in secret still agree to persons in all places and Families alike but this draweth a line as it were betwixt Families and so â—ivides one Family from another yet maketh the Duty more obliging to these within such a Mans Gates or Doors than others without Doors therefore it must be joynt-worship for a-part or as concerning secret worship all are every where alike obliged 4. If by this Command something more in the worship of this day be required of a person that is a Member of a Family in reference to that Family than there is required of one who is not a Member of such a Family or is required of that person in reference to an another Family whereof he is not a Member then it requireth a distinct Family-worship for no other thing can be understood but a joynt going about the sanctifying of that day in a stricter and nearer way of Communion amongst the Members of that Family than with persons and Families in and to whom they are not so interested and related 5. If secret and publick worship were only required in this Command then should we equally and alike sanctifie the Lords day with other Families and persons not of that Family whereof we are Members for in these we joyn alike for them and with them but there is some peculiar thing required here which will not agree to be performed by all alike therefore it is Family-worship that must be here required 6. This Command requireth of Masters suppose them to be Ministers or â— Magistrates another way of Sanctifying the Sabbath and Worshipping of God in and with their Families than it doth in Reference to other Families the Command being so particular to him and to all that are within his Gates or Doors and Members of his Family speaketh this clearly But except it be joynt going about of Duties with them there can be no other thing understood to be required for 1. One may exhort another 2. All come in publick together 3. By the Masters example after the publick they all withdraw or should at least to secret exercises 4. Magistrates and Ministers may Command other Families to Sanctifie that day What is peculiar then as to their own Families but to joyn with them in Duties of Worship 7. If there were not Domestick-worship required on this day then except it were in publick Members of a Family could not converse together for they cannot converse together in doing their own works or in speaking their own words their fellowship therefore must be in exercises of worship and so that must needs be required in this Command 8. Some other thing is required by this Command of a Member of a Family which seeketh God than of a person in an Heathenish Family or some other thing is required from so many persons joyned together as Members in one Family than from such persons suppose them to be scattered from one another amongst â—eathenish 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 than where only 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 a-part therefore no less but much more is joynt-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 than 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 strengthning one another and talking to or conferring with one another of the word D â—ut 6. v. 7.8 Which cannot be denyed to be Duties called for on this day and yet they cannot be done but by joynt 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 joyntly on the Lords day by the worship competent for that day then by proportion are they also called to worship him joyntly 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 resolveth Chap. 24.15 I a â—d 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 joynt 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 otherwayes 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 Gen. 18. v. 19. Joshua 24.15 Job in the first Chapter of his Book and David Psal. 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 Gen. 18. Exod. 12. Deut. 6. Joshua 24. Job 1. Psal. 101. and Psal. 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 a-part for God's service and Consecrated for that use So Nehemiah 12.27 the Walls were Dedicated and the Levi â—es brought out for that end which Dedication no doubt had a Religious use 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
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-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
other day can be substituted in place of the old Seventh day reserving intire the morality of this command therefore it must be this that is put in the place of that for this command requireth 1. one day of every Seven allowing Six of every Seven to work and that together Now if the day had gone beyond the Sabbath ensuing it had not been one day of Seven if it had been the second third or fourth day then the Six working dayes had not gone together But now the First being appointed for God next to the Seventh God hath his part or tribute called for and then came Six working dayes together unto us of that same Week and so still they run God hath One and we have Six of the same Week If it be here objected that this way the new World is begun with a Sabbath whereas the Sabbath closed and ended the Creation of the old World Answ. 1. Thus God hath no loss of what he required for this way no Week wanteth its Sabbath 2. It 's most sutable that the old World should end in a Sabbath and the new begin in a Sabbath that so the worship of the new which most distinctly discovereth the change might the more immediately and convincingly preach the change which could not so well have been done if working dayes of both had met together or a working day of the one and the Sabbath of the other 3. Though the old Sabbath was the Seventh in order from the Creation yet it was the First day after mans Creation God beginning as it were and entring him with that even so when men are brought into this new World or change God will begin it with gladness and joy to them Propos. 4. The day of solemn publick worship required to be observed by this command was really changed from the Seventh or last day to the First day of the Week according to the former grounds That it was really changed may be made out by these 1. That the Apostles and primitive Christians after Christs Resurrection and Ascension had their solemn day for meeting to worship God yet neither did they by themselves together in practise keep the Seventh nor by command appointed it to be kept nor gave it the title of the Lords day It 's true that often they kept it in a sort with the Jews as they did Pentecost for the opportunity of the multitude coming together on these dayes or to bury it with honour as they did practice for a time several of the Jewish Rites antiquated for their gaining and till they were fully informed of their abolition but in constituted Churches of the Gentiles we never read that they kept it but another day 2. The Apostles and primitive Christians kept and esteemed the First day for their solemn day beyond and above all dayes yea and it only as the Christian Sabbath For 1. on that day they used to meet ordinarily and that not occasionally but purposely and determinately as John 20. v. 19. and 26. which is clearly the First day 2. They are purposely together and not for fear for fear scattereth but while they are together they do for fear shut the doors being very probably led from the news of the Resurrection to be together and so again v. 26. they meet and Christ with them And though it may possibly be that on other dayes they met yet doubtless this holdeth forth something peculiar to this day and some Lesson to be taken from it That 1. Christs coming to them is especially trusted on that day and that while they are together 2. That when they met at any other time ' ere he came to them it 's never said they were or came together the second third or fourth day of the week but on the First and vvherefore doth the Holy Ghost record that day or their meeting on that day when he omitteth the naming of other days but that that day in its Exercises may be especially taken notice of and though other dayes had been much alike in Exercises to them yet the recording of this day so often and omitting the other intimateth a difference sure they are not alike in this so much for the 20 of John which is the first place of Scripture we make use of The second is Acts 2.1.2 Here they are said to be all with o â—â— accord in one place when Pentecost came where it 's clear 1. That Pentecost was on the first day of the week for it was the fiftieth day after the Feast of unleavened bread Now according to the Jews account their Passover day was on the Sabbath called John 19.3 â— an high Sabbath in which Christ lay all the day in the grave as appeareth for that day is called their preparation for the Feast wherein Christ suffered which is our Fryday reckon now what will be the fiftieth day after or Pentecost and it will be found to be the First day of the week And it 's not only observable for their meeting but for God's sending the Spirit on them as a special blessing of that day and his countenancing of their worshipping him on it according to his promise 2. It is clear that they did meet together on this day 3. That this meeting together was not a daily or ordinary meeting together for John 21 we see they went to Fishing and no question sometimes they went asunder for v. 1. it 's marked as a thing not ordinary to every day that on that day they were altogether in one place 4. It was not a meeting in reference to the Pentecost feast for 1. They only are together distinct from the People 2. It 's not in the Temple but in some other house fit for their meeting together at publick Worship it must be therefore because that day was the time of their solemn meeting even their Christian Sabbath The third place is Acts 20.7 and upon the first day of the week when the Disciples came together to break bread Paul preached unto them c. where it is clear 1. That this meeting was for publick Worship as the breaking of Bread and Preaching intimateth 2. That there is some observableness in this Circumstance that it was on the first day of the week and that that day is mentioned rather then any of the former six dayes in which he had been there at Troas though it 's more than probable they had meetings and preaching on them also but this is the only and great difference that their meetings on these days were occasional and it may be but partial to speak so but the solemn chief sixt meeting of all was usually and ordinarily on the First day 3. This coming together on that day for these ends is spoken of as a thing that was not new nor occasional but as their customary constant known Practice they came together purposely to break bread and to wait on other Ordinances 4. It 's clear that by special applying of these Exercises to
that men at the close of the week should lay up by them as God had blessed them then to reserve it to the beginning of another week were not the First day more especially to be sanctifyed then the last and the last to be accounted but an ordinary working day The fitness then floweth from this that the first day of the week being the day of their solemn Communion with God and with one another and the day of their partaking most liberally of spiritual blessings from him that therefore they should be most readily warmed in their affections and be most liberal in their Communications to such as wanted especially if we consider the Jews to be parties for whom that Collection or Contribution was It 's the Apostles great Argument whereby he pleadeth for Charity to the poor Jews from the Christian Gentiles Rom. 15.26 27. That the Gentiles were their Debtors in temporals because they had received spiritual things from them now this argument is most fresh and powerful when believers do on the First day of the week record Gods priviledging them with his Ordinances and giving them his day in place of the Ordinances and day â— which the Jews once had and yet deriving these unto them by the Jews I say this Argument will then be most fresh to incite to that duty in particular If any say that it was accidental that the first day was chosen or named rather then another because one behoved to be named and it was alike which But 1. I demand why is it universal If it were from one Church only it might possibly have been thought so but he doth call for this Duty on that day from more Churches 2. Why doth he not recommend it but command it as having more then an indifferency in the very day And 3. Can it be by guess or accident to speak so that so many priviledges are fallen on that day And that so many things are recorded of it and astricted to it by commands which is not done of and to any other days And if one place would not suffice to prove that the First day and not the Seventh day was preferred by the Apostles as the chief day of solemn publick worship yet all these things put together must prove a preference in that day or we must say that the Penmen of Holy Scripture have been very partial who have marked many things and recorded them concerning Gods Worship on that day and have never so much as once for solemn Service named what was done on the second third fourth fifth dayes we must either say that this is inadvertently done which were blasphemy considering by what Spirit they wrote or we must say it 's done to put a preference on that day and to shew that it 's especially to be taken notice of as the most solemn day for God's worship by Christians which is the thing to be confirmed for the day that 's claimed as the Lords kept for him and singularly marked to be priviledged beyond other days must be his day but this First day is such Ergo c. Propos. 5. This change of the day whereby the Seventh is laid aside and the first substituted in its room is of divine authority and institution and not by any meer human or Ecclesiastick Constitution I conceive there is indeed no mids here betwixt a divine Institution which hath Gods warrant and authority stamped on it and for Conscience sake is to be observed as being obligatory thereof and that immediately and human or Ecclesiastick Constitutions which may reach the external m â—n but in the matters of worship cannot bind the Conscience or impose them as necessary Now that this change is not by the last but by the first we prove these ways 1. Thus if it be not human or Ecclesiastick t â—â—n it must be divine but it is not human or Ecclesiastick ergo it's divine That it is not human will appear 1. If it reach the Conscience and that immediately then it 's not human but divine but it doth so 2. If no man or Church on earth have power to alter Gods day now nay nor simply or at all then it 's not human or Ecclesiastick but first none can change it as we might clear from great absurdities that would follow 2. If any Church have this power let them shew it the Old Church had it not neither the new as is cleared in the first question 2. We proceed to evince this change to be by divine institution these four ways 1. From reasons flowing from Scripture or Consequences drawn from it 1. Thus where by genuine and native Consequences drawn from Scripture any thing is so imposed as it cannot without sin be altered or neglected there is a divine institution but in the change of the Seventh day-Sabbath to the First such Consequences may be drawn from Scripture as will upon supposition of the change a strict it to the First day so as that cannot be altered or neglected without sin Ergo it 's of divine institution The question can be only of the minor which is made out from what is said in the third Proposition thus If these very grounds which plead the conveniency of the change simply do plead the conveniency of that change to the First day then by clear and unforced Consequence the first day is chosen and cannot without sin be passed by altered or neglected except we say these reasons have no weight but these very grounds will be found to plead for and to be applicable to the First day of the week a lonely and therefore beside all other days in the new world it m â—y be called the day which God specially made as it is the day of Christs rest from the work of Redemption answerable to Gods rest a â—ter the Cre â—tion c. and therefore as being most conducible to that end the First day cannot be without sin past by neglected or altered 2. Thus if the very day of Christs rest in the new world be to be rested on and sanctified as the Sabbath then the First day is to be rested on and sanctified but by Analogy from the works of Creation we may see that the First day of rest after the finishing of the work of Redemption is to be sanctified Ergo c. and Psal. 118. is very considerable to this purpose wherein there is 1. a Prophecy of Christ. 2. Of a day which God hath singularly made for us to joy in 3. That day is the day wherein the rejected stone is made the head of the corner which day is clear from Rom. 1.4 to be the resurrection day yea suppose that day there doth signifie the time of the Gospel wherein we should joy yet even that way the First day is by proportion that day eminently wherein Christs Victory was manifested and so the day wherein Christians ought especially to rejoyce The second way we may reason for the change to be by divine Institution is
do with Stage-playes because they are the pleasing incendiaries of mens lusts Augustine de Civ Dei brands Stage-playes with this black mark That they are the spectacles of filthiness the overturners of goodness and honesty the chasers away of all modesty and chastity whoris â—â— shews the art of mischievous villanies which even modest Pagans did blush to behold the inventions to lewdness by which the Devil useth to gain innumerable companies of evil men to himself In another place he calls Theaters Cages of uncleanness the publick professions of wickedness and Stage-playes the most petulant the most impure impudent wicked shameful and detestable at â—onements of filthy Devil-gods which â—o true religion are most abominable And elsewhere he declares That when the Gospel came to be spread abroad in the World Stage-playes and Play-houses the very caves of filthiness went to ruin almost in every City as inconsistent with it whence the Gentiles sayes he complained of the times of Christianity as evil and unhappy times Epiphani â—s contra haeres sayes That the Catholick and Apostolick Church doth reprobate and forbid all Theaters Stage-playes and such like Heathenish spectacles Chrysostom Hom. in Matth. sayes I wish the Theaters and Play-places were all thrown down though as to us they did lye desolate and ruined long ago Elsewhere he sayes That nothing brings the Oracles and Ordinances of God into so great contempt as admiring and beholding Stage-playes And that neither Sacraments nor any other of Gods Ordinances pray mark this diligently O! how often is it sadly verified will do a man good so long as he goes to Stage-playes Bernard Serm. ad milites templi sayes That all the faithful Souldiers of Jesus Christ abominate and reject all diceing and Stage-playes as vanities and false frenzies Let Salvian his weighty words de gub-Dei shut up this short account of the judgment of these Ancient Fathers anent this matter who sayes That in Stage-playes there is a certain Apostacie from the Faith For what is the first confession of Christians in their Baptism but that they do protest they renounce the Devil his Pomps Spectacles and Works know thou Christian when thou doest wittingly and knowingly return to Stage-playes thou returnest to the Devil who is in his Playes for thou hast renounced both of them together wherein many Fathers agree with him they being harmonious in condemning Stage-playes as being ordinarily stuffed with the names histories persons f â—bles rites ceremonies villanies incests rapes applauses oaths imprecations and invocations of the Idol-gods as when the Actors cry Help Jove Juno Apollo Bacchus c. and exclaim O Jove O Cupid O Venus O Apollo O Mars O ye Gods c. and swear by Jove Mars Venus the coelestial Gods c. beside all these they are often fraughted in these dayes with wicked and prophane scoffs and jests abuses of Scripture and bitter invectives against piety and as drawing men on to Profanity Idolatry and Atheisme In â—ine to shew the perfect agreement betwixt the Primitive and Protestant Church anent such Playes i â— will neither be impertinent nor I hope unedifying to subjoyn here the judgment of the famous Reformed Protestant Church of France from which other reformed Protestant Churches in this do not differ yea the stream of Protestant Divines runneth this way declared in a National Synod held at Rochel Ann. 1571. where this Canon was unanimously framed Congregations shall be admonished by their Ministers seriously to reprehend and suppress all Dances Mummeries and Interludes and it shall not be lawful for any Christians to act or to be present mark well at any Comedies Tragedies Playes Interludes or any other such sports either in publick or in private Chambers considering that they have alwayes been opposed condemned and suppressed in and by the Church as bringing along with them the corruption of good manners especially when as the holy Scripture is prophaned which is not delivered to be acted or played but only to be preached What useth now to be said in Apology for and defence of Stage-playes and for reforming of them yet so as to retain them still was long since objected by the witty and voluptuous Pagans and solidly answered and strongly confuted by the Fathers as it hath been by several Modern Writers particularly Doctor John Reynolds Mr. Stubbs and notably by Mr. Pryn to whose indefatigable diligence in collecting and great judgment in disposing of many of the particulars here discoursed I profess my self much beholden and may be in a great part by what hath been here hinted concerning the invention and original of them the nature end and use of them beside all that hath been and my most justly be said of the many dangerous and dreadful tendencies attendants consequents and fruits o them and the horrid abuses of them may sufficiently plead against the use of such Stage-playes being neither necessary nor profitable and for the utter abolition of them God is jealous and will not be mocked July 20 1675. Farewel TO THE READER THe Decay of Religion at this day in the World is come to such an height as that it is observed by all who pretend unto any Concernment therein and Complained of by Many By Religion we understand the Power of it in the Hearts and Lives of Men and not any Outward Profession of it only much lesse the generall pretence that is made unto it in them by whom its power is openly denied Neither is it manifest onely in the fruits of Sinfull security and the flagitious lives of all sorts of men but begins to be so also in its effects in the present state of things in the World filled with Misery and Confusion For the Wrath of God is many wayes revealed from Heaven against the ungodliness and unrighteousness of men who hold the truth in unrighteousness and in many Nations the Visible tokens and demonstrations of it do abound For there is in them no peace to them that go out nor to them that come in but great vexation is upon all their Inhabitants Nation is destroyed of Nation and City of City for God doth vex them with all adversity For whatever may be the thoughts and counsells of men in these things the Judgements of God are not meerly subservient unto their lusts and passions it is his own controversie with the world for neglect of the Gospell and opposition unto it that he pleadeth in them neither can our present respite in the enjoyment of outward mercies be any evidence unto us that we are not the objects of the same displeasure All men are in the same condition among whom the same sins and the same relapses from the power of religion are found for God is no Respecter of persons It is indeed an effect of divine patience which if abused unto security will issue in a more fore revenge In the mean time the voice of God unto us in all the miseries and desolations we hear of in the world is that unlesse we
what ha â—e I more When all the other contentments a man hath yea all the Promises and God himself also proveth but of little value to him in respect of some particular he is deprived of by some cross Dispensation it is a token it had too much of his heart Try this by two things 1. When any beloved thing is threatned to be removed it then appeareth how it is affected and stuck unto 2. What is made use of to make up that see a notable difference betwixt David and his men or most of them 1 Sam. 30.6 when he wanted as much as they they know no way to make it up therefore they think of stoning him but he incourageth himself in the Lord â—is God they had no more left at all it ' like he hath his God abiding in whom he may yet be comforted The second way whereby men commit Idolatry with Cr â—atures is in their love which is due to God with all the heart but men ordinarily give away their hearts to Cr â—atures in b â—ing addicted to them in their desires seeking exc â—ssively after them in their d â—ating on them or sorrowing immoderately for want of them Hence the covetous man who loveth the world â— John 2.15 is called an Idolater Col. 3. â— Ephes. 5.5 Thus it discovered it self in Achab who so loved N â—both's Vineyard that he could not rest without it So Demas idolized the world when for love of it he forsook his service with the Apostle though it had been but for a time 2 Tim. 4.10 Mens love to Creatures is excessive 1. When their contentment so dependeth upon them as they fret when they cannot come at the enjoyment of them as we may see in Achab when he cannot g â—t Naboth's Vineyard and in Rachel for want of Children 2. When it stands in competition with God and duty to him is shufled out from respect and love to the world or any thing in it as we see in Demas 2 Tim. 4.10 3. Though duty be not altogether thrust out yet when love to these things marr â—th u â— in that zealous way of performing duty to God as it did in Eli 1 Sam. 2.2 â— who is said to honour and love his Children above God v. 29. not that he forbore them altogether but because his sharpness was not such as it should have been and as it is like it would have been had not they been his own Sons whom he too much loved whereas to the contrary it is spoken to Abraham's commendation that he loved God because he withheld not his only Son when God called for him 3 The third is wh â—n confidence and trust is placed in any thing beside God to wit excessively as before we said of love Thus when a mans protection is placed in men though Princes Ps â—l â—46 3 or in Multitudes or in Horses and Armies it is idolizing â—f them Thus rich men may make as it is Job 31.24 gold their confidence and fine gold their h â—pe that is when men account themselves secure not because God hath a Providence but because they have such means as Asa trusted to the Physitians and not to God namely in that particular the cure of his disease or as the rich man Luke 12.19 who founded his taking rest to his Soul on his full Barns and so some trust their standing to such a Great Man who is their Friend And this is known 1. By the means to which men betake them in a strait as when they stand not to make use of sinful means 2. By what noise they make when they are disappointed 3. It is known by this when their leaning on such a Creature marreth their resting on God and on his Providence Hence it is hard for men to be rich and not to place their confidence in riches and so Christ speaketh of the difficulty of rich mens being saved 4. Then men trust in their riches when the having of them maketh them to think themselves the more secure and maketh them proud and jolly as if they added some worth to those who profess them which could not be if they were not something too much thought of 4 The fourth way how Creatures are idolized by men is in their fear when men or events are feared more than God and fear maketh men sin or at least keepst them back from duty in less or more like those Professors who for fear of the Jews John 12.42 did not confess Christ. Thus men may idolize their very Enemie â— whom they hate when they fear more him that can kill the body than him that can destroy both soul and body Thus great men and powerful in the world are often idolized and good and well-qualified men may be made Idols also when men become so addicted and d â—voted to them as to call them Rabbi and to be as it were sworn to their words and Opinions as the â—â—ct â—ries in Corinth were and such at all times for the most part are to their L â—aders when it is not the matter or reason that swayeth but the person that teacheth such Doctrine or holdeth such an Opinion 5 The fifth way of committing this Idolatry is by service when a man is brought under the power of any thing so whatever a man s â—rveth this way is an Idol every predominant every person or humour that a man setteth himself thus to please is an â—dol in this respect it is said men cannot serve two Masters God and Mammon and if we yet serve men we are not the servants of Christ Gal. 1.10 This may be known 1. By what men are most excessively taken up with and most careful to fulfil and accomplish 2. By looking to what it is for which they will take most pains that they may attain it 3. By what getteth most of their time and labour 4. By what overswayeth and overcometh or overaweth them most so that they cannot resist it though it thrust by duties to God and when they are never so taken up with Gods service but it indisposeth them when ever they come to immediate worship it is an evident token that such a thing is the mans Idol These be the most ordinary ways how men fall in this sin of Idolatry it were hard to speak of all the several Idols which may be loved feared rested on too much and so put in God's room I shall instance in a few The first is the World this is the great Clay-Idol that both covetous and voluptuous men hunt after crying Who will sh â—w us any good Psal. 4.6 By this thousands are kept in bondage and turned head-long An ex â—â—ssive desire to have the World's Goods and to have by these a name in the Earth is many a mans Idol A second is the Belly Philip. 3.19 a shameful God yet worshipped by the most part of men who travel for no more but for a portion in this life to fill the Belly Psal. 17.14 to win their
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
end wherefore God did it to vvit that there might thereby be an excitement left to men to imitate God and that man might not only have Gods command but his example also to bind this duty on him If it be asked here vvhy God vvill have a day set apart for holy Exercises beside other days It may be answered 1. It 's meet that God be acknowledged Lord of our time by this Tribute being reserved to himself 2. Because man having but a finite understanding beside the now corruption of it cannot be intensely taken up with spiritual and heavenly things and with temporal and earthly things both at once o â— at the same instant for even Adam in innocency could not do that therefore the Lord hath graciously set apart a day for mans help in that 3. It 's to teach man that his chief end is to converse with God and to live vvith him and that he ought to care in his own affairs along the week and order things so as the Sabbath may be duly sanct â—fied vvhen it shall come in that sweet soul reposing converse with him 4. To shew man wherein his happiness consisteth it 's even in this to vvalk and converse with God and to be in his worship this i â— his rest 5. To shew the excellency of Religion and of the Works of Piety or of Gods Worship above mens Employments in earthly and worldly things It vvas a Sabbath to Adam in innocency to be abstracted from his labour for the worship of God the one is mens toyl the other is mens spiritual rest and ease far contrary to that which men in the vvorld ordinarily think and judge We see now how great and grievous a sin it is to break this command and vvith vvhat care this day should be hallowed For 1. It 's a Command of the first Table and so the breach of it is in some respect more then murther Adultery Stealing c. it 's included in the first and great Commandement 2. Amongst all the commands of the first Table yea all the commands this religious observance of the Sabbath is most forcibly pressed vvith more reasons and vvith more full and particular explication Because 1. All the commands hang some vvay on this and obedience is ordinarily given to them vvith the same readiness as this day is employed in Gods Service 2. It keepeth life as it vvere in all the rest and vvhen men are could in this so are they in all the rest 3. This tryeth men in their love to God best If indeed his company and service be more delighted in then the World And is a notable indication of the frame of the soul it maketh proof both of their state and frame as men are usually and habitually on the Sabbath so in effect are they as to these 3. No breach of any command hath more aggravations for 1. It is against reason and equity vvhen God hath given us so many and so good reasons for it 2. It 's high Ingratitude the Sabbath being a Mercy and a great Mercy indeed it is to be priviledged vvith access to converse vvith God a vvhole day of every vveek in duties of vvorship 3. It 's against Love God's Love hath instituted it and our Love should in a special manner vent it self to him on it 4. It 's cruelty against our selves for the Sabbath kept holy is backed with the promise of a special blessing and we by this sin prejudge our selves of that yea the Sabbath rightly spent is a mean both of holiness and of nearness to God of conformity to him and of communion with him it promoteth both So that it is eminently verified here that these who sin against this command â—in against and forsake their own Mercy 4. No sin doth more evidence universal untenderness and as it 's a sin in it self so it evidenceth especially when gross a very sinful and some way Atheistical frame and disposition as may be gathered from Neh. 13. Yea 5. It occasioneth and breedeth other sins it habituateth to sinning and hardneth against challenges so that men ordinarily become very gross and loose and fall in scandalous sins who neglect the sanctification of the Sabbath which is the quickner and fomenter some way of all duties and knitteth the two Tables of the Law together hence it cometh to pass that vve often hear men that have turned to be very loose gross and scandalous and some of them on Scaffolds and at Gibbets cry out of Sabbath-breaking imputing the one to the other as a main cause for by this sin men grow stout against challenges and formal in secret duties a â—d so at length sit quite up 6. No sin hath more sharp challenges for it and more sad Judgments avenging it then sins against this command have there been any men deeply challenged for sin or at death whether ordinary or violent brought to express and utter their challenges but sins against this command have been main ones The slighting of the Lords Sabbath made Jerusalem to be burnt with fire Jer. 17. last for this sin they are threatned with terrible plagues Ezek. 20.21 24. not only in temporal things v. 23. but with spiritual plagues to which they are given up v. 25.26 You know that a man was stoned for gathering of sticks on the Sabbath Numb 15. see also Exod. 16.28 and Ezek. 22.8 where the Lord accounteth Sabbath-breaking a refusing to keep his Commandements and Laws and a despising of his holy things O is it possible that a man can be well that breaketh the Sabbath or to vvhom it is not a delight If any should ask here if indeed the breaches of this command be greater sins then the br â—aches of the comm â—nds of the second Table and if so if God will be avenged on these severely For Answer premitting this one word that in comp â—ring breaches of the commands of the two Tables vve vvould compare sins of a like nature together that is sins of presumption vvith sins of presumption and sins of infirmity vvith sins of infirmity vve say that a presumptuous sin against the fourth Command if it vvere but to go unnecessarily to the door or to gather sticks is a greater sin then a presumptuous murther because it s â—riketh more immediately against God And that a sin of infirmity against the fourth command is greater then a sin of Infirmity against the sixth Yet we grant that presumptuous Murther is a greater sin then a sin of infirmity against the fourth command because presumption and high handedness in the manner of sinning in a sin little on the matter comparatively dareth God as it were and striketh immediately against him and so is an additional high aggravation of it beside vvhat it is in the nature of it And though our censures against presumptuous breaches of the Sabbath which are now as great sins as formerly as is clear from what is just now said be often more mitigated now under the
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
sadly evident when the Lord cometh to count with them and if he should call many to this reckoning at the time of their eating or drinking it would be a terrible surprisal to them It is marked Matth. 24.39 as an evidence of the sensuality and security of the old world that they continued eating and drinking and knew not till the flood came and it is more terrible and sad what the Lord saith afterward So shall it be at the coming of the Son of Man O! fear and think seriously of this when ye are at your cups and after them and do not imagin that you are never guilty but when you are like to beasts void of reason for the Scripture condemning drunkenness comprehendeth under it all excess in drinking and that which may indispose for going about what we are called to though the exercise of our reason be not alwayes disturbed Neither to constitute drunkenness is it needful that the person willingly and purposely intend drunkenness it is enough that he willingly drink and his will cannot be simply forced although he be not desirous that these effects should follow for it is the act and not the effect which is properly the sin as is said If there were any thing of the fear of God or sense of duty or shame of dishonesty there would not need many motives to disswade from these evils by committing of which most holy men have brought sad things on themselves and occasioned sad curses to their children as in Noah and Lot is clear and therefore their examples and falls are so far from being to be imitated or made use of to diminish from the account men ought to have of the greatness of the guilt as they often alas are that they are set up as beacons to scare and fright from them What sort of persons it doth worst become is not easie to determine it being unbecoming to every person yea even beastly and against nature men being by it not only put for a time from the exercise of their reason as it is in sleep but incapacitate to act it and put in a contrary beastly fury How unbecoming is it for old men that should be examples to others in sobriety How unbecoming is it to young men whose youth should be otherwayes exercised How unbecoming for mean men who ought to be sober and how especially unbecoming is it for men of place and reputation upon whom this sin bringeth disgrace and particularly it is most unsutable for Ministers to be given to drink or to their appetite to whom the Lord 1 Tim. 3. and Tit. 1. hath given special rules and directions in this matter but most of all in women it is abominable and was and is so even amongst Heathens In sum whoredom wine and new wine Hosea 4.11 take away the heart and men are unmanned and made effeminate by them as was said yea are transformed as it were into beasts of old men were so ashamed of drunkenness that such as were given to it be took themselves ordinarily to the night though some indeed did rise early in the morning to follow strong drink Isa. 5.11 And when folks will not keep at distance at the beginning from this sin of drunkenness but will needs take a liberty and be chearful in it it prevaileth sadly over them and maketh them inslaved beasts ere long to it and they become bewitched with it so that they can hardly be got free from the fascinations and inveiglements of it Prov. 23. v. last If it be asked here Whether men or women vvhen health requireth vomiting may not drink excessively for provoking to it in place of Physick Answ. 1. That in some diseases there is more allowed of some sorts of drink then in health cannot be denyed Yes 2. a difference is to be put betvvixt sorts of drinks some are not inebriating that is the drinking of a great quantity of them vvill not disturb the use of reason others are such that excess in them vvill not only indispose body and mind but quite obstruct and remove the use of reason and judgment she first sort of drink vvhich is more properly physical may lavvfully be drunken but in no case is it lavvful for a man to exceed in the use of that drink vvhich bringeth vvith it the disturbance of his reason the reason is because this is sinful in it self and expresly against Gods command and defaceth his Image in us vvhich is in knowledge and is derogatory to it therefore is it still reckoned a proper fruit of the flesh Gal. 5.21 and it secludeth from the Kingdom of Heaven as vvell as fornication theft c. and therefore can no more be lavvful under that pretext then the other are see 1 Cor. 6.11 12. it is also opposed to an honest Christian walk and to the putting on of Christ Rom. 13.13 and that is alvvayes true vvhich vve have Rom. 3.8 that ill is not to be done that good may come of it neither hath God made exception in drunkenness more then in fornication for vvhich some such pretexts vvill not be vvanting vvith some to palliate that sin Again this is not the proper end of drink to procure vomit I mean the forementioned sort of drink vvhich none ever read of as approved beside it dravveth along vvith it many other sins vvho can tell but vvhen they are in drunkenness they may blaspheme curse commit adultery murther or such like should they then actively remove the use of their reason by a practise which may be inductive to such abominations yea may not death then come and should it not alwayes be looked for and what a posture would a man be in when in such a case to meet death moreover the distemper that followeth such drinking is not such as followeth Physick which doth only make sick or indispose the body and what influence it hath on the brain and reason is but accidental and indirect but it is otherwayes with that distemper that followeth drunkenness which putteth the person in such a sort of fury and distraction that the carnal unrenewed part doth most frequently get great advantage by it If it be asked further What is to be accounted of these actions which are committed in drunkenness Answ. Somewhat was said of this on this on the first Command but further we say 1. Drunkenness being a voluntary act it cannot excuse but maketh the person doubly guilty 1. by making the man guilty of such an act 2. by drawing on that i â—capacity on himself whereby he disposed himself for that and many more In this respect the person committing murther or sinning otherwayes in drunkenness is more guilty then another who not being in drink committeth the same sin because two sins concur in him and not in the other And therefore 2. although the murther swearing c. of one that is fresh is more gros murther and swearing c. in another respect because it is more immediately from the exercise of
them by any of these thus Exod. 21.19 the Lord will have reparation made for lost time as well as for lost means Many tiplers are thieves this way to each other and to themselves which God will make them count for how little soever they think of it 20. There is a wronging of our neighbour without a compensation and there is a wronging him with a pretended compensation that is either when the thing is not so good in it self or not so good to him thus A â—hab 1 Kings 17. was guilty in desiring Naboths Vineyard even though he offered him as good yet it was not so good to Naboth because this was his Fathers and he esteemed it more Thus also there is a stealing of another mans contentment although that in which he placeth it may be a matter of very little or no worth at all but yet if therein he hath an interest of affection as they call it such as a man may have for some petty Jewel a Hawk a Hound or the like so that it please him or delight him the wronging of him in that is not only a sin against the sixth Command in grieving him but against this in prejudicing him of his contentment which as to him in some respect is a sorer wrong then the taking from him of that which in it self were of far greater worth would have been 21. There is a failing by unskilfulness as when one taketh on him some office and receiveth wages or hire for it and is not qualified for nor sutable to the place and employment thus Physicians Lawyers and Judges often steal from men through their ignorance As also Ministers who supply Charges they are unfit for and consume that which should entertain others but this sin in Ministers is oftentimes more through unfaithfulness when being sustained for the good of the people they turn rather to be hurtful Thus Christ John 10.1 calleth false Prophets Thieves and Robbers And indeed it is the worst gain in the world that utterly unskilful and unfaithful Ministers get by starving and murthering the immortal souls of men 22. We wrong others when we communicate not to them when they are in need and we in a capacity to help them yea when by idleness and prodigality we incapacitate our selves to communicate to the necessities of others as Ephes 4.28 is clear 23. Beside there cometh in here all selling and buying of what should not be sold or bought as publick places in Church or State this first from Simon Magus Acts 8.18 19. is called Simony and is a sin of a high degree making that saleable which the Lord will have free and it taketh in not only giving money but any other thing upon this account to promove such and such persons or receiving any thing to be sweyed so and so whether it be munus manus linguae aut actionis a gift of the hand tongue or action 1. By a gift of the hand is understood money or things that are usually given 2. A gift of the tongue comprehendeth f â—ir speeches solicitations flatteries c. 3. By a gift of action is understood service dependence on waiting and courtesies as they are called made use of to procure anothers favour and in all these three men may greatly sin as when they hunt after and are sweyed with any of them and so covet them as when Magistrates or Judges sell Justice for bribes when men by lying and false-witness bearing sell the truth whereof Lawyers are chiefly guilty who for fees plead ill causes wittingly or when one giveth them that he may gain more really upon the other as for instance when men by any of these bribes buy Justice and much more Injustice and buy lies and false testimonies to prevent or pervert Justice 24. There is a guilt in consenting too incouraging in conniving at or justifying of such as commit this sin or are receivers or resetters of what is stollen for their strengthening and incouragement see Psal. 50.18 Prov. 1.10 25. Seasing upon other folks goods sometimes under pretext of escheats as Admirals doe upon Sea wrack and such like when there is no just ground to take away the owners right and this is reckoned open violence before God and is a most cruel adding of affliction to the afflicted This sin then of Theft in reference to our neighbours is fallen into by violence deceit negligence unfaithfulness ignorance unskilfulness c. And when all is said a tender heart will still need its own examination and tryal of it self there being as many wayes to break this Command as there are wayes to prejudice our neighbours estate We come novv to consider hovv a man is guilty in vvronging his ovvn estate for there is a skill and dexterity in the managing the unrighteous Mammon vvhich vve consider tvvo vvayes 1. As he vvrongeth and diminisheth his estate by not providently caring for its preservation and increase or improvement vvhen he is not frugal or not so frugal as he ought to be but lazie and sloathful he becometh guilty of the breach of this Command because he incapacitateth himself for being useful to others and putteth himself in hazard of poverty and vvant vvhich is the proper snare of this sin of stealing and disposeth for it Prov. 30.9 This poverty which is so ensnairing is brought on 1. By sinful spending and debauching away of our estate and time as the Prodigal did Luke 15.11 c. 2. By unnecessary waste in prodigality and lavishness such as though unjustly Judas condemned in the woman spoken of John 12.5 For much spending must have much to uphold it and must have many wayes to furnish it self according to the Proverb most ordinarily verified Omnis Prodigus est avarus every Prodigal man is greedy or covetous to satisfie one lust he exerceth another however he being but a steward of what he possesseth he by his prodigality not only interverteth from the right end what means God hath given him to be otherwayes disposed of but also draweth upon himself poverty 3. By negligence laziness carelesness c. in a lawful calling for they that are given to sleep or idleness shall come to poverty as the Wise man saith or being without a calling altogether When God giveth men ability of body or mind it is sad that they should be useful for nothing nor active in any thing but to sin and be snairs and reproaches unto Christians and Christian Religion as all idle persons bearing the name of Christians are whoever they be whether Gentlemen or others It is observable that both before the fall and after the fall God put that task of working in mans hand commanding him to labour many other such foolish wayes there are whereby a man cometh unto poverty and becometh guilty of not providing for himself or his family Also by suretyship many are bowed and brought low which although it is not simply to be condemned more then to give freely yet it is to be well
deliberation determined as 2 Cor. 9.7 as every man purposeth in his heart c. If a man will put it to a conscientious deliberation he doth well and it will not want fruits I think many could not judge their way to be conscientiously charitable and communicative if they would thus simply and unbyassedly put it to the tryal 3. Folks would judge it by an equality as it is 2 Cor. 8.13 14. for one man cannot fully supply all Now it is somewhat proportionable if a man considering the state of poor ones and other occasions can discern so much to be useful and needful to them and that his part of that would come to this much and accordingly to give even as all gave their proportion of tythes under the Law whatever others did only this sayeth that men would even go beyond their power sometimes when others fail 4. Folks would set aside the half of their needless superfluity that they may be able to give out of their abundance that is when mens families are competently provided of meat cloathing and estate if there be still more let there be as much laid aside to this use For 1. this cannot burthen them 2. Less cannot be admitted of before God then to bestow as much on the necessities of others as on our own superfluities and 3. this would amount to much if so much were bestowed on Charity as we bestow on the superfluities of meat wine building of houses houshold plenishing vain apparel laces and other dressings of that sort 5. The Lord in the Law stinted the people to a tenth or thereby for Numb 18.21 there was one tenth to the Levites alone who were to give the tenth of that to the Priests this might be 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 Levit 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 wisdom 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 Cor. 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 thirsty 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 John 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 Psal. 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 only 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 truly 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 foro poli and so there is no question but it secludeth from the kingdom of Heaven the covetous and others are 1 Cor. 6.10 particularly debarred yea it is a sin which the Lord abhorreth Psal. 10.3 2. Consider it in foro â—cclesiastico 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 Coll. 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 fordid 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 miserably 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