A37049:1093
A37049:1093
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.
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.
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 showed 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 •our in the first Table, and the •ords commending the duties of the se •ond Table hath said, the second is like unto the first, because he would have it in our car full observance going along with the first, And the Apostles ⟨p. 308⟩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 •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 we may know how to walk towards others as well 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 tied 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 showing mercy, as we see in the Pharisees: 5. Because it is no less necessary for Christians living together as to their Being and well-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 ⟨p. 310⟩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 showed 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 • 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 ocular 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.
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 ⟨p. 310⟩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 • 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 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 •, first, That there is no part of a mans convers •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 enjoining 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, where Conscience putteth to pray and keep the Sabbath, it will also put to do duty to our Neighbour; he purposely putteth these together in the Gospel, when the Pharisees would separ •te them, and what God h •th conjoined let no man put asunder.
From the Connection of the two Tables, we may observe these three general •, first, That there is no part of a mans convers •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, where Conscience putteth to pray and keep the Sabbath, it will also put to do duty to our Neighbour; he purposely putteth these together in the Gospel, when the Pharisees would separ •te them, and what God h •th conjoyned let no man put asunder.
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 •our in the first Table, and the •ords commending the duties of the se •ond Table hath said, the second is like unto the first, because he would have it in our car •ful observance going along with the first, And the Apostles ⟨p. 308⟩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 •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.