command bindeth semper or alway and its negative ad semper on other dayes as well as on the Sabbath 2. It importeth a timely preparing for the Sabbath when it is a coming or when it draweth near this remembring it calleth for something to be done in reference to it before it come a man by this is obliged to endeavour to have a frame of heart that he may be ready to meet the Sabbath and enter kindly to the duties of it when it shal come or otherways if it come on him while he is in his common or course frame and not fitted for it it will say he has not been remembring it before it came 3. Remembring importeth an intenseness and seriousness in going about the duties of the day when it cometh and that it should be with all carefulness sanctified and that men should be mindful of the duties called for lest their hearts divert from them or slacken bensil and grow formal in them whereby mens inclination to forget this duty or to be superficial in it is much hinted at this word we take to be moral being a mean for furthering the great duty aimed at of sanctifying the Lords-day or Sabbath coming 4. Remembring may import this that the Sabbath even when it is past should not be soon forgotten but that we should look on the Sabbath past to remember it lest by loosing the fruits of it when it is by we make our selves guilty of prophaning
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