A37049:1090
A37049:1090
London: printed for Dorman Newman, 1675
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
5. Going to the fields and visiting of Neighbours to put off a piece of time, that so much time may be saved on other days of the Week, wherein many men think they have more to do; and not seeking to edify, or to be edified when they visit. Certainly by this going abroad and running up and down the streets unnecessarily, ye indispose your selves, ye offend others, and tempt them to follow you, ye slight either duties in your families, or in secret, or it may be both, in a ⟨p. 305⟩great measure; I suppose that if ye made conscience of these, there would not be so much time to go abroad; Take some other day for recreating your selves; •f ye say, ye have then somewh •t else to do: And have ye nothing to do this day? Or will ye t •ke more boldly from Gods day, then from your own? Is Sacrilege less then taking what is your own? What if all did so gad abroad? (And it m •y be they have no less reason) What a Sabbath day would we have? There is a remarkable word, Exod. 16.29. that on the Sabbath none might go out of his place, which though it be not to be understood as restraining exercises of piety, or works of necessity and mercy, as we showed before; yet it would seem to be the meaning of the words, that on that which we call taking the air, and on visiting, there was a restraint thereby intended.
5. Going to the fields and visiting of Neighbours to put off a piece of time, that so much time may be saved on other dayes of the Week, wherein many men think they have more to do; and not seeking to edifie, or to be edified when they visit. Certainly by this going abroad and running up and down the streets unnecessarily, ye indispose your selves, ye offend others, and tempt them to follow you, ye slight either duties in your families, or in secret, or it may be both, in a ⟨p. 305⟩great measure; I suppose that if ye made conscience of these, there would not be so much time to go abroad; Take some other day for recreating your selves; •f ye say, ye have then somewh •t else to do: And have ye nothing to do this day? Or will ye t •ke more boldly from Gods day, then from your own? Is Sacriledge less then taking what is your own? What if all did so gad abroad? (And it m •y be they have no less reason) What a Sabbath day would we have? There is a remarkable word, Exod. 16.29. that on the Sabbath none might go out of his place, which though it be not to be understood as restraining exercises of piety, or works of necessity and mercy, as we shewed before; yet it would seem to be the meaning of the words, that on that which we call taking the air, and on visiting, there was a restraint thereby intended.
6. Mens sitting upon choice in the Church at such a distance that they can scarcely hear, and that they may the more securely confer together on common purposes; so that they do not so much as aim to profit, of whom we may appositely say (as Christ said of the Priests, that they profaned the Sabbath and are blameless) That they some way keep it and are guilty; many also sleep, vary, and wander in their thoughts, and are as stones and statutes in the Church.
6. Mens sitting upon choice in the Church at such a distance that they can scarcely hear, and that they may the more securely confer together on common purposes; so that they do not so much as aim to profit, of whom we may appositely say (as Christ said of the Priests, that they prophaned the Sabbath and are blameless) That they some way keep it and are guilty; many also sleep, vary, and wander in their thoughts, and are as stones and statutes in the Church.
7. Little ones and boys going and running up and down playing and making a noise, and servants gadding; all which will be charged on Magistrates, Ministers, Elders, Masters and Parents, who are not conscionably aiming and endeavouring in the diligent use of all suitable means to amend and prevent such abuses, and to punish continuance in them: •specially look to it when few plead or appear against such sins.
7. Little ones and boyes going and running up and down playing and making a noise, and servants gadding; all which will be charged on Magistrates, Ministers, Elders, Masters and Parents, who are not conscionably aiming and endeavouring in the diligent use of all sutable means to amend and prevent such abuses, and to punish continuance in them: •specially look to it when few plead or appear against such sins.
8. Much idle loitering over of the Sabbath, doing nothing, and much sleeping it over. Idleness is a sin any day, much more on this day.
9. Little care of sanctifying the Sabbath when men are from home, or when they are not in their own Congregations, when they are not in their own Houses, or have not any to take the oversight of them: There is much liberty taken this way, and there are many complaints of it; What my Brethren? ⟨p. 306⟩Doth not the Sabbath require as strict sanctification abroad as at home?
If any should ask remedies of all these, and such like evils, I know none better then these that are in the Command it self.
The first is remember, what? 1. Remember by-gone failings, and repent of them: 2. Remember coming to Judgment, that ye may be found of it in peace as to this or any other guilt, and endeavour to prevent it: 3. Remember to be all the Week over in your worship, and walk, minding it.
A second is, be well employed throughout the Week, and be not given to idleness or laziness in your particular Callings, nor in spiritual Exercises, there will be no sanctifying of this day without that; be not therefore slothful in business, but fervent in spirit, serving the Lord, Rom. 12.11.
A second is, be well imployed throughout the Week, and be not given to idleness or laziness in your particular Callings, nor in spiritual Exercises, there will be no sanctifying of this day without that; be not therefore slothful in business, but fervent in spirit, serving the Lord, Rom. 12.11.
3. See that nothing unbecoming the rest of the day be admitted, no manner, not only of deeds, but of words or thoughts.
4. Let every one take inspection of others, and seriously mind it in your several places, as ye are called.
5. Follow Gods example in other things, as it's proposed to you for your Imitation, and ye will do it the better in this.
6. Aim at the blessing as well as at the duty; hang on himself for life and strength to discharge the duty, and for the blessing, since he is the Author and Bestower of both, and do the duty delightsomly and with joy, through the faith of his blessing; and acknowledge his unspeakable goodness in privileging you with his day, and the worship thereof, still waiting on him, and trusting in him for whatever good may come to you in it.
6. Aim at the blessing as well as at the duty; hang on himself for life and strength to discharge the duty, and for the blessing, since he is the Author and Bestower of both, and do the duty delightsomly and with joy, through the faith of his blessing; and acknowledge his unspeakable goodness in priviledging you with his day, and the worship thereof, still waiting on him, and trusting in him for whatever good may come to you in it.
OUR Lord Jesus Christ, Matth. 22.37. summeth up the whole Law in these two words, which he calleth the two great Commandments, Thou shalt love the Lord thy God with all thy heart, with all thy soul, and with all thy mind, and thy Neighbour as thy self, the two legs 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 extrinsic to Religion, and duty to God, yet both have the same authority, both are put in one ⟨p. 309⟩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.
OUR Lord Jesus Christ, Matth. 22.37. summeth up the whole Law in these two words, which he calleth the two great Commandements, Thou shalt love the Lord thy 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 ⟨p. 309⟩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 well as to himself?
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 enjoineth them, he that saith, Thou shalt have no other Gods before me, saith also, Thou shalt not kill, &c. Jam. 2.11. In which respect it is said, Matth. 22.39. the second is like unto this. 2. If we compare the two 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 •gion, in which respect they express peculiarly our love to God, which is called the first and great command; for the first four commands require that which in its own nature is worship, and •s in an immediate way to be given to God; but the duties required in the other six, are not properly, formally and immediately called for as parts of worship to God, though, as they are acknowledgements of him, they may be consequentially thereto referred.
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 •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 •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.