the change and its consistency with this command To the first then this command doth morally and perpetually oblige to these â— That there be a solemn time set apart and observed for Worship 2. That this should be one day of Seven 3. That it should be such a day the very day which God commandeth the Sabbath of his appointment whatever day it should be 4. That it be a whole natural day of twenty four hours yet having an Artificial day together undivided 5. That six and no more but six working dayes intervene and that these be together in a Week and therefore 6. That the Sabbath be a bounding day dividing one working Week from another if then six working days must be in one week and go together this will follow also that the Sabbath must be the first or last day of the Seven As for the Propositions clearing the change and consistency of it with this command the first shall be this The Sabbath may be changed from the last or Seventh day to the First day of the week without any derogation to this command or inconsistency with it for all that is moral in it to wit a day and one day of Seven and a bounding Seventh day leaving six for work together remaining untouched by the change beside the Seventh day not having its Institution from this command expresly and directly but only accidentally the particular day whether the Jews Seventh day or the Christians First day of the week being supposed by the fourth Commandement as instituted or to be instituted elsewhere as is said and it 's first Institution Gen. 2. being only a positive and temporary Law may be therefore changed and yet the fourth Commandement keept intire we need not insist in further prosecution of this Proposition much being spoken to it on the matter already 2. Propos. Not only may the Seventh be altered from what it was under the Law to another Seventh day under the Gospel but it is meet and convenient from good reasons even in the Command that it should be so For 1. If these two ages before Christ and after him be looked on as diverse worlds and if the Redemption by Christ at his coming be accounted the making of the one as Gods Creation was of the other then it 's meet that when the world is renued by Redemption the Sabbath day should be changed for memory of that as well as it was instituted at first for the memory of the former there being the same reason for both But they are looked on as two distinct worlds and called so in the Plural number Heb. 11.2 and this last world distinguished from the former Heb. 2.5 and the redeeming of the one is looked upon as the making of the other therefore from that day forth the day of rest is to be such as may relate to both now the day being changed to the first it remembreth us of Gods rest at the Creation by distinguishing Six days from the Seventh and it remembreth us of the new Creation by putting Christs Resurrection in the room of the former Arg. 2. If the new world be a work as much for the Glory of God and as comfortable to men vvhen it s begun and closed or finished by the vvork of Redemption as the making of the old World vvas then the day of rest of the new World is to be made to relate to that much more if the Redemption of the World be more for the Glory of God and for the comfort of men then by the ground on which the Seventh day was at first instituted it 's also again to be changed to vvit the memory of Gods great vvork but both the former are true Ergo or thus if the ground that made the Seventh to be chosen for the Sabbath in the old World be changed in the new and that ground agree better to another then to it then it is to be changed But the ground whereupon the old Seventh day vvas preferred is now changed and there are grounds to prefer another day to it for the same ends therefore it is meet the day be changed also Or thus if the perfecting of the vvork of Redemption and the rest of the Mediator after it be as much to be remembred as the vvork of Creation and Gods resting after it then the day is to be changed but so it is Ergo. Arg. 3. If by Christ in the new World all the Levitical Services be changed and the Ceremonial Worship of that day then it is meet that the day also should be changed 1. For shewing the expiration of that Worship and Law it being hard to keep that day and to distinguish it from the Jewish former Worship 2. To keep Christians more from Judaizing and to abstract them even from former Services of the Sabbath now abolished just as now no particular family hath the Priesthood as Levi had it before nor no particular Nation hath the Church confined in it as that of the Jews had though these vvere not typical properly yea it vvould be such a day as vvould point out the evanishing of former Ceremonies vvhich the in-bringing of the first day abundantly doth Arg. 4. If the Worship and Ordinances of the new Gospel-world be eminently to hold their Institution of Christ the Mediator and to be made some vvay relative to his Redemption past then it is meet for that end that the Sabbath day be changed so as it may be dependant on him as all other worship is that is moral-positive or positive moral and that cannot be done vvell if the former day be kept unchanged at least not so vvell as vvhen it is changed but the former is true all Gospel-worship holdeth of him Sacraments Prayers Praises Ministry c. now Sacraments as they â—eal are not ceremonial for the tree of life vvas instituted to be a seal of the Covenant of vvorks in the state of Innocency before the fall vvhile there vvere no typical Institutions of a Saviour to come and so Sacraments as they are Seals may be continued as perpetual pieces of Worship vvithout hazard of typifying a Saviour to come therefore he instituted new ones and that with relation to his work of Redemption considered as past Hence also his Prayer or Pattern is called the Lords Prayer and his Sacrament of the Supper is called the Lords Supper because instituted by him and relating to him in this Sence it is peculiarly said Heb. 2.5 That God put in subjection to him the vvorld to come different from vvhat vvas before and he is put as the Son in the Nevv Testament in the place of Moses vvho vvas the Lavv-giver and faithful Servant in the Old Heb. 3. upon this ground vve think that day is called Heb. 1.10 the Lords day to bring it in a dependance on Jesus Christ and to make it respect vvhat is past of the vvork of Redemption Arg. 5. If the day of solemn publick Worship be a piece of Gods Worship
and perpetually-binding rule of life and manners that short summary and abridgment of all calle â—-for duties and forbidden sins whatever Socinians with whom Anabaptists and Arminian-Remonstrants on the matter joyn hands on a wo â—ful design to transform the Gospel into a new Law or Covenant of Works that thereby in place of the righteousness of Faith a righteousness of Works may be established by their alledged Supplements and Amendments of and Additaments to it to be made in the New Testament and Papists by their v â—inly boasted-of Works of Super-erogation and Counsels of Perfection whereby they would have the Law out-done by doing more than it requireth audaciou â—ly averr to the contrary even these Ten-words afterward contracted by the Lord Christ into two Words or Commandments immediatly pronounced by God himself and twice written with his own singer on Tables of stone comprising a great many various matters and purposes so that it may without any the least hesitation or Hyperbole be asserted There was never so much matter and marrow with so much admirably-holy cunning compended couched and conveyed in so few words by the most Laconick concise sententious and singularly significant spok â—sman in the World And no wonder since it is He that gave men tongues and taught them to speak that speaketh here who hath infinitly beyond the most expert of them being all but Battologists and Bablers beside Him the art of speaking much marvellously much in few words and would even in this â—ave us according to our measure humbly to imitate him And no doubt it is one of the many moe and more grosse evidences of the d â—cl â—nsion of this Generation from the ancient lovely and laudable simplicity that many men forgetting that God â—â— first appointed words to be the external signs of the â—â—â—â—rnal â—concep â—â—â—â—s of their minds and foolishly fancing that because they love and admire to hear themselves talk others do or are ob â—â—ged to do so affect to multiply words if not without knowl â—dg yet without necessity and with vast disproportion to the matter And whereas a few of their words rightly disposed might sufficien â—ly serve to bring us to the very outmost border and boundary of their conceptions and also to make suitable impressions of them all the end of words yet ere we can come that length we must needs wear away our time and weary our s â—lves in wandring through the wast Wilderness of the unn â—c â—ssary and superfluous remainder of them And this doth usher in or rather is ushered in by an other piece of neighbour vanity whereby men wearing of wonted and long-worn words though sufficiently significant grow fond upon novel new-coyn'd and never before heard of ones stretching their wit if superfluity of words though both new and neat be worthy to be placed amongst the productions of wit for thereby we are made never a whit the wiser nor more knowing and putting their invention on the Tenters to find out no new matter but new words whereby often old plain and obvious matters are intricated and obscured at least to more ordinary Readers and Hearers a notable perversion of the end of words for which the institut â—r of them will call to an account neither are they satisfied with such curiosity in coarser and more comm â—n matters but this Alien and Forraign yea even Romantick and wanton stile of language is introduced into and male-partly obtruded upon Theologicks and most sublimely spiritual purposes whether discou â—sed by vive voyce or committed to writing which ought I grant to be spoke as becometh the Oracles of God with a grave appositness of phrase keeping some proportion with the Majesty of the matter that they may not be exposed to contempt by any unbecoming incongruity or baseness by which it cometh to pass to the inspeakable prejudice and obstruction of Edification that many in their niceness nauseating the form of simple and sound words are ready to hiss and how â— off the Theater of the Church the most precious and profitable points of Truth though abundantly beautiful Majestick and powerful in their own native spiritual simplicity as un â—it to act their part and as being but dull and blunt things if not altogether unworthy to be owned and received as truths if they appear not whether in the Pulpit or Press cloathed with this strange and g â—udic attire with this Comaedians Coat dressed up with the Feathers of Arrogant humane Eloque â—ce and be-aa â—b â—d with this Rethorick and affectedly-belaboured Elegancy of speech which our truly manly and magnanimous Christian Author did undervalew And no great wonder since even the Heathen moral Philosopher Seneca did look at it as scarce worthy of a man for writing to his Lucillius he willeth him in stead of being busied about words to cause himself have a feeling of the substance thereof in his heart and to think those whom he seeth to have an affected and laboured kind of speech to have their spirits occupied about vain things comparing such to diverse young me â— w â—ll trimmed and frizled who seem as they were newly com â—â—â—â—t of a box from which kind of men nothing firm nor generous is to be expected And further affirmeth that a vertu â—â—â— man speaketh more remisly â—ut more securely and whatever he sa â—t â— hath more con â—idence in it th â—n curiosity that speech being the Image of the mind if a man disguise and polish it too curiously it is a token that the speaker is an Hypocrit and little worth And that it is no manly Ornament to speak affectedly nay this hath of late with other extravagancies risen to such a prodigious hight amongst the wisdom of words or word-wisdom Monopolizing men of this age that if the great Apostle Paul who spoke wisdom though not of this sort nor of this world amongst them that were perfect and did upon design not from any defect decline all wisdom of words all in â—icing words of mens wisdom and excellency of speech that the cross of Christ might not be made of none effect and that the faith of his hearers might not stand in the wisdom of men but in the power of God and who loved to spea â— in the Demonstration of the Spirit and of power wherein the Kingdom of God consisteth and not in words if that great Apostle were now Preaching he would probably be looked at by such wordy and wise heads as but a we â—k man and of rude and contemp â—ible speech as he was by the big-talking Doctors of the Church of Corinth â— if not a mere Babler as he was by the Philosophers and Orators at Athens The subject matter I say of this Treatise must needs be â—ost excellent being the Spiritual Holy Just and good Law the Royal Law binding us to the Obedience of God our King the Law which Jesus Christ came not to destroy but to ful â—il whereof he is the end for Righteousness to every
breadth and length and depth and heighth a â—d to know the love of Christ that passeth knowledge Are these I say Romances are these fancies fictions and forgeries are these fables cunningly devised and told by the Non-Conformists-Preachers Did the Apostle thunder the great Anathema Maranatha against men for their not having a meer Romantick and fancied love to the Lord Jesus the execution of which dreadful doom will be a solid proof of its reality and a sad reproof for denying it to be so Dare the most proud petulant perverse and prodigiously-profane prater pretending but to the name of a Christian say it If these most real love Communications and intercourses betwixt the Lord Christ and the believing Soul be but Romances then the whole Bible whereof these make so considerable and so comfortable a part may be reckoned a Romance which be like this Romantick Divine will not so much demurr making small account thereof a â—dacious â—y alleadging the English Bible to be a Book in some places erroneous in some scarce sense and of dangerous consequences loath would he be to deal so by Grand Cyrus Cleapatra and his other darling Romances if there be no real but romantick and fained love betwixt Christ and the Christian then no real Christianity no real Christ whom this new Doctor dreadfully debas â—th under the poorly palliated pretext of exalting him affirming that his unparalleled civility and the obligingness of his deportment seems to be almost as high an evidence of the Truth and Divinity of his Doctrine as his unparalleled miracles were otherwise he would be a base and prof â—igat Impostor what would this young Divine for old Divines and even great Calvin by name amongst the rest he despiseth as a company of silly Systematicks have said and thought of the Divinity of the person and Doctrine of blessed Jesus if when on earth he had more frequently as he might and probably would have done under the same circumstances spoke and dealt so roughly and roundly as he did when he called Herod a Fox and scourged the â—uyers and sellers out of the Temple and had seemed to be as uncivil and of as little obliging a Deportment as his harbinger John Baptist he would be like have doubted of his Divinity and deemed him but a base Impostor if not peremptorily pronounced that he had a Devil No real Redemption no real Redeemer no real misery no real mercy no real Heaven no real Hell but ah the real acting of its story will easily and quickly refute this Romantick conception of it And in fine no real God All is but one intire fine Romance fable and sigment The Lord against whom this mouth is opened thus wickedly-wide and is by an other Rabshakeh ra â—â—ed on at such a rate of rage rebuke the Spirit which prompteth to the venting this damnable and Diabolick nay Hyperdiabolick-Doctrine for Devils believe that there is one God and tremble and that Jesus Christ is the Son of God whom even in his state of humiliation they acknowledged to be so and from the dread of him deprecated his tormenting them before the time but this Desperado would on the matter drive us into a disbelief of both and yet droll us out of all dread of being tormented on that or any other account either before the time or at it because of which its Teacher of 〈◊〉 better taught if he would humble himself to receive Instruct â—on by Famous Doctor Owen by Acu â—e Master Marvel and by the Grave Author of The Fulfilling of the Scriptures in his Second Part deeply deserves not only to be cast out of the Protestant Churches but to be hissed and chased out of the Christian World And as appears finally by that Divinely Politick and Profoundly Wise Treatise of Scandal in General and of scandalous Divisions in Particular which both Preachers and Professors of the Gospel should read and read again in these sad Times wherein Alas â— there is so much Offence given and so great a readiness to take Offence Of none of which Treatises nor of any other so brief a Treatise on the Commands this piece will I humbly suppos â— be found to fall much if any thing at all short wherein the Light of the Glory of the Lord in the Face of Jesus Christ that shined in upon the heart of his Servant hath so brightly and radiantly darted forth it's Beams that he hath clearly shewed us the 7. Abominations of our Hearts and by digging hath discovered Great Abominations and Greater and yet Greater than these He that searcheth Jersualem with Candles hath by putting the Candle of the True Meaning of the Law of the Lord into his Hand made him go down and search into the very Inward Parts of the Belly and Bowels of the Corruption of our Nature and to Ransack the most Retired Corners of the Closse Cabinet of the Deep Deceitfulness and Desperate Wickedness that is lodged and locked up in our Hearts He hath given to him as it were the end of the Clew of Search whereby he hath followed and found us out in those many Turnings and Traversings Windings and Wandrings of the Labyrinth of this great Mystery of Iniquity that worketh in us He hath therein also marvellously helped him with Exquisite Skill as it were Anatomically to dissect even to some of the very smallest Capillar Veins a great part of the Vast Body of the many and various Duties succinctly summed up in these Ten Words of this Holy Law A Transumpt and Dowble whereof was as Vively Written and deeply ingraven upon the fleshly tables of the Author's heart and on the whole of his Visible Deportment as readily hath been on many of the Sinful Sons of Adam Not to detain thee long Let me for provoking and perswading to consider what the Blest Author being now dead yet speaketh in this Choyse Treatise and more especially to the Inhabitants of Glasgow now the Second time only say that amongst many other distempers of this declined and degenered Generation there is a great itching after some new and more notional and a loathing of old and more solid and substantial things in Religion whereof this is a Demonstration that though there be very few subjects more necessary and useful than what is treated of here yet there is almost none more generally slighted as being a very common and ordinary subject and but the Ten Commands sitter to be read and gote by roat by Children or at best to be studied by rude and ignorant beginners by Apprentices and Christians of the lowest form in Christ's School then by Professors of greater knowledge and longer standing who suppose themselves and are it may be supposed by others to have passed their Apprentiship to be grown Deacons in the Trade of Religion and to have commenced masters of A â—t therein who someway disdain and account it below them to stay a while and talk with Moses at the foot of Mount-Sinai as if they could
first Gen. 2. beginneth â— with the very first seventh after the Creation then it is spoken of Exod. 16. before the Law was given then Ezod 20. it is contained expresly in the Law and that by a particular and special Command in the first Table thereof and is often after repeated Exod. 31. and Levit. 23. v. 3. where it is set down as the first Feast before all the extraordinary ones which preference can be for no other reason but because of its perpetuity yea it is made a rule or pattern by which the extraordinary Sabbaths or Feasts in their sanctification are to be regulate again it is repeated Deut. 5. with the rest of the Commands and in the Historical part of Scripture as Nehemiah 9.13 it is also mentioned in the Psalms the 92. Psal. being peculiarly intituled a Psalm or Song for the Sabbath day The Prophets again do not forget it see Isa. 56.58 Jer. 17. and Ezek 20.22 In the New-Testament the sanctifying of a day or Sabbath is mentioned in the Evangelists Math. 24.20 Luk. 23.56 Act. 13.14 15 21. 20.7 in the Epistles as 1 Cor. 16. and in the Revel chap. 1. v. 10. As if all had purposely concurred for making out the concernment and perpetuity of this duty 2. Consider how weightily seriously and pressingly the Scripture speaketh of it first it is spoken of Gen. 2. as backed with a reason 2. Through the Law the sanctification of it in particular is described 3. It is spoken of as a mercy and singular priviledge that God gave to his people Exod. 16.29 Neh. 9.14 Ezek. 20.12.4 Many promises containing many blessings are made to the conscientious and right keepers of it Isa. 56.58.5 The breach of it is severely threatned and plagued Numb 15. Neh. 13. Jer. 17. Ezek. 20.6 Many examples of the Godly their care in keeping it are set down see Nehem. 13. Luk. 23.56 Act. 20.7 Revel 1.10 7 The duties of it are particularly set down as Hearing Praying Reading delighting in God works of mercy c. 8. It is in the Old Testament claimed by God as his own day not ours My Holy day Isa. 58.13 and Nehem. 9.14 it is acknowledged knowledged by the People to be His whole they say Thine holy Sabbath which property is asserted of that Holy day as being Gods besides other dayes Rev. 1.10 And this is asserted also in this same Command where it is called the Sabbath of the Lord in opposition to or contradistinction from the other six dayes all which seemeth to speak out something more than Temporary in this Duty of setting a Seventh day apart for God for we speak not yet of the particular day 3. Look to it in all times and states of the Church and ye will find it remarkably Characterized with a special Observation As 1. In innocency it 's instituted set apart from others and blessed and Heb. 4. It is called the rest from the beginning of the World 2. Before the Law was given the Sanctification of it was intimated as necess â—ry 3. In the giving of the Law it is remembred and a Command given to us for remembring it 4. After the Law it is urged by the Prophets Isaiah and Jeremiah and kept by the Godly Psal. 92. 5. In the time or after the time of the Captivity the breach of it is reproved Ezek. 20. And its Observation restored by Godly Nehemiah Hitherto there is no difficulty the pinch will lye in this If the Scriptures speak of it as belonging to the days of the Gospel In which for making of it out 1. We have these hints Acts 20.7 1 Cor. 16.2 Where Christians going about the Moral Duties of the Sabbath is especially observed to be upon one day peculiarly 2. That Title of the direct appropriating of a Day to the Lord Rev. 1.10 Which places will fall in to be considered particularly when we come to the last question Besides these we may produce three places to prove a Sabbath as belonging to the New Testament though not the very Day used or observed for the Sabbath in the Old and this will be enough to make out the Assertion two of them are Prophesies the third of them is in the Gospel The first Prophesie is in the 66. Chap. of Esaiah v. 23. The second is in Ezekiel's Description of the New Temple Chap. 43.44 45 46 c. Where 1. It is clear that these places relate to the Dayes of the Gospel as none can deny but they do so eminently 2. It is clear that though they Prophesie of the Services of the Gospel under the names of Sacrifices c. proper to the Old-Testament-Administration and of the Sanctified and set-apart time of the Gospel under the Name of Sabbath which then was determined and whereto men were then bound by the fourth Command as they were to Sacrifices by the second yet these Prophesies infer not by vertue of the fourth Command the very same Day to be under the Gospel which was under the Law more than the same Services by vertue of the second which none will deny to be in force notwithstanding of the change of Services and there is as little reason to deny the fourth to be still in force as to its substance notwithstanding of the change of the particular Day Yet Thirdly it is clear that from the mentioning of these Services this will follow that there should be set and fixed Ordinances and a way of Worship in the New-Testament as well as in the Old and that there should be a solemn chief set-time for the Sabbath which men ought to sanctifie and that they should no more admit any other times nor so set apart into a parity with it than they were to admit any Service or Worship not allowed by God or that was contrary to the second Command for if any thing be clear in them this is clear that they speak first of Services then of solemn times and Sabbaths and of the one after the other which must certainly infer that both external Services and a solemn chief time for them do belong to the New-Testament Hence it is that many Divines from that Prophesie of Ezekiel do draw conclusions for fundry things out of those places as 1. Concerning the necessity and continuance of a standing Ministry and though Ministers now be neither Priests nor Levites yet â— say they it followeth clearly that there will be a Mini â—try because such are spoken of there 2. Concerning the necessity of and a Warrant for Church Discipline and separating not only Doctrinally but Disciplinarily the Precious from the Vile and debarring of those who are Morally unclean from the Ordinances because these things say they are Typified in the substance by the Porters being set to keep the Doors and by the charge given to the Priests 3. Anent the continuance of a Church and of the Ordinances of Word Sacraments c. And the Congregating of Christians to attend these though there shall
be no material or Typical Temple because of the Moral things there being expressed and Prophesied of under the names of the Old-Levitical-Services yet could not a Warrant be inferr'd from them for these and that Jure Divino if the things were not Morally to bind which were so signified Hence I argue if the Sanctifying of a Sabbath as a piece of worship to God be Prophesied of to belong to the New-Testament then are we bound to the Sanctification of a Sabbath as a necessary Duty but the continuance of Sanctifying a Sabbath unto God is specially Prophesied of and foretold as a piece of worship under the New-Testament Ergo c. The third place is Matth. 24. v. 20. Pray that your flight be not in the Winter neither on the Sabbath-day where the Lord insinuateth that as Travelling is troublesome to the Body in Winter so would it be to the minds of the Godly for he is now speaking to his Disciples alone to Travel on that Day specially and solemnly set apart for God's worship now if there were no Sabbath to continue after Christs Ascension or if it were not to be Sanctified there would be no occasion of this grief and trouble that they behoved to Travel on the Sabbath and durst not tarry till that Day were by-past and so no cause to put up this Prayer which yet by our Lords Exhortation seemeth to infer that the Sabbath was to be as certain in its time as the Winter And doubtless this cannot be meaned of the Jewish-Sabbath For 1 ◠That was to be abolished shortly 2. Travelling on the Jewish-Sabbath was to be no cause of Grief unto them if indeed all dayes were alike neither would it be scrupled in such a case by the Apostles to whom he now speaketh 3. Besides if no Sabbath were to be it had been better and clearer to say Stand not and griev not to Travel any day but his words imply the just contrary that there was to be a solemn Sabbath 4. He mentioneth the Sabbath-day only and not the other Festivals of the Jews which were to be kept holy also and by this he distinguisheth the ordinary Sabbath from those other dayes and opposeth it to many as being now the only Holy day on which they should eschew if possible to Travel and would therefore pray to have it prevented for in the New-Testament the Sabbath spoken of as the solemn time for worship is ever meaned of the Weekly Sabbath and other Holy dayes are called the first or last day of the Feast and therefore if the Lords meaning were that they should pray that their flight might not be on any of the Jewish Holy dayes to mention the Weekly Sabbath only would not be sufficient for that end To say that it was for fear of scandal that they should pray not to be put to flye will not remove the former reasons besides at that time the Apostles and other Christians had given up with the Jews and stood not on scandal in such things in reference to them on whom as the Apostle faith 1 Thes. 2.16 Wrath had come to the uttermost and who were not infirm but malicious and so in respect of offence to be dealt with as the Lord did with the Pharisees and therefore all things being considered it appeareth from our Lords words that a Sabbath among Christians was to be Sanctified 40. years or there-about after his death which proveth that the Scripture mentioneth a Sabbath to be Sanctified under the New-Testament We come unto the second way of making out the Morality of this Command to wit by shewing how the Scripture speaketh of the whole Decalogue and thus we reason 1. If all the Commandments of the Decalogue be Moral then must this be so also for it is one of them and if it were not Moral and binding there would not now be Ten words as they are called by the Lord Deut. 10.4 but Nine only which at first blush will and cannot but seem strange and absurd to those who have from Gods word drunk-in that number But all these are Moral and binding as is granted by all except the Papists who deny the second and therefore score it out of their Catechisms And that they must be all alike Moral and binding may be made out these two wayes 1. All of them in the Old-Testament had alike Authority Priviledges and Prerogatives which neither the Judicial nor Ceremonial Law had as 1. To be distinctly pronounced by God himself without adding more Deut 5.22 2. To be written by His own finger in Tables of Stone Exod. 29.18 3. To be laid up and kept in the Ark Exod. 25.1 ◠And if these and other Prerogatives did put a difference and shew a difference to be put betwixt the other Nine Commands and all Judicial or Ceremonial Laws Why not betwixt them and this also 2. In the New-Testament they are all alike confirmed when the Law in general is spoken of none of them is excepted and therefore this Command is necessarily included For which we should look first to that place Matth. 5.17 Where our Lord in a special manner intendeth to vindicate the Moral Law and to press holiness in Moral Duties upon His Hearers even in another sort than the Pharisies did Think no ◠saith He That I am come to destroy the Law and the Prophets I am not come to destroy but to fulfill Verily he that breaketh one of the least of these Commands and teacheth Men so shall be called least in the Kingdom of God c Where by Law must necessarily be understood the Moral law for he was thought to be a Transgressor of that and especially of this Command in it for that Sermon in Mathew cometh in in order after His being challenged for breach of Sabbath Joh. 5.10 c. And His scope is to wipe off that Imputation and how by shewing that He still presseth the Moral law even beyond what the Pharisies did 2. It was the Moral law especially which the Pharisie s corrupted and whereof he undertaketh the Vindication and it is Holiness in Obedience to that which he presseth as necessary beyond what the Scribes and Pharisies did and indeed it was in that law they failed mainly and not in the Ceremonial law 3. The offence and mistake that Christ is to praeoccupie and rectifie amongst His Hearers requireth this for many of them sancied that by the Messiah there should be a Relaxation from the Duties of Holiness called for in the Moral law and therefore saith He think not so now a Relaxation from some other laws might have been thought of warrantably 4. It is such a law whereof to teach the Abrogation at any time is sinful and pernicious therefore it is certainly the Moral law Secondly We reason thus when He speaketh of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or by way of eminency meaning no doubt the Decalogue He speaketh alike of all its Commandements even of the least of them and so
made of 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 Zach. 1 â— 12 and that as a Prophesie of the Converts carriage under the New-Testament We find it also mentioned 1 Timothy 3. v. 4 â— 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 Job 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 Z â—chariah especially yea it is also renued 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 than it Is 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 Gen. 18. D â—ut 11. v. 18.19 20 21. 5. As evidencing sincerity G â—n 18. Joshua 24. 6. As making Folks lyable to the Curse and wrath of God when neglected Jer. 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 Scripture 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. v. 7 8. and Deut. 11. v. 18 19. In which two places it is clear that observing of the law is not only 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 Famaly are to be performed by him yea it is to be written on the posts of his Door to shew that Religion must be in the Family in all that enter into it even as carrying the word on the frontlets betwixt their eyes was to mind them of the peculiar and particular sanctification that was called for from them 2. That it is commended by examples is clear in Abraham's who dealeth both with Children and servants in the Family and that in things concerning the worshipping of God as well as in things concerning his own particular Affairs He Circumcised them and commanded yea charged them to serve the Lord which cannot be supposed to have been done without other duties of worship And in David's 2 Sam. 6.20 Who when he has been at publick-worship goeth home to bless his Family which was certainly to go about some Religious duty with them as he had been doing with the people in the publick in the one he behaved himself as King in the other as a Governour and Head of his own Family in particular and had it been only to pray for them that might have been done elsewhere than at home but it denoteth the changing of publick worship wherein he had blessed the people as a publick man as a Prophet and godly King and had joyned with them v. 18. into Family duties wherein he goeth to concur with them Intimating that a Holy Solemnity should be partly spent in publick and partly in Family-duties without neglect of secret duties beside that in Psal. 30. Psal. â—01 it is clear and appeareth to have been also practised by all that built houses who did Dedicate them and that not without Prayer as is manifest by Davids Dedication of his Psal. 30. as is said Job's example likewise maketh it out Chap. 1. where there are 1 Sacrifices in his Family as well as for his Family 2. He sendeth to sanctifie them who were absent that is to put them in a readiness for joyning with him in that service with those that were at home which he needed not to have done had they been beside or present with him Yea 3. when he cannot do it personally he will do it by another that God may be worshipped by them all some way together 3. I say the neglect of it is sadly threatned as Jer. 10. v. ult Pour out thy fury on the Heathen that know thee not and on the Families which call not on thy name If not-worshipping of God in Families be a Character of a Family appointed to destruction and be threatned with a Curse then prayer-worship in Families is a necessary duty for it 's clear from that place 1. That by calling on Gods Name is meant Gods worship in general and prayer in particular which is a special part of it 2. That by Families are meant particular Societies and Companies whether lesser or greater that want this worship and so are the Objects of that Curse Obj. If it be said that by Families there are meant People and Nations yea comparing this place with Psal 79. v. 6. Heathens that called not on God Ans. 1. That doth confirm the Argument for if Heathens whether Kingdoms or Families be described by this that they call not on God then still it must be a Heathenish Kingdom that has not publick worship a Heathenish person who wanteth â—ecret worship and so a Heathenish Family that wanteth Family-worship 2. The Curse here is not threatned to Families as Families but as such Familes that call not on Gods Name therefore it reacheth them â— for à quatenus ad onine c. So then what-ever profession Families have otherwayes if they want this duty they are thereby laid open to the Curse 3. It is all one upon the matter whether by Families be meant Societies lesser or greater for if it be a fault in Nations to neglect Gods worship and if the neglect thereof bring a Curse on them will it not be a fault in particular Families and bring a Curse on them â— Families cannot be excluded seeing they are expresly named though more be included to wit that the Curse cometh on multitudes of Families or upon Nations made up of Families And we conceive Families to be particularly named 1. To shew that the Curse will reach all Societies lesser as well as greater who have this Character 2. Because Nations are made up of Families and because there is fitness
see that these families where religious Worship is are generally more civil at least than 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 fam â—ly 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 Josua's Case keeping the way of the Lord serving the Lord very comprehensive expressions taking in much and here it 's 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 1. Here of sanctifying the Sabbath in all the duties of it adding more to our family-worship that day than other dayes as well as to our secret worship for the Sabbath was to have its double offering 2. Of praying Jer. 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 understood 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 3. 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 4. Of Instruction a most necessary duty to instruct and teach the family the knowledg of God the command goeth expresly on this Deut. 6.7 8 and 11.19 20. where we are 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 catechising and to write 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 knowledg in it and that the knowledg 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 as appeareth by the 30 Psal. intitled 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 only provide for their children temporal things but that they also bring them up in the nurture and admonition of the Lord and 1 Tim. 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 putt â—ng 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 insutable and no wayes allowable that Masters should command in their own business and o â—ly intreat in the things of God 3. In exacting an accou â—t of Obedience and censuring Disobedience Job and
capable of bearing a relation to Christ to come and falling out under the Mediators Kingdom properly then when he cometh in the new World it is meet it should be changed 1. To shew he is come 2. To shew he is absolute over the house and worship of God 3. Some way to preach his Grace and Redemption in the very change of it But it is a piece of Worship and Tribute of our time as is said before and a piece of Worship capable of his Institution and Remembrance therefore called the Lords day which could not be were not a day of Worship capable of that and it falleth under the power of Christ who Mat. 12. Even as the Son of Man is Lord of the Sabbath and why is that power pleaded in that particular of the day so often if it were not to shew that there is reason by his coming to look on the Sabbath as under him even as all other Worship was which stood by Gods positive Command even as this did Arg. 6. If by this command the day of rest from Gods most solemn work be to be our day of rest then after Christs coming not so before not the Seventh but the first day is to be observed but by the command the former is true Again if that day be to be kept in reference to any solemn work of God which was the First day after his perfecting it then the First day is to be kept but by the command the former is true because our resting day is to be kept in reference to the work of Redemption and therefore must be on the First day which was the day after its closing and perfecting as to Christs suffering and labour though not as to its application even as the Seventh was of Gods resting from the work of Creation though not from his works of Providence Arg. 7. If the Seventh day which the Jews kept had any peculiar tye or motive unto them which by Christ is now taken away then it was meet that at Christs coming that day should be changed We would understand here that there might be somewhat peculiar or typical in their Seventh day and yet nothing so in the fourth command which commandeth one of Seven but not the Seventh And though we could not particularly pitch upon what is typical or peculiar in it yet may we conceive that something there is as in Tythes Offerings c. though the particular thing which is typified be hardly instructed As 1. If its beginning was on the evening to them as some think the reason of it was peculiar to wit their coming out of Egypt at evening Exod. 12. And in so far at least it would be peculiar to them And by Christs rising in the morning is changed 2. It 's pressed peculiarly on the account of Gods redeeming them from Egypt they had that to think on that sometime they were where they got not liberty to rest any day therefore should they ease their Servants as it is Deut. 5.14 15. This holdeth especially if it was on the Seventh day that their freedom from Egypt began Exod. 12. which was after that made the first day of their year that is the morrow after they did eat the Passover as it 's made probable by some 3. It was peculiarly discovered to them by Gods raining Manna from Heaven Six dayes and by his with-holding it from them the Seventh 4. It was peculiarly accompanied with special Ceremonial Services beyond other dayes 5. Gods manner of dealing with them before Christ was to press duties by temporal and external advantages expresly and more implicitly by spiritual mercies therfore it was most agreeable to that way and time to press the Seventh day on them which minded them of the benefit of Creation but it 's otherwise with the Church under the Gospel Hence their Sacraments had respect externally to their deliverance from Egypt and temporal things whereas ours have respect purely to what is spiritual 6. The Apostle Coll. 2.16 taketh in their Sabbaths with their other dayes and though he take not in all dayes alike yet it can hardly be denyed but their Seventh-day-Sabbath cometh in there where all the Jewish times are put together Therefore it would seem there is a type not in the command but in that day though not properly yet accidentally in respect of its worship end application c. complexly taken and that therefore this Seventh-day-Sabbath is expired at least if not repealed seeing that dayes and times kept by the Jews are enumerate with their other Services which were antiquated even as when the Apostle condemneth difference about meat or drink his meaning is not to condemn what difference is made in the Lords Supper in the New Testament but what is from the Old so may the same be said of dayes It 's their old difference he cryeth down Propos. 3. As it 's meet that the day of Worship under the Gospel should be another then what was under the Law and should therefore be changed so it 's meet that the change should be into the First day of the week and to no other day For 1. No other day has been honoured with so many Gospel priviledges as 1. With Christs Resurrection Matth. 28. It was the First day of his victory and rest 2. With Christs appearing twice at least on it to his Disciples fingling it out from other dayes or his appearing is for no purpose particularly recorded by the Evangelist John to have been on that day if there were not something remarkable in it beside what is in another day 3. The Spirits giving at Pentecost Acts 2. will be found to be on the First day of the week now no other day can claim so many priviledges and so many wayes relate to Christ. 2. If the grounds upon which the Seventh day under the Law was preferred during that World do in this renewing of the World agree only to the First day of the Week then is the First day to succeed but these grounds proportionally agree only to the First day under the Gospel which agreed to the Seventh under the Law Ergo That which made the Seventh day preferrable was 1. That God had ended all his vvorks on the Sixth and rested the Seventh It vvas the First day after the Creation so the First day of the Week is that day on vvhich Christ rose having perfected the vvork of Redemption and obtained victory over death under vvhose povver some vvay for a time his body vvas before that and vvas thereby manifestly declared to be the Son of God to vvit by his Resurrection from the dead Rom. 1.4 2. The force of the example vvill hold here God made the World in Six dayes and rested the Seventh therefore rest ye vvith him so Christ having for a time suffered fully overcame the First day and began his estate of exaltation therefore rest vvith him and rejoyce that day it being the beginning of this nevv joyful World 3. No
God with all thy heart with all thy soul and with all thy mind and thy Neighbour as thy self the two leggs that Piety in practise walketh upon the one comprehendeth our duty to God which runneth through all the Ten Commands but doth more eminently exert it self in the first Four whereof we have spoken The other containeth our duty to our Neighbour which is set down more particularly in the last Six Commands whereof we are now to speak and however many do ignorantly and wickedly look on duty to man as somewhat extrinsick to Religion and duty to God yet both have the same authority both are put in one sum of the Law both are written on Tables of Stone with the Lords own finger and put within the Ark And therefore we ought with a proportionable care to inquire what God requireth of us as duty to himself And we should make no less conscience of obedience to the one then to the other Before we come particularly to the fifth Command we shall speak a little to these two 1. Why love to God is called the first and great command and love to our Neighbour the second and only like to the first Matth. 22.38 2. why hath the Lord carved out mens duty to others as vvell as to himself For the former of these consider in the first place that the commands of the second Table are equal to the commands of the first in respect of the authority that injoyneth them he that saith Thou shalt have no other Gods before me saith also Thou shalt not kill c. Jam. 2.11 In vvhich respect it is said Matth. 22.39 the second is like unto this 2. If vve compare the tvvo Tables together as to the matter contained in them and the immediate object of each duty commanded the duties of the first Table are greater and the duties of the second Table lesser the one relating more immediately the other more mediately to Rel â—gion in vvhich respect they express peculiarly our love to God vvhich is called the first and great command for the first four commands require that vvhich in its ovvn nature is vvorship and â—s in an immediate vvay to be given to God but the duties required in the other six are not properly formally and immediately called for as parts of vvorship to God though as they are acknovvledgments of him they may be consequentially thereto referred As to the 2. Why the Lord hath in so short a sum particularly set down our duty to others as well as to himself and shewed how every one should carry towards another We would speak to it the rather that there are six commands in the second Table and but â—our in the first Table and the â—ords commending the duties of the se â—ond Table hath said the second is like unto the first because he would have it in our car â—ful observance going along with the first And the Apostles as well as the Lord in pressing holiness do ordinarily instance in the duties of the second Table as Luke 10.26 What is written in the Law how readest thou M â—th 5.27 thou shalt not commit Adultery c. Rom. 13.8 9 10. Jam. 2.8.11 c. And the reasons of it may be these 1. To teach his people that it is his will that they should be holy in all manner of conversation therefore there is no piece of duty called for but it is comprehended in a command even the least thing eating drinking and whatsoever they do 1 Cor. 10.31 1 Pet 1.15 16. he would have them careful to be holy not only in the Church but also in the Market in the shop at home abroad not only in prayer but at the plough c. 2. To hold out the great extent of holiness or what holiness he requireth in his people It was a great mistake in the Pharisees that they placed the main part of Religion in the performance of external duties of the first Table whereas the Lord layeth both Tables together to tell that they must march up together in our practise and that it will not be Holiness in it's self and in Gods account to perform the one without the other 3. Because the Lord would have his Law a perfect Rule that the man of God might be perfect throughly furnished to every good word and work 2 Tim. 3.17 therefore is the second Table given that vve may know how to vvalk towards others as vvell as towards God that Masters may know their duty Servants theirs c. and that none are left to an arbitrariness therein but that all are tyed to a Rule 4. Because men are ready to slight holiness in reference to the second Table hence there vvill be some kind of awe of God on men in reference to the duties of the first Table so that they dare not altogether neglect prayer hearing the word c. and yet they will make little or no conscience of loving their neighbour or of shewing mercy as we see in the Pharisees 5. Because it is no less necessary for Christians living together as to their Being and vvell-being and mutual thriving that they do duty one of them to another with respect to the command then that they all do their duty to him how else can folks live well together in a Family or other Societies if each therein do not duty to another the neglect of this makes them as a house divided against it self which cannot stand 6. That the Lord may have the more clear and convincing ground of challenge against such as slight these commands and live in envy malice oppression c. for none can say he knew not these to be sins Mic. 67. The Lord hath shewed thee O man what is good that thou do Justice and love Mercy c. and he beginneth at the Duties of the second Table the more to stop their mouths If they should say they knew not tha â— they should be holy or how to be holy in these he had it to say that he had told them For these and such like reasons the Lord hath been so part â—cular in and hath added his Authority unto the commands of the second Table as well as to these of the first that we may lay the greater weight on them From the Connection of the two Tables we may observe these three general â— first That there is no part of a mans convers â—tion in reference to his walk with others as well as God whatever be his Calling or Station but he ought to be Religious and holy in it God hath directed men how to carry in all things 2. That it is a necessary part of Religion in respect of the command of God injoyning it and in order to our thriving in holiness to be conscientious in duties to others as well as in immediate duties to God who in his Law requireth both 3. That where kindly and true Obedience is given to the first Table Obedience will be given to the second also
their dancing ◠vvere not promiscuous men vvith vvomen but men or vvomen apart Beside if the seeing of vain objects provoke to lust the circumstances and incitements of dancing must do it much more and vvhat men commonly say Take away the promiscuousness of dancing and it self will fall It doth confirm this that dancing is not pleaded for or delighted in as it is a recreative motion but as promiscuous vvith vvomen vvhich beside the great provocation to lust spoken of occasioneth that both much time and expense is bestovved on learning this vvhich is attended vvith no profit What vve have said of these evils may also take in excess in sleeping laziness c. to be seen in David 2 Sam. 11.2 and also vain curiosity as vvell as lasciviousness in singing and playing too much vvhereof savours of wantonness and riotousness as these vvords Rom. 13.13 are in their signification extended by some Novv all these excesses spoken of being opposite to sobriety and modesty shamefastness and gravity must come in under wantonness and vvhat follovveth doth come in under intemperance The Scripture insisteth much in condemning the sin of intemperance vvhich vve conceive doth mainly consist in gluttony and drunkenness and seeing these sins must belong to some one Command although virtually and indirectly they break all vve take them especially to be condemned here in this Command vvhere temperance is commanded and therefore vve shall find them in Scripture mentioned vvith a special respect to the sin of uncleanness expresly forbidden here Fulness of bread and gluttony is observed to have been Sodoms sin and the rise and source of their filthiness Ezek. 16.49 Drunkenness is marked especially as leading to this Prov. 23.31 33. Therefore vve choose to speak a word to these tvvo evils here vvhich are in themselves so abominable and yet alas so frequent amongst those vvho are called Christians It is true there is both in eating and drinking respect to be had 1. To nature vvhich in some requireth more in some less 2. To mens stations vvhere as to the kind or quality as vve said of cloaths there is more allovved to one then another 3. To some occasions vvherein more freedom and hilarity is permitted then at other times vvhen more abstinency and a restraint upon these even in themselves lavvful pleasures is extraordinarily called for so that vve cannot bound all persons and at all times vvith the same peremptory rules There is also respect to be had to Christian liberty vvhere by Gods goodness men have allovvance to make use of thèse things not only for necessity but for refreshing also and the vertue of temperance and sobriety as all other vertues doth not consist in an indivisible point so that a man is to eat and drink so much and neither less nor more without any latitude the Lord hath not so streightned the consciences of his people but hath left bounds in sobriety that we may come and go upon providing these bounds be not exceeded Neither is every satisfaction or delight in meat or drink to be condemned seeing it is natural but such as degenerateth and becometh carnal We would therefore inquire into the sinfulness thereof and because there is a great affinity betwixt these two evils of Gluttony and Drunkenness we may speak of them together for brevities sake We suppose then 1. That both gluttony and drunkenness are sinful and that both in the use of meat and drink men may several wayes fail the many prohibitions and commands that are in the Word for ordering us in the use of meat and drink 1 Cor. 10.31 Whether therefore ye eat or drink or whatsoever ye do do all to the glory of God Rom. 13.14 But put ye on the Lord Jesus Christ and make not provision for the flesh to fulfil the lusts thereof And Rom. 14.20 For meat destroy not the work of God all things indeed are pure but is evil for that man who eateth with offence Prov. 23.20 21. Be not amongst wine-bibbers amongst riotous eaters of flesh For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags The many reproofs that there are for exceeding in both Ezek 16.49 Behold this was the iniquity of thy sister Sodom Pride fulness of bread and abundance of idleness was in her and in her daughters neither did she strengthen the hand of the poor and needy Luke 16.19 There was a certain rich man which was clothed in purple and fine linnen and fared sumptuously every day with several other places And the many sad Judgments which have been inflicted as well as threatned for them Deut. 21.20 And they shall say unto the Elders of his City This our Son is stubborn and rebellious he will not obey our voice he is a glutton and a drunkard Prov. 23.21 For the drunkard and the glutton shall come to poverty and drowsiness shall clothe a man with rags with the desperate effects following on them as Prov. 23. v. 29 32. Who hath woe who hath sorrow who hath contentions who hath babbling who hath wounds without cause who hath redness of eyes A ◠the last it biteth like a Serpent and stingeth like an Adder c. will put it out of question that they are not only sinful but so in an high degree Yea if we consider the ends for which God hath given us the use of these creatures which excess inverteth and marreth to wit his honour and the good of our selves and others the rules he hath given to regulate us in the use of them the holy frame he calleth for from us at all times the difference that should be betwixt his people and the men of the world if the use of these things we vvill find this excess in the use on these enjoyments to be sinful and no less contrary to the holy nature and law of God and to that holiness and sobriety that should be in a Christian then fornication and other uncleannesses are therefore there is no sin hath more woes pronounced by the Holy Ghost against it then drunkenness a woe being ever almost joyned with it nor more shame attending it so that of old drunkards drank in the night 1 Thess. 5. as being ashamed of it though now alas many are drunk in the day and some in the morning and even such as are addicted to it are with great difficulty recovered Prov. 23. ult 2. We suppose also that these sins may be and sometimes are separated and divided for one may be guilty of excess in meat or of gluttony who may be free of drunkenness and contrarily It is the saying of a holy man Aug lib. 10. confess cap. 17. Drunkenness O Lord is far from me but gluttony hath often prevailed over me And therefore we are not here to account our selves free when both these ills cannot be charged on us it is often incident to men who think themselves sober to be much more watchful against drunkenness then gluttony yea
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 neer hard rigid men though they be 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 there must have been in the Apostles time some way to make it out and that then upon such certain evidence of the scandal brethren have spoken one to another about it in which admonition if they did not acquiess it proceeded further and at last private Christians were to shun the familiar company of such for their shame who thus walked disorderly by pursuing and gathering riches too eagerly as well as of others who fell into the contrary sin of negligence and idleness 2 Thess. 3.14 As to the 3. Consideration of the punishment of theft what it may be in the Civil Courts of men or by the Magistrate we will not insist here without our sphear and line But to speak here a little to the punishment of direct and plain theft which is that commonly noticed and pu â—â—â—ed among men certainly Blasphemy Adultery and such other sins are in themselves at least no less if not more capital then this And those who have observed the Laws and Customs of Nations assert That in no place generally theft was punished with death till Draco that bloody Prince whose Laws were written in blood did it certainly the Politick or Judicial Laws of Moses were for tenderness as conscientious for equity as just and for wisdom as profitable Laws to the Common-wealth as ever any since were or could be being immediately Divine yet find we not death ordained by them to be inflicted upon it but restitution to be made double fourfold or fivefold according as the thing was in worth and as the neighbour was prejudged by the taking it away Exod. 22.1 2. It is true if the man had nothing then was he to be fold for his theft to make up his neighbours loss Exod. 22 3. And if in the night one had been smitten digging through a house it was not to be accounted murther If I say it was in the night or before Sun-rising because that by these circumstances it became a violation of mens common security and the design of such an atrocious attempt might be presumed to be against the life or persons of men And upon this ground such Robbers as break the publick peace that men through fear of them cannot travel go about their affairs or live at home or whose robbery doth carry direct hazard to mens lives with it these upon that account are worthy of death but not so much for sinning against this Command as against the sixth the Reason is because there is no proportion betwixt a mans wronging another in his goods and the losing of his life and in justice where circumstances do not highly aggredge the crime and bring it under some other consideration there should be a proportionableness betwixt the crime or hurt done and the punishment and retribution thereof as eye for eye hand for hand c. otherwayes it were better and more safe to thrust out a mans eye then to steal his horse or sheep Hence it is that there was no restitution in the Law to be made for what marr'd life but the person thus offending was to be punished lege talionis but in other things it was not so It now remain â—â— that we should speak somewhat of Vsury concerning which as there are many words spent in dispute so no question there are many sins in practise by custom the name of Vsury is become odious and may be taken for unlawful gain gotten by the meer loan of money and in that case the Scripture being so clear there is no place left for questioning of its sinfulness If we abstract from the word and consider the thing in it self viz. if it be lawful for the meer loan of money to compact for some advantage it will be another question And here indeed in respect of mens corruptions who can keep no bounds there is great hazard of miscarrying yet we conceive in answer to it there are two extreams to be shunned so that we can neither say that simply it is lawful in all cases nor simply unlawful Not simply lawful because there is some such sin committed directly condemned in the Law Exod. 22.25 Deut. 23.19 Nor simply unlawful so as in no case it is to be allowed for suppose one that is unable to labour have only some money and no land or other visible estate or suppose men to have Orphan-childrens means committed to them may not that person or the tutors of these children lend the money to such as are in capacity to make gain by it and receive some proportionable advantage for the loan of it we conceive no ground can altogether condemn it as contrary either to the rules of equity or charity It is not contrary to the rules of equity that when one is so much benefited by the estate of another that the person whose the estate is should proportionably share of that benefit which without him and his money the other had not reaped Nor is it contrary to the rules of charity for although Charity command us to lend for our neighbours necessity yet not for his gain and the inriching of him and it would seem strange that a man having nothing but money should be obliged to lend it freely to rich men who making conqueish thereby should reap the benefit and yet he get nothing The law of equity That we should do to others as we