The Law Unsealed, Treatise · Commandment 4 (3 of 3)

The Law Unsealed · Treatise · Commandment 4 (3 of 3)

p. 1644. That this day was commanded even in the Churches of Galatia, in which Churches he had condemned the obſervation of dayes, whereby it would ſeem to be clear, that he counteth not the preferring of this firſt day, as one of theſe dayes the p. 165obſervation whereof is prohibited and condemned by him, no… willeth it to be laid aſide; and that purpoſely he paſſed the ſeventh day as amongſt theſe dayes, which were not to be obſerved and retained but laid aſide.

5. That the thing required is a duty of the Sabbath, being a work of mercy, as Iſai. 58. giving bread to the hungry, is mentioned particularly, as one of the duties of Gods Holy day.

6. That the mentioning of the Firſt day of the week muſt be looked on, as relating to, and as compared with, the practiſe of keeping ſolemn meetings on that day, and this Command of doing this on the Firſt day of the week muſt be more ſtrong, and infer ſomewhat more being compared with other places, then if ſuch things were not recorded other wayes of the Firſt day.

7. This Command ſuppoſeth them to be already acquainted with ſome ſpecial priviledges of the Firſt day beyond others, when he commendeth this as a motive to them to be more charitable, to wit, that it was to be done on that day.

8. That there muſt be ſome peculiar thing in this day making it fit, yea more fit for ſuch a purpoſe, as doing works of Charity on it; rather then on any other: And the Apoſtles commanding this (and that in many Churches) doth neceſſarily preſuppoſe a reaſon why he doth it, drawn from ſome fitneſs of this day by another. Now, if we will enquire, no reaſon can be given but that the ſeventh-day Sabbath was expired, and that this firſt day was inſtituted in its place, for otherwiſe any day was alike; yea, the ſeventh-day being the laſt day of the week, and the day when men uſually reckon their weeks ſucceſs, it would ſeem more reaſonable for this end, 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 ſanctified 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; Its 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, 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 onelyonly 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 manie things are recorded of it, and aſtricted to it by commands, which is not done of, and to, any other dayes: 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 duplicate page p. 164duplicate page p. 165p. 166worſhip, yet all theſe things put together muſt prove a preference in that day, or we muſt ſay that the Pen-men 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 its done to put a preference on that day, and to ſhew that its eſpecially to be taken notice of, as the moſt ſolemn day for Gods 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 humane 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 humane or Eccleſiaſtick Conſtitutions, which may reach the external man, 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 humane or Eccleſiaſtick▪ then it muſt be Divine, but it is not humane or Eccleſiaſtick, ergo▪ its Divine: That it is not humane will appear 1▪ If it reach the Conſcience, and that immediately; then it's not humane 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 its not humane 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 wayes.

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, its 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 alonely: and therefore beſide all other dayes in the new World it may 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 after the Creation, &c. and therefore as p. 167being 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 Pſalm 118. is very conſiderable to this purpoſe, wherein there is 1. a Prophecy of Chriſt▪ 2. O… 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. 2. 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 from this Command: If (ſuppoſing ſtill a change) by the morality of this Command, the ſeventh can be changed into no day but the firſt day of the week▪ then is the change into the firſt day, of Divine Inſtitution (for ſo that muſt neceſſarily be, which is by vertue of a Command) but by this Command no other day can be admitted; for each week is divided in ſix working dayes▪ and theſe together to us, and one of reſt and that to God; now by changing it to the firſt God getteth one, and we ſix and that together; but if the day were the ſecond third, fourth, &c. it would not be ſo; for the ſix working dayes would be interrupted, which is contrary to that morality of the Command, whereby our dayes are diſtinguiſhed from his, that ours, for one week being fully by, we may with the greater freedom give God his.

The third way we take to prove the change of the day to be by Divine Inſtitution is this: If by the practiſe of the Apoſtles, who were guided and inſpired by the Spirit in things belonging to their Office infallibly, this day was obſerved as different from other dayes; then there is a Divine Inſtitution of, and warrant for, this day; but by the practiſe of the Apoſtles this day is celebrated as different from, and preferred to, other dayes, or as Divine, therefore its of Divine Inſtitution: If the Divine practiſe and example of the Apoſtles in things moral and common to all, do not either ſuppoſe a Divine antecedent inſtitution, or infer a ſubſequent, then their practiſe and example, which in theſe things is infallible and unerring, will have no more force then the example of others▪ which were abſurd, their examples being eſpecially preſſed on us; and if in any thing their example be Divine, it muſt be in this ſo particularly and ſo well circumſtantiated; and where their meeting is not recorded to have been on any other ſecond, third, &c. day, certainly their practiſe muſt be not onelyonly more then nothing, but very ſignificant; and indeed in poſitive worſhip, the Lord hath been pleaſed to be more ſparing (to ſay ſo) and to leave us more to gather from Examples then in negatives, as in the poſitive part of ſwearing▪ admitting of Church members, in government, baptiſm and admiſſion to the Supper, yet none can ſay that there is no Scripture Inſtitution in theſe, where there may be ſuch grounds or examples.

4. The Divine Inſtitution of the change may be argued from the title thus, if that which is called the Lords, be his by Divine Inſtitution and ſeparation from p. 168other things not ſo called; then this firſt day muſt be his by Divine Inſtitution and ſeparation from other dayes, but all that is called the Lords, is his after this manner: Ergo, Let the minor be confirmed theſe three wayes; 1. By looking to what is called the Lords generally in the Old Teſtament, as his Houſe, his Altar, his Prieſts, his Tithes, &c. are they not ſtill his, becauſe by him ſeparate for diſtinct uſes in his worship: 2. By looking more particularly, how the ſeventh day was called his day, or the Sabbath his, is not this the reaſon, becauſe it was appointed by him for his worship beſide other dayes? And can any reaſon agree better to this? 3. By looking how any thing is called the Lords in the New Teſtament, there is no other or better phraſe or deſignation to try by, then that 1 Cor. 11. 20, 21. foreign is oppoſed to foreign, even as this firſt day, called the Lords day, is oppoſed to our dayes or common days, and that is called the Lords Supper, becauſe inſtituted by him, for ſuch and ſuch ſpiritual ends and uſes: And therefore there can be no better ground gotten for shewing why this is called the Lords day beſide others, then by comparing it with other Scriptures, and if in other things that phraſe import a Divine inſtitution, why not in this? I do not mean that this is an inſtitution, or that it will prove that there muſt be a clear and expreſs inſtitution shewn but I mean this, that it will inferr there is one, and that it is Divine, ſeeing God is to chooſe and not we. We might here again produce the four Witneſſes already atteſted for the morality of this fourth Command, to wit, 1. the general practiſe of primitive Chriſtians, 2. their general opinion and judgement, 3. mens Conſciences, 4. the diſpenſations of God; which will alſo all clearly depone in this, about the change of the day.

Propoſ. 6. Although we know not the peremptory and preciſe time when this day was inſtituted, and the very firſt day ſanctified, nor whether it was immediately by Chriſt, or mediately from him by the Apoſtles inſtituted, which is of no great concernment to the main of its inſtitution; yet we think it moſt probable that our Lord did from the very day of his Reſurrection either himſelf inſtitute it, while as Acts 1. v. 3 he taught them what concerned the Kingdom of God; or did inſpire his Apoſtles to obſerve it from that time forth; Becauſe, 1. If it was not then inſtituted, the Church had for ſome time wanted a Sabbath, the ſeventh-day Sabbath being expired by the Reſurrection. 2. The reaſon moving the change and preferring the firſt day before others, as in a nearer capacity of ſanctification for that end, was from that time forth. 3. The Apoſtles practiſe of meeting, and Chriſts keeping with them, hath been from the firſt change, even on the firſt two firſt dayes of the week, John 20. verſe 19. 26. 4. All the practiſes and other grounds whereby the change is evidenced, ſuppoſe ſtill the inſtitution to preceed; which maketh it appear to be very ancient.

And ſo we reſume and cloſe theſe ſix propoſitions. 1. The day may be changed from the laſt to the firſt: 2. Its meet it should be ſo, and there is good reaſon for it: 3. It can onelyonly be to one firſt: 4. Its ſo changed actually: 5. Its change is not by Humane, but by Divine inſtitution: 6. Its inſtitution ſeemeth to be from the riſe of the Goſpel Church, and the very day of Chriſts Reſurrection. Hence we infer 1. good warrant, even Gods warrant for imploying the ſeventh-day to our ſelves, ſeeing God ſeeketh but one day in ſeven, and now has choſen and claimeth the firſt. 2. Gods warrant for ſanctifying the firſt day Sabbath or the Lords day as his inſtitution. 3. That the Lords day is to be ſanctified by us Chriſtians, and that by vertue of this Command, as the ſeventh-day was by the Jews on its grounds.

p. 169We come now to ſpeak of the ſanctification of this day, which is the main thing, and for which all the reſt is intended, we ſhall firſt conſider the precept, and then 2. the reaſons whereby it is inforced.

The precept is, ſanctify it, or keep it holy, ſanctifying of it is twice mentioned in this Command. 1. In the end, its ſaid God hallowed or ſanctified it, that is by ſeparation, deſtination, and appointment for holy uſes, and as a part of worſhip, ſo he ſanctified the Temple, Altar, &c. not by infuſing any holineſs in them, but by appointing them for holy uſes: Thus onelyonly God can ſanctifie a day, or any other thing ſo as to make it a part of worſhip, and no man or power on Earth whatſomever can do that. 1. In the precept it ſelf we are commanded to ſanctifie it, that is, by the application of it unto the uſes wherefore he hath ſet it apart; thus we ſanctify what he hath ſanctified when we uſe it and imploy it, according to his appointment. And ſo we are to conſider, the ſanctifying of this day in theſe duties called for from us on it▪

This ſanctification is two wayes ſet down. 3. In its ceſſation and reſt, ſeparating it from other uſes, and ſo keeping it from the common uſes, to which other dayes may and uſe to be applied: 1. In its ſpecial application to and imployment in holy uſes.

For clearneſs, we ſhall conſider this ſanctification. 1. In reſpect of its reſt, what we are to abſtain from: 2. Comparatively, with that ſtrictneſs called for from the Jews: 3. Eminently, what is required more as to holineſs this day then on other dayes wherein alſo the Lords people ſhould be holy? and wherein this goeth beyond theſe? 4. Poſitively, in what duties it ſhould be taken up: 5. Complexly, in reſpect of what is called for to the right ſanctifying of that day before it come on, in the time of it, and after it is paſt, and that in publick and private, and by all relations, Maſter, Servant, &c. and throughout the whole man, thoughts, words, and deeds, and throughout the whole day: 6 Oppoſitively, or negatively, what are the breaches of this Command, and the aggravations of theſe ſins which break it.

Firſt then, we conſider it in its reſt, which is required; and becauſe there are extreams, ſome giving it too little, as the Jews did before the captivity; ſome too much, even to being ſuperſtitious, as the Jews after the Captivity, and the Scribes and Phariſees particularly in Chriſts time did; ſtreaching this reſt too far. We muſt therefore conſider it more narrowly and particularly for quieting of our Conſciences, for the Jews are by the Prophets, Ezek. 20. Jerem. 17. and by Chriſt, Matth. 12. reproved for both extreams reſpectively.

We do then in this matter aſſert firſt, That there is a reſt required here, which is extenſive to a mans words, thoughts, and actions, whereby many things lawful on other dayes▪ become unlawful on this day.

Yet 2. we aſſert, That by this reſt all ſort of actions are not condemned, but only ſuch as are in conſiſtent with the end and ſcope of this Command, as by other Scriptures, and the practiſe of Chriſt and the Saints is clear: we conceive therefore theſe to be permitted.

1. All duties of Piety, as was ſacrificing under the Old Teſtament, or preaching, hearing or going about the Sacraments under the New Teſtament: In which ſenſe, Matth. 12, our Lord ſaith, the Prieſts prophaned the Sabbath and were p. 170blameleſs, not that formally they prophaned the Sabbath, or did indeed break that Command, but materially they wrought in killing beaſts, &c. which had been unlawful▪ had it not been in the exerciſes of piety.

2. All▪ things that have a tendency, as neceſſary▪ helps and means to the performance of the former works of piety, are lawful, as going to the Congregation to hear the Law, calling the Aſſembly for worſhip by Trumpets, or Bells, or by a Voice, journeying▪ going or riding to Church, &c. becauſe the duties of the Sabbath cannot well be done without ſome of theſe, not at all without others of them.

If it ſhould be asked here, What that, which is called a Sabbaths day journey, Acts 1. 12. was among the Jews? and whence it came, and what way may it be ſtinted or limited among Chriſtians? Anſw. It was to them 2000. Cubits, which according to the different meaſuring of that diſtance of ground conſiſting of theſe 2000 Cubits by a leſſer or longer Cubit, is reckoned to be more or▪ leſs by learned Men; but all agree (ſays Goodwin in his Moſes▪ and Aaron) in this, that theſe 2000. Cubits was a Sabbath days journey.

It aroſe to be reckoned ſo from theſe grounds; 1. From their expounding, Exod. 16. 29. Let none go▪ out of his place; thus, Let none go without the bounds of the City, which with its Suburbs was 2000. Cubits, or a mile about. 2. That the Tabernacle of the Congregation was ſo far from the Tents of theſe who pitched about it in the Wilderneſs▪ Numb. 2. as they ſuppoſed; and that the Prieſts kept that diſtance from the people in entering with the Ark into Iordan, Joſ 3. 4. whence they gathered that a man might ſtill go to the Ark or place of worſhip, as it was then in theſe caſes at a diſtance from them, and no further on the Sabbath day.

But we ſay whatever ſuperſtitiouſly or on cuſtome they took up (for that is but their Tradition) we cannot ſtint a Sabbath dayes journey to ſo many miles, fewer or more, but it muſt be as the man is in providence caſt to reſide further from, or nearer to the place where the Ordinances are diſpenſed; for one may go many miles and not prophane the Sabbath, if he cannot have the publick Ordinances nearer, whereas another may break the Sabbath by going but to his Neighbours door, yea by walking in his own houſe, or to his door, if either it be done idly, or with reſpect to another civil or worldly end, which agreeth not to that day; it is not here remoteneſs or nearneſs, but what ſweyeth us, and what is our end, that we are to try by.

3. All works of mercy are lawful on that day, as laying beſide us ſomething to the poor. 1 Corinth. 16. verſe 1. ſending or dealing ſomething to thoſe who are in want, Iſai. 58. verſe 7. viſiting others, to comfort; ſtrengthen, or otherwayes to edifie them chriſtianly; though idle and carnal viſits (albeit, alace! too rife) are not permitted.

4. Good Works, as Chriſt ſaith Matth. 12. 12. Its lawful to do good or well on the Sabbath, ſuch are giving of Phyſick (when it is neceſſary) bringing of Phyſitians▪ ſaving a mans life, and taking pains for it, &c. Luke 13. (theſe good Works may be claſſed either with Works of mercy before, or with Works of neceſſity that follow, both being good Works as they are Works of mercy or of neceſſity:)

5▪ Works of neceſſity, ſuch as feeding Beaſts, leading them to the water, pulling p. 171them out of Ditches, when they are fallen into them on that day, and much more preparing honeſtly ſober allowance for the ſuſteining of the body, as the Diſciples pluckt the ears of Corn, Matth. 12. and the Jews, Exod. 16. 23. dreſſed the Manna on the Sabbath, though they were not to gather it; yet on the ſixth day to bake and ſeethe a part, and to keep a part till the morrow, but not till the day following, and therefore they behoved to dreſs it alſo; yea, Jeſus Chriſt went himſelf to a Feaſt on the Sabbath, Luke 14. (that he might take that opportunity by his ſpiritual diſcourſe to edifie the Company as he did notably) which he would not have done had it been unlawful to dreſs any meat on the Sabbath, yet his carriage was ſuch at that Feaſt moſt remarkably, that it would be followed as a pattern by ſuch as may be invited by others to eat with them, and ſhall be diſpoſed to go on the Sabbath: And if this were the deſign of the inviters and invited, mens eating together▪ on that day would not readily prejudice the ſanctification of it, as very often it doth: Such is flying on the Lords day from a deſtroying enemy, and in other warranted caſes, Matth. 24. defending our ſelves againſt unjuſt violence, &c▪

6. Works of comlineſs, tending to honeſt or decent walking, as putting on of clothes honeſtly, making the houſe clean from any uncleanneſs that may fall in it throughout the Sabbath, &c.

By all which Believers have allowance, 1. for piety, 2. for charity, 3. for what is needful for their beaſts, 4. what is needful and convenient, or comely for themſelves; and more is not neceſſary: In theſe the Lord hath not ſtreightned them, neither hath he pinched and pinned them up to abſolute neceſſity, but hath left them to walk by Chriſtian prudence (yet ſo as they may not exceed) for the Diſciples poſſibly might have endured that hunger, and not pluckt the ears of Corn, or beaſts may live a day without water, and not be much the worſe, or ſome ſort of Victuals may be provided to be ſet beſide men on the Sabbath needing no dreſſing or preparing; yea, a man may live on little or nothing for one day: but the Lord hath thought good not to ſtreighten them, ſo as to make his day and worſhip a wearineſs and burden unto them, ſeeing he hath made the Sabbath for man, to be refreſhing to him, and not man for the Sabbath; nor will he have their Conſciences to be fettered with inextricable ſcruples: He leaveth it to men on other days how much to eat and drink by a Chriſtian prudence (yet alloweth them not to exceed even on theſe) ſo here there is ſome latitude left to conſcientious reaſon to walk by; for ſome may do ſomething at one time, and not at another, yea, one man may take more pains in upholding his body then is called for from another who is ſtronger, ſo that its impoſſible to ſet particular rules which will agree to all, but men▪ would look, 1. to their end, 2. to their need, 3. to what may▪ conveniently attain the end.

Yet it is needful here to add ſome qualifications or caveats▪ leſt folk indulge themſelves too much, and exceed under the pretext of the former liberty, which the Lord hath condeſcended to leave men at,

1. That men would▪ſee that the neceſſity be real, that real ſickneſs keepeth at home, that real hazard maketh them flie, or maketh them bide at home▪ that it be ſuch a neceſſity as they ca…not contrive a way conveniently to evite when it cometh, or could not foreſee before it came.

p. 1722. Men would ſee that, that neceſſity be not brought on by themſelves▪ If the thing might have been done at another, time that neceſſity will not excuſe▪ though if the ſin be taken with, and repented of, and Chriſt fled unto for the pardon of it, we may go about the doing that lawfully which ſinfully we have neceſſitated our ſelves unto; as ſuppoſe one had got warning to flie the day before, to bring ſuch a Phyſician, or to provide ſuch drugs, &c. if he did it not, then he ſinneth, yet when neceſſity cometh he may ſtill do it, but not with a good Conſcience, till he firſt acknowledge the former fault of his neglect.

3. It would be adverted, if that thing may be done, as well another time, or may not without prejudice (that is conſiderable) be delayed till the next day; Thus taking or giving of Phyſick on the Lords day, making ordinary civil viſits, beginning voyages, &c. will not ſuſtain and bear weight before God, when folk do them that day, to have their own work day free, and ſo put by the proper duties of the Lords day, for ſome things that may be done the day or dayes following: Thus reſt is commanded Exod▪ 34. 21, even in ſowing rime and Harveſt; becauſe the neceſſity is not clear, but dependeth on ordinary providence, and folks are to expect occaſion and opportunities for them afterward.

4. Men would take heed that they have not a tickling complacency that ſuch neceſſities fall on the Sabbath, and be not glad to have diverſions from the proper duties of the day. They would go about ſuch works with a ſort of ſadneſs, though yet with clearneſs and peace of Conſcience as to their lawfulneſs: Therefore Chriſt ſaith to his Diſciples, Matth. 24. 20. pray that your flight be not on the Sabbath day▪ becauſe it would be heavy to Gods people to flie on that day, though it was lawfull.

5. We would ſee that it marr not a ſpiritual frame, and that in doing theſe we turn not to mind the World as on other dayes; There would be ſtill a reſpect to the day in our frame (which is called for in the word remember) and even when our hand is otherwayes imployed, the heart ſhould not be taken up with theſe things, but ſo far as is neceſſary to the acting of them.

6. It would be adverted to, that they be done without inregularity, and ſo as not to give offence by them (hence it was that Chriſt ever gave the reaſons of what he did on the Sabbath) leſt others, not knowing our neceſſity, judge us guilty of Sabbath-breaking, or be involved without neceſſity to do the like,

7. Folks would have great reſpect to the end in theſe works, and to the motive which ſwayeth and putteth them on. If it be outward gain or fear of ſome temporal loſs; as if for gaining money a Phyſician ſhould go rather on the Sabbath then on another day to ſave the life of a man; that turneth then to be a ſervile work, and one of his ordinary Week day calling (to ſpeak ſo:) So if a Miniſter ſhould preach with reſpect to gain or applauſe on the Sabbath, or if any man ſhould make a viſit for a meer civil end, as we viſit on other dayes, without a ſuitable reſpect to ſpiritual edification or furtherance of Piety, it will marr all, and will be found a breach of the Sabbath.

8. We would beware of ſpending too much time in theſe things, but would endeavour timely and quickly to expede and diſpatch them, and rightly to tryſt them: p. 173Dreſſing of meat, and trimming, adorning, and busking of folks bodies will not be found a well ſpent part of the Sabbath, when it ſhutteth out other duties, and getteth too much time, as it doth with many.

By all which we may ſee what need there is to watch over our ſelves in theſe things, leſt our liberty be turned into licentiouſneſs, and leſt we grow either idle or carnal on that day.

Let us then conſider how far this reſt extendeth: and under it we take in. 1. The reſt of the whole man, outward and inward, in deeds, words, and thoughts▪ ſo is it Iſai. 58. 13. we ſhould not ſpeak our own words (nor by proportion think our own thoughts) nor find our own pleaſures. 2. It goeth through the whole day, for though every minute of the day cannot be applyed to poſitive duties, yet in no minute of it, is it lawful to do another work (inconſiſtent with the qualifications and ſcope aforeſaid) that is the negative part in it, thou ſhalt do no work, which bindeth ad ſemper. 3. It is to be extended not onelyonly to a mans own perſon, but to all under him, children, ſervants, &c▪ he muſt be anſwerable for it, that they reſt, and muſt give them no occaſion of work. 4. Its to be extended even to the leaſt work of any ſort, if unneceſſary, as gathering ſticks, ſpeaking our own word, &c. theſe are all breaches of the Sabbath. 5. This reſt extendeth to all actions or ſorts of actions or caſes which are not comprehended under the former exceptions which are permitted, or are conſiſtent with the ſanctifying of the Sabbath: As;

1. All works which tend to our external profit, pleaſure, ſatisfaction, &c. all works of our callings which make for the increaſe of outward gain and profit, ſuch whereby we ordinarily ſuſtain our lives: Theſe Hebr. 4. 15. are called our own works, and here its ſuch works as ordinarily are wrought in the reſt of the ſix dayes▪ So it is doing thy own pleaſure as well as works, Iſai. 58.

2. Such works as tend to others external gain or profit as the great motive of them, as Servants may be working for their Maſters profit, and yet prophane the day▪

3. Such as are not neceſſary on that day, as ploughing, ſowing, reaping, or gathering in, and that even in Seed-time and Harveſt; and ſo fiſhing, going of mills, &c. when theſe are not done for the very preſerving of life, becauſe they are not neceſſary out of that caſe; neither is there any thing here of an extraordinary diſpenſation that maketh them neceſſary, the weather depending on an ordinaryprovidence, or ordinarily depending on providence, which is to be reverenced: Hence though the weather and ſeaſon be rainy, yet it is not lawful to cut down or gather in Corn on the Sabbath, their hazard in this eaſe being common and from an ordinary immediate providence; yet ſuppoſe that a River were carrying away Corn, or that Winds were like to blow them into the Sea, it were lawful in ſuch a caſe to endeavour to prevent that, and preſerve them; becauſe 1. that cometh by ſome more then ordinary diſpenſation of providence in the weather, and affecteth and putteth in hazard this Corn more then others: 2. Becauſe there is no probability of recovering theſe in an ordinary way, though the weather ſhould alter, but there is hope of gathering in of ſuch as are in the fields without that reach of hazard, if the Lord alter the ſeaſon.

4. Such as are for carnal pleaſure or civil ends, thus playing, gaming, much p. 174laughing, &c. being our own works, more eſpecially our own pleaſure, are unlawful on that day.

5. Conſider that all things are prohibited which marr the end of the day, and are not conſiſtent with the duties thereof▪ ſuch are buying, ſelling, &c. out of the caſes of preſſing neceſſity▪ folks cannot be ſpiritually taken up, and with theſe alſo; ſo playing and gaming is no leſs conſiſtent with praying, reading, conferring▪ &c. then ploughing or ſuch like, yea, is much more indiſpoſing for it, and ſo we do neceſſarily thereby incapacitate our ſelves for the duties of the day.

6. All things are forbidden, which conſiſt not with this reſt and the duties of worſhip called for from our ſelves and others; thus unneceſſary journeying, walking, even ſuppoſe one could or ſhould be exerciſed in meditation, is not reſting as is required, much leſs is gadding in companies, in the ſtreet, or fields, to the neglect of ſecret and family duties.

In a word, whatever is not religious and ſpiritual exerciſe, or furthering or helping unto what is ſo, out of the excepted caſes; much more whatever is ſinful, ſcandalous or unſuitable on other dayes, or doth divert from, or indiſpoſe for the duties of holineſs, and the worſhip of God on that day, is inconſiſtent with this reſt, and ſo prohibited: for, This reſt is not primarily commanded and required for it ſelf, but as conducing and ſubordinate unto the performing of holy duties in it; therefore our reſt is to be regulated, ſo as may beſt contribute to that ſcope, and whatever marreth that, though it ſhould not be work ſtrictly, but idleneſs, carnalneſs, or playing▪ and gaming, and ſporting▪ yet its a breach of this reſt: for 1. That is no religious duty▪ nor 2. tending as a neceſſary help to it; nor 3. is reſt commanded that we ſhould pley in it, but that we ſhould ſanctifie it; and 4. playing or ſporting cannot be called ſanctifying the day; otherwayes we might have mo Sabbaths then one, and the prophaneſt would love them beſt; 5. playing ſeparateth not the Sabbath from other dayes, more then work doeth; for men play in all: 6. playing is neither a religious duty, it being amongſt the moſt irreligious and prophane; nor a duty of neceſſity for eaſing of wearineſs, which doth not here come by any bodily toyl and labour, but (if there be any) from being exerciſed in ſpiritual duties; which, therefore, change and variety will through Gods bleſſing do, ſo as the perſon may be born out in them; nor is there any place for it, except ſome duty be neglected, therefore its inconſiſtent with this.

We come to the ſecond way of conſidering the ſanctification required here, and that is by comparing it with that ſtrictneſs called for from the Jews, and to which they were tyed.

We ſpeak not here of Ceremonials (for ſo their whole ſervice might be more burdenſome then ours, and particularly their Sabbath-ſervices, becauſe they were doubled on that day) but of moral duties; and in that reſpect we ſay, that the tye and obligation unto the ſanctification of this day is equal and alike unto us with them, which is clear in particulars, for 1. It tyeth us now to as long time, to wit, a natural day of twenty four hours, as it did them then. 2. It reſtraineth from work and requireth holy reſt now, as much as then; for whatever work then ſtruck againſt the Letter or purpoſe and ſcope of the Command, and marred holy duties, doth ſo ſtill. 3. It requireth poſitive ſanctification by holy duties, as preaching, prayer, meditation, &c. and alloweth not idleneſs, nor indulgeth time to other p. 175unneceſſary works. 4. It requireth as ſpiritual a manner and as ſpiritual a frame in performing of them now as then.

For 1. If the Command be moral, then is there no change in moral duties, for it is the ſame Command to us, that it was to them, ſave in ceremonial things: 2. If the ſame things were allowed to them which are allowed to us, and if no more be allowed to be done by us, then was allowed to be done by them on the Sabbath, then the obſervation in its ſtrictneſs is equal, but the firſt is true, for works of piety, mercy and neceſſity, are allowed to us, and ſo were they to them, as by Chriſts reaſoning againſt them (as being here ſuperſtitious) may appear: yea, 3. our allowances are taken from the practiſe of Chriſt, and his reaſonings with the Phariſees, who in theſe diſputes aimed not to ſhew that more was lawful by his coming then was before, but to ſhew what then was lawful, though they ignorantly or wilfully miſunderſtood the Command, for even then God allowed mercy rather then ſacrifice, &c. which places moſt clearly warrant us in our practiſe. 4. The Service we have now is as ſpiritual, and without all doubt the promiſe of the ſpirit, for keeping up in holy duties as large as formerly, and therefore our improving of it ſhould be no leſs.

Before we proceed, there are ſome Scriptures which ſeem to thwart with, and to be croſs to this, to which we would ſpeak a little for clearing of them; as namely Exod. 16. 23, 29. and Exod. 35. 3. where it would ſeem that going out of the place dreſſing of meat, and kindling of fire were forbidden, which are allowed to us: To which we ſay. 1. That we ſpeak of the meaning of this fourth Command, if any more was forbidden them by peculiar judicial Laws, that contradicteth not our aſſertion, theſe may be abrogated, while this command ſtandeth. But 2, We conceive that as to theſe things, gathering of ſticks, kindling of fire, dreſſing meat, &c. no more is allowed unto us then unto them, that is, all unneceſſary labour in, and about, theſe is unlawful to us now, and all neceſſary labour in, and about, them was allowed unto, and lawful for them; as may be gathered from Chriſts practiſe, and his reaſoning with the Jews, and from the allowance which was to their Beaſts. In the third place then, we ſay that theſe Scriptures cannot be literally and univerſally underſtood, for it cannot be thought that they went not out of the place, kindled no fire, dreſſed no meat in any caſe; yea, the allowance for their neceſſity, and Chriſts going in and partaking, when invited on the Sabbathday, Luke 14. Its like to ſomewhat that was prepared that day, with his defending of his Diſciples practiſe in plucking ears of Corn, and rubbing them, as it is Luke 6, 1. (which was a ſort of preparing and dreſſing of that meat) inſinuate the contrary; neither can any thing be gathered from that place; Exod. 16. 23. againſt dreſſing of meat ſimply, but rather the contrary, for the Manna that remained over what was dreſſed on the ſixth day, was to be laid up till the ſeventh day, or the Sabbath, but not till the day after the Sabbath; and will it not ſuppoſe, that they behooved then to dreſs it on the Sabbath as on other dayes by boyling, at leaſt, for as to grinding of it at Mills, or other wayes, there was no neceſſity for that on the Sabbath out of ſome extraordinary Caſe (or elſe they had needleſly laid it up) and ſo behoved to have fires to dreſs it with: And therefore that of not dreſſing meat, of not kindling fire, &c. muſt be of what is unneceſſary and for ſervile works, or making gain in mens ordinary particular callings.

p. 176But to the third way, if any ſhould inquire what more holineſs is called for, o… can be win at, on the Sabbath then a Believer is called unto on other dayes, he being called to endeavour to be perfectly holy every day? I Anſwer, Although he be called to be perfectly holy, yet not in the holineſs of immediate Worſhip throughout every day: He is to be perfectly holy on other dayes, according to the duties and imployments of theſe dayes; but on the Lords day he is called to be holy according to the imployments of that day and its duties; The Lords people of old were indeed called to perfect holineſs all the week over, but ſingularly to ſanctifie the Sabbath as a part of their univerſal holineſs. 2. Though all the parts of every day ſhould be ſpent holily, yet ſome parts more eſpecially, as what parts are ſpent in Prayer, reading the Scripture, &c. and ſomewhat more is required of theſe▪ who are called to it on a Faſting day, then on other dayes, even ſo on the Sabbath. 3. There is a difference betwixt a perſon living holily in the general, and a perſon who is holy in ſanctifying the Lords day, though a man ſhould be holy every day, yet is he not to ſanctifie every day which is required on this day, whereof we ſhall now ſpeak.

This dayes ſanctification then, we conceive to conſiſt in theſe:

1. That there is more abſtractedneſs not onelyonly from ſinful things, but even from lawful temporal things▪ required on that day then on other days, a ſpiritual frame of heart▪ ſeparating and ſetting apart a man from ordinary thoughts; Hence we may ſay, that as the Greek word foreign, ſignifyeth unclean as well as common, ſo a common or every day frame o… Spirit, will be found unclean for the Sabbath; there muſt therefore be another frame of heart, different from an ilk a day-frame and ſuited to that day.

2. This day is to be ſanctifyed in reſpect of the Exerciſes of it beyond other days, and that neceſſarily; whereas on ſome other dayes we may be taken up in ſome duties of worſhip arbitrarily▪ but here neceſſarily; And men may, and ought, to be holy on other dayes, in their plowing, and other works, but there their Holineſs is to be in immediate worſhip to God, in ſome thing relating to that alway, ſuch as praying▪ reading▪ hearing, conferring, meditating, &c.

3. The ſanctification of this day lyeth in this, that it muſt be wholly ſanctified, but parts of other dayes are ordinarily uſed in religious Service, but this whole day is to be uſed ſo, a man ſhould be this whole day throughout, as in the time of praying on other dayes.

4. Duties would be multiplyed that day, more ſecret and private Prayer, Reading, &c. and more publick Worſhip; even as there were double Sacrifices that day under the Law, though there were Sacrifices all dayes.

5. There would be in the duties of this day more intenſeneſs of Spirit, and a further degree of ſpiritual affections, then in theſe duties of other dayes; becauſe this day is purpoſely ſet apart for that end▪ and by continuance in duties we may attain to more of a ſpiritual frame, and becauſe not onelyonly the Exerciſes of Worſhip, praying, reading and hearing▪ &c. call to Holineſs on this day, as they do on other dayes, but even the very day it ſelf doth call to it; even as on a ſolemn day of humiliation men ought to be more affected and deeply humbled then on other dayes (though daily they ſhould repent and be humbled) becauſe that day is ſolemnly ſet apart for it; ſo ought our worſhip to be more intenſe and ſolemn this day p. 177ſuitable unto it, wherein we are, as it were, dyeted for inſiſting and perſiſting in duties of worſhip; where as theſe duties in this reſpect, and in compariſon, are on other days, but as ſtarts, worſhip is here ſome way the only work of that day.

6. There would be more heavenlineſs and ſpiritual ſence breathed after that day in the frame of the heart; it would be near God, and the work of the day would be delightſome and ſweet, the Sabbath would, as it is Iſaiah 58. be called a delight, and we would endeavour as it is Heb. 4. to enter into his reſt, to paſs through the outward reſt into his, to be within his chambers, yea even in his arms, as it were, all that day.

7. There would be that day more divineneſs in our Holineſs (to ſpeak ſo) a ſort of Majeſty by ordinary in our walk, looking like the Sabbath, and like the God of the Sabbath: There would be an exulting in God that day, we would endeavour to have our hearts in a ſpecial manner warm in the Exerciſe of love to him, and to be much in praiſing of him; our Whole worſhip would more abſolutely and immediately be aimed and levelled at the honour and glory of God, as the end of it, then on other ordinary days, wherein our prayers and other pieces of worſhip may more immediately reſpect our own Caſe and need▪ but on this day Gods Honour as the end more immediately whatever our own Caſe be, and that both in heart within and in the nature of our Exerciſes without; this is to call the Sabbath of the Lord honourable, to honour and glorifie him, therein as it is Iſ, 58. a ſpecial Majeſty being in that days worſhip by levealling it with extraordinary ſingleneſs at Gods praiſe, even as his name is hallowed or ſanctified in Heaven by Angels and perfected Saints. Hence It's good to give thanks unto thy Name, &c. beginneth that Pſalm of Praiſe for the Sabbath-day, to wit, the 92. Theſe Duties then that further his praiſe are more eſpecially for that day.

8. All theſe reach both words and thoughts, nothing to the hindrance of theſe is to be admitted neither; there are none of our words and thoughts that day, but they would in a ſpecial manner be Gods, and in it we ſhould be ſpent as his▪ and endeavour to be within view of Heaven, to make ſome Eſſay of glorified Saints exerciſe there, and to have the Sabbath as a little preludy of that everlaſting Sabbath and reſt in the boſom of God.

The Fourth way of conſidering this ſanctification is poſitively, to wit, as to the Duties, wherein the Sabbath is to be ſpent, which are ſhortly, all duties of immediate worſhip, whether they be inward, as meditation, ſelf-examination, heart prayer, either ejaculatory or more continued, heart-ſorrow for ſins, &c. or outward, as vocal prayer and ſinging of Pſalms, reading the Scriptures and other pious Books, hearing the word, &c. or whether they ſecret which may be both inward and outward, or private in Families, as reading of the word, conferring on it, repeating Sermons, praying together, &c. or publick; as joyning with the Congregation in prayers and praiſes, hearing the word read, and the ſenſe given, hearing of Sermons, participating of the Sacraments, when diſpenſed, joyning in ſolemn humiliations and thanks▪givings, when they fall neceſſarily or more conveniently to be on the Sabbath; All which and ſuch like are proper duties for that day; to which liberal laying up, and giving for the relief of the poor according to ability, and as God bleſſeth every man would be added as a ſuitable p. 178dnty of it, though it be no duty of immediate worſhip.

The fifth way is to conſider the ſanctification of the Sabbath complexly, before it come, when it's come, and after it's paſt.

1. Then the night before (not ſecluding a ſuitable remembrance throughout the week) remember it 1. by timous leaving of worldly buſineſs, it's a great incroachment on the Sabbath, thought too too uſual to continue longer at work the night before, then any other night of the week, as if folks would gain the day of reſt, out of Saturnſdays night and Mondays morning.

2 By not ſuffering this little times leaving of work, to be idly ſpent but being taken up with endeavours, 1. To abſtract mind the 2. To from other works as well as the hand, and to have the heart put in a lively frame▪ mind the work of the day which is coming, and to have a ſuitablenſs to it. If ye ask what ſuitableneſs we have to it? Anſw. Endeavour 1. to be as if ye were about to meet God, to tryſt, as if it were, viſibly with him, and ſolemnly to treat and enter in marriage with him. 2. To be like Heaven, and in a ſpecial manner in ſome ſort to imitate God, as if ye were already entered into his reſt, and had reſted from your own works. 3. To be as if ye were to dye, and to ſtep into Eternity, for this reſting ſhould mind us of that, and was, and is ſtill▪ ſpecially appointed (though yet no Ceremony) to mind us of Gods ſeparating of us from others for himſelf, that we may reſt eternally with him.

Then 3. for furthering of this, look back on the Week paſt, and endeavour to have things clear before the Sabbath come, and all by-gone quarrels removed, that theremay be no ſtanding controverſies againſt you to begin the Sabbath with.

4. Pray with ſpecial ſolemn ſeriouſneſs in reference to that day, that ye may have peace for what is paſt, that ye may be in a right frame for the day; that the Miniſter may be helped to ſpeak as it becometh; that others may be fitted to heare and joyn; that the Word and other Ordinances may be richly bleſt of God; and that the mercy of having the Ordinances may be minded, with praiſe to the gracious giver of them, and ſuitably improved.

2. When the morning of that ſweet and deſirable day cometh (after we have fallen aſleep in a ſpecial manner, as it were in the Lords arms, the night before and left our ſelves there) 1. we would timely begin the work and beware that either carnal thoughts get in, or the time be idly ſlepped over, but I ſay we would begine the work early; for it's for that end appointed, and ſinful thoughts will not be kept out, but by filling the room otherwayes with what is ſpiritualy profitably. Shew forth Gods loving kindneſs in the morning, ſaith the Pſam for the Sabbath, to wit, the 92. Let therefore the Meditation of ſomewhat of theſe, or ſuch like, begin with us, even when we are making ready, 1. ſomewhat of God himſelf, whoſe day it is; 2. of heaven, and that happineſs that is there; 3. of the works of God, who gave us and all the world a being, and who only preſerveth the ſame; 4. of Chriſts redemption, and as cloſed and perfected on this day; which eſpecially ſhould be minded; that ſo thinking of our many and great obligations, and of the miſery we had been in, had not that work of Redemption intervened, we may begin the day with a due impreſſion of Gods greatneſs and goodneſs: of our own ſinfulneſs, weakneſs, and miſery; and of this bleſſed remedy and out-gate.

p. 1792. We would addreſs our ſelves to ſolemn prayer in ſecret, and that at greater length then on other dayes▪ and with perſiſting in, inwith ſpecial petitions relating to the day, with all the ſeriouſneſe may win it.

3▪ We would take a view of our own hearts, to ſee how and where we left the night before, and endeavour to have clearneſs betwixt the Lord and us as to our ſtate, and otherwayes maintained; and renewed if it was; or attained if it was not.

4. Too much time would not be ſpent in adorning of busking or folks bodies, or in making other proviſions for them, but as the whole of it would be taken up in duties of worſhip (as we have before ſhewed) ſo ſome part of it would be ſet apart for ſecret reading, yea, for ſecret praiſing, thankſgiving, and ſinging, an exerciſe not unbecoming that day, as that fore-cited Pſalm for the Sabbath day, ſheweth.

5. If thou be the Head of a Family, or liveſt in fellowſhip with others, then the family is gravely to be brought together, and every particular member is to joyn with the reſt: And here alſo prayers and other religious duties are to be doubled according to the ceremonial doubling of Sacrifices on the Seventh-day-Sabbath under the Law; for in ſecret, in families, and in publick, there would be more that day then in other dayes.

6. Care and inſpection would be taken ſo far as men can reach, that by none in the Society, neither ſecret nor private duties be neglected, nor publick duties abſtained from, but that each may ſtir up one another, and more eſpecially thoſe whoſe places lead them to it, to the ſutable ſanctification of the day in all the duties of it, and withal, it would be looked to, that none of the family be ſuffered to ſtay at home unneceſſarily from the publick worſhip or to be abſent from the family worſhip.

7. Timely (that ye be not by haſte diſcompoſed) come to publick-modeſtly apparrelled (it's a ſhame to ſee how gaudily ſome come to publick worſhip on the Lords day) grave in your walk wary and circumſpect in you words, that they be ſpiritually edifying and ſutable; watch over your eyes, that carnal or wordly looks ſteal you not away, nor diſtemper your hearts; but eſpecially over your hearts, that they we are not out of a ſpiritual frame.

8. When ye come to the place of publick worſhip, if it be a while a beginning, be ſtill watchful, and the nearer ye come to it the more watchful; for temptations will be very ready to divert or diſcompoſe▪ there would be a frequent intermixture of ejaculatory prayers in reference to every thing▪ equiſite for attaining and intertaining this compoſedneſs.

9. When publick worſhip beginneth, ſtudy to be (as Cornelious was, Acts 10) preſent to joyn in prayer, and praiſe, to hear what God will ſay, to receive it, to lay it up in your hearts, to be ſutably affected with it, and to reſolve through grace to practiſe it; (for bleſſed are they only who hear the word and do it): and this would be with delight, aming aright at the end of the Ordinances, whatever they be, whereof we ſpoke ſomewhat on the ſecond Comandment.

10. When the publick worſhip is as to it's firſt diet cloſed, let not your minds turn carnal, but depart reverently from it, chearing your ſelves in God, fixing the convictions, exhortations, directions▪ inſtructions, &c. in your mind, as ye have met with them, and be ruminating rather on theſe, then beginning to p. 108gaze o… diſcourſe with others on ſubjects that are not ſpiritual, and to edification.

11. As ſoon as ye can win, go in ſecret and ſeek to have theſe things faſtned and riveted betwixt, God and you, and let that be your firſt work, and let the little time that interveneth betwixt the diets of publick worſhip till you return, be ſpent ſutably to the day and the end of the duties thereof.

12. When all the publick worſhip is ended then ye would do according to the preceding tenth Direction; ye would withal retire a while in ſecret, and reflect on your carriage in publick, and alſo ſee what good may be gotten of the day, and if there be any miſſes, neglects, or failings obſerved (as if there be a diligent ſearch there will no doubt be) then be humbled, ſeek pardon through Chriſt, and reſolve through grace to help theſe afterward; conſider what was ſaid, and like the noble Bereans▪ Acts 17. put it to the tryal for your confirmation, by your conſidering and examining the Scriptures cited or ſpoken of; and endeavour yet more to have your hearts affected in ſecret with them.

13. Then call your Families and come together after ſecret ſeeking of God, and 1. be inquiring of one another what is remembred, that all being put together, ye may be helpful by your memories one to another▪ 2. ye would do this, not as if it were enough to tell over the words, but that the Doctrines and their Uſes may be fixed, and ye affected with them▪ Therefore 3. ye would do this with other duties of reading, ſinging, and ſpiritual conference, as the occaſion of it ſhal offer, with prayer to God before and after, being thus exerciſed …ill ye go again in ſecret to cloſe the day as ye began.

14 Duties of Charity would be done, contributions made liberally according to our ability, and relief ſent to others as we know their need▪ which alſo would be inquired after.

15. Indeavoure to have the heart in a right frame to cloſe the day with▪ reflecting on our carriage throughout it, fearing to lye down with guilt unpardoned and without ſome ſpecial fruit of the duties of the day; haſt not to go to reſt ſooner that night then on other nights, on deſign that you may be ſooner at work the nixt day; which ſmelleth ſtrong of wearying of the Sabbath, and of longing to have it at an end, of which the Lord complained of old, Amos 8. 5. ſtudy to lye down with thoughts as you aroſe, leaving your ſelves in his arms, with reſpect to the eternal Sabbath that is coming.

3. When the Sabbath is paſt, and the next day cometh, caſt not by all thoughts of it inſtantly, but begin your work as having juſt now ended the Sabbath, fearing to let the reliſh of it wear away; and indeavouring in your carriage through the Week to retain the ſtamp and impreſſion of it; eſpecially beware to go to your Callings with a Sabbath dayes guiltineſs on you; O indeavour by all means to have that removed hand all the Week through have one eye to the Sabbath paſt; and another to the Sabbath coming, having ſtill that ſounding in your ears, remember the Sabbath, or the Lord▪day, to keep it holy; dieting your ſouls, as it were, all along the Week, for a courſe of communion with God in the duties of the next Sabbath.

It will be now eaſie to know when this command is tranſgreſſed (which was the ſixth way propoſed of conſidering the ſanctification of the Sabbath to wit, oppoſitively or negatively) which is done 1▪ by committing any thing contrary p. 181to the rest or ſanctification of it; 2. by omitting any of the things which are required for the right ſanctifying of it; 3. by an unſuitable frame of heart as to the due manner of performing any of theſe duties required▪

We will find the weight of this command yet more fully, by conſidering it's reaſons how it'sexplicated and preſſed: This is done 1. by laying down the equity and extent of it. v. 9. 10. 2. by preſſing it from God's example.

As to the firſt, v. 9. Six dayes ſhalt thou labour and do all thy work: Theſe words may be looked on 1. As an obliging conceſſion, which is indeed very liberal; as if the Lord had ſaid, all dayes are mine, yet I have given thee Six to do all thy work and labour that thou haſt to do, therefore give me the Seventh. It is but a ſmall retribution for Six to return a Seventh. 2▪ As a reſtriction, thou ſhalt do whatever work thou haſt to do within the Six dayes, but none of it on the Seventh. 3. As a command whereby God diſtributeth our time, and commandeth Six for our work, and the Seventh for his: And thus theſe words forbid idleneſs, and command lawful diligence in theſe Six dayes; which we conceive here to be implyed.

1 Becauſe God is not carving out what time we may be idle in, but what time we ſhould imploy in our own lawful works as well as in his; for it cannot be thought that he giveth us Six to be idle on; It muſt therefore be to work on ſeeing as our life ſhould be taken up in doing either what more immediately concerneth our ſelves, or what more immediatly concerneth God; ſo the ſcope of this command being to proportion our time betwixt theſe two, what is allowed for either of them, muſt imply an improving of it for that very end. 2 The oppoſition alſo will confirm this; Theſe Six dayes are to be applyed to our work, as the Seventh is to be applyed to Gods, which is more then a permiſſion, and if the negative part be imperative, in it thou ſhalt not work, then the poſitive, Six dayes ſhalt thou work, may well be underſtood ſo alſo. 3. Gods example will preſs it for we are to follow it, not only in reſting on the Seventh, but alſo in working in the Six dayes as he did. 4. Working theſe Six dayes cometh in as a mean to further and fit for the ſanctification of the Seventh, for ſo a man putteth by his buſineſs, and has the more freedom for the reſt on the Seventh, whereas idlenſe often ſinfull neceſſitateth to the breach of it, and to a deſire that it may be gone, Amos 8. 5. And thus idleneſs is reproved here, and diligence commanded under one conſideration, to wit, as the remove of the former and practiſe of the later do capacitate us to give God his due on his own day when it cometh: Even as they are alſo included in the eight Command, Thou ſhalt not steal; for as idleneſs becometh a ſnare and temptation to a man to ſteal, and hindereth him from works of Charity and ſuitable diligence in the works of his lawful Calling▪ readily preventeth the one, and capactiateth for the other; So is it here, for it's not unuſual that the ſame ſin and duty may be forbidden and commanded in diverſe commands upon diuerſe conſiderations; And this agreeth well both with the words and ſcope of this command. And 5. according to the holy and wiſe oeconomy of Gods goodneſs, our labour may be commanded to mak his reſt to be to us the more reliſhing and refreſhing.

The tenth Verſe containeth three things for explication, 1. The Lords claim of the Seventh day, as having reſerved that to himſelf, it's his, it's to him, and p. 182by him & for him ſeparated from other dayes. 2. Aconſequent flowing from this▪ Therefore that day is not to be imployed to any of our own works, no not the leaſt, No manner of work, no word, no thought nor deed of any ſuch ſort under whatſoever pretext beſide the excepted caſes. 3. It's extenſion as to all relations, ſo to all ranks, Parent and Child, Maſter and Servant, &c. yea, it's thou for thy ſelf, and for all thou haſt the overſight and charge of, Sons, Servants, Strangers, yea, and Beaſts, not that they are capable of ſanctifying a day more then the Beaſts in Nineveh were of religious faſting, Jonah 3. yet this ſheweth what ought to be the Maſters care, it being for his uſe that Beaſts are put to work; God injoyneth all wayes of abſtaining from every thing that is a mans own work on the Sabbath, and will have him ſolemn in it: In a word, All within thy gates, looketh not only to Maſters and all in their families or within their doors, but to Magiſtrates and Governours, and all within their Juriſdiction (Gates being the place of Judgment, & uſed in Scripture to ſhew the extent as well as ſeat of power) that they ſhould ſee to their ſanctifying of this day; and the falling of any under them is their ſin when they endeavour not to prevent and amend it: And thus Nehemiah underſtood this command, Neh. 13. when he put forth his power, not only in contending with the native Nobles, but even againſt Strangers, for reſtraining them from violating this day.

Hence we gather 1 That idleneſs is a ſin, and that they will hardly give God his due on the Seventh day; who are not diligent in the duties of ſome lawful calling and ſtation for Gods honour and others good through the Six dayes of the Week; and indeed this is often ſeen, that ſuch are lazie, and careleſs, and idle on that day, paſſing it over even as they do other dayes, without any difference at all, except it be that they come to Church.

2. We gather that humane, whether Eccleſiaſtick or Civil appointment of ordinary fixed days for worſhip throughout the whole day, beſide the Sabbath, will not agree with this command allowing men ſix for labour. It's true, God might Soveraignly limit men, but where he hath given liberty (if it were but by conceſſion) who can reſtrain?

Concerning dayes therefore, we lay down theſe four: 1. That there can be no ſolemn! ſeeting apart of any day to any creature; thus Saints dayes are unlawful: for the Sabbath or day of reſt is to the Lord, and to none other, it being a peculiar piece of worſhip to him who hath divided time betwixt his worſhip and our work. And although men ſhould keep the day, and alter the worſhip, yet this is a taking of that which was once abuſed, and never enjoyned, for to apply it to God, and wanteth not offence; even as the retaining of other things in worſhip which have been abuſed, and are not neceſſary, is offenſive. 2. No man can inſtitute any day, even to the true God, as apart of worſhip, ſo as to bind conſciences to it, or to equal it with this day: That is apart of Gods royal prerogative, and a thing peculiar to him to ſanctifie and bleſs a day. 3. Even thoſe dayes which are pretended to be ſet apart to and for God, and yet not as apart of worſhip, cannot be impoſed in a conſtant and ordinary way (as Anniverſary dayes and feaſts are) becauſe by an ordinary rule God hath given to man Six dayes for work, except in extrordinary caſes he ſhall pleaſe to call for ſome part of them again. 4. Yet extrordinarily upon occaſions of Humiliation, or of Joy, and Thankſgiving p. 183dayes, for that time, may be ſet apart for God, without wronging this conceſſion, even as in extrordinary times we may work, and not reſt on the Sabbath day, though ordinarily we may not: This proportioning of time therefore is for the ordinary rule, but yet admitteth of the exception of extraordinary caſes.

3. We gather that Maſters and Parents ought to have a ſpecial overſight of their own Children and Families in the worſhipping of God, and that eſpecially in reference to the ſanctifying of this day; and that there is a ſpecial communion in worſhipping of God amongſt the ſeveral relations of a Family.

4. We gather that Magiſtrates, and all who have power over others, ought to ſee to the reſtraining of Vice, and to the performing of outward duties, particularly ſuch as relate to the ſanctification of the Sabbath (as well as to abſtain from, and to do ſuch and ſuch things themſelves in their own perſons) in and by theſe over whom they have power; and that it's no leſs ſcandalous and ſinful for a Magiſtrate not to ſee that ſin he cruſhed that the Sabbath be ſanctified, and the Ordinances of Religion be entertained and received and reverenced in and by thoſe over whom he hath charge, then if he committed ſuch ſins himſelf, then if he diſcountenanced the Ordinances and break the Sabbath himſelf, or ſufferred his own family or himſelf to be without the worſhip of God: Why? becauſe theſe are within his gates, and he is to account for them: He is to rule for God, and their good which is mainly ſpiritual; he is to be a terrour to evil doers, as well as to be an incouragement to them that do well; and men are according to their places and parts to be forth-coming for God and the good of others. And yet this cannot be called a conſtraining or forcing of Conſciences, for a Magiſtrate or Maſter thus to reſtrain theſe who are under them; it's but the uſing of that power, which God hath committed to them to make men to do their duty, and to abſtain from diſhonouring God, and the puniſhing of them, if they do other wayes; in which reſpect he beareth not the Sword in vain.

The 2. and main reaſon followeth, v. 11. wherein this command is three ways preſſed alſo, 1. By Gods example, who during the ſpace of ſix days wrought (though he might as eaſily have made all in one day) and reſted the Seventh, and not before the Seventh, on which he wrought none; even ſo it becometh men to do, ſeeing he intended this for their imitation, and for that end doth propoſe it here: Gods reſt on the Seventh is not abſolute and in every reſpect (for John 5. 17. he worketh hitherto, that is, in the works of Providence, ſuſtaining, preſerving, and governing the Creatures made by him, and their Actions) but all things needful for the perfecting of the world were then made and finiſhed. (Whence by the way we may gather, that not only all Creatures were made, Angels even theſe that ſince turned Devils, &c. but that they were made within the Six days of Creation, when Heaven, Earth, Sea, and all that was in them was made) Therefore all our works that are neceſſary to be done in the ſix working days, would be done and ended, that we may reſt on the Sabbath as he did.

The 2. way is by his bleſſing of it. God bleſſed the Sabbath day, which is to be underſtood not ſimply in reſpect of the day, which is not properly capable of bleſſing, but in reſpect of the true obſervers of it, he bleſſeth it to them and he bleſſeth them in it, which may be in theſe three: 1. That the reſt of that day ſhal not prejudge them in their weeks work, but that their labour ſhal be therefore bleſſed, ſo that they ſhal miſs nothing by obſerving that day, as the Lord bleſſed the Seventh year, whereon they reſted, and yet notwithſtanding they were as when they laboured, Lev. 25. 20. 21. 22. and it's like that if we will compare ſuch as make Conſcience to ſanctifie the Sabbath with others, who think and ſeem to gain by breaking of it, this will be found at the years end to be verified. 2. That the Lord hath ſet a part that, day for a Spiritual bleſſing, and the Communication of it to his people (ſo the Bread and Wine are bleſſed in the Sacrament of the Lords Supper to be a mean of conveying Spiritual bleſſings to the worthy receivers) Iſa. 56. and Pſal. 92. 3. That God will abundantly manifeſt his gracious preſence, and multiply his ſpiritual bleſſings that day upon it's due obſervers, more then on other days wherein he is alſo ſought; as there is this day a double worſhip both in reſpect of the Duty, and of the day whereon it's done ſo there ſhall be a double bleſſing beyond what is on other days; in which reſpect, even prayers in, and towards, the Temple (while it ſtood by divine appointment as a ſeparate place from others) had a bleſſing beyond prayers in other places▪ and thus Chriſt bleſſed the loaves and the few ſmall fiſhes, John 6. when he made them by multiplication on the matter to feed far beyond their ordinary proportionableneſs; ſo ſervice on this day groweth in it's bleſſing; hence we may ſee an uſual connexion betwixt Univerſal thriving in Religion, Grace and Piety, and ſuitable obedience to this command, in the tender ſanctification of the Sabbath▪ and withall a reaſon, why ſo few make progreſs in godlineſs, even little keeping holy the Sabbath as they ought.

The 3. way is by his hallowing it, wherefore be hallowed it or ſanctified it, that is per …odum …stinandi, or by way of appointing of it for holy uſes, and ſeparating it from other days (as is ſaid): The inference wherefore as to the hallowing pointeth at the reaſon or end wherefore God did it, to wit, that there might thereby be an excitement left to men, to imitate God; and that men might not only have Gods command, but his example alſo to bind this duty on him.

If it be asked here, why God will 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 Tribut being reſerved to himſelf. 2. Becauſe men having but a finite underſtanding, beſide the now corruption of it, connot be intenſely taken up with ſpiritual and heavenly things and with temporal and earthly things, both at once, or 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 with him, and that he ought to cary in his own affairs along the week, and order things ſo as the Sabbath may be duly ſanctified, when it ſhal come in that ſweet ſoul repoſing converſe with him. 4. To ſhew man wherein his happineſs conſiſteth, it's even in this, to walk and converſe with God, and to be in his worſhip; this is 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 wordly things: It was 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 world ordinarily think and judge.

p. 185We ſee now how great and grievous a ſin it is to break this command, and with what 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 with more reaſons, and with more full and particular explication: Becauſe 1. All the commands hang ſome way on this; and obedience is ordinarily given to them with the ſame readineſs, as this day is employed in Gods Service, 2. It keepeth life, as it were, in all the reſt, and when men are cold in this, ſo are they in all the reſt. 3. This tryeth men in theirlove to God beſt; If indeed his company and ſervice be more delighted in thenthe 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, when 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 with acceſs to converſe with God a whole day of every week in duties of worſhip. 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 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, ſin 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 we 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, and ſo at length ſit quite up.

6 No ſin hath more ſharp challenges for it, and more ſad Judgements 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, …. 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, Num. 15. ſee alſo, Exod. 16. 28. and Ezek. 22. 8. where the Lord accounteth Sabbathbreaking a refuſing to keep his Commandements and Laws, and a deſpiſſing of his holy things; O is it poſſible, that a man can be well that breaketh the Sabbath, or to whom it is not a delight?

If any ſhould ask here, if indeed the breaches of this command be greater ſins then the breaches of the commands of the ſecond Table? and if ſo, if God will be avenged on theſe ſeverely?

For Anſwer (premitting this one word, that in comparing breaches of the commands of the two Tables, we would compare ſins of a like nature together, that is, ſins of preſumption with ſins of preſumption, and ſins of infirmity with ſins of infirmity) we ſay, that a preſumptuous ſin againſt the fourth Command, if it were but to go unneceſſarily to the door, or to gather ſticks, is a greater ſin then a preſumptuous murther, becauſe it ſtriketh 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 in firmity againſt the fourth command, becauſe preſumption and high handedneſs in the manner of ſinning, in a ſin little on the matter comparatively, da…eth God, as it were, and ſtriketh immediately againſt him, and ſo is an additional high aggravation of it; beſide What 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 Goſpel, neither was it as we conceive, ordinary to ſtone the preſumptuous prophaneners of the Sabbath, even amongſt the Jews; yet will this be no good reaſoning; men do not now execute punishments upon Tranſgreſſours of the firſt Table as on Tranſgreſſours of the ſecond, therefore Tranſgreſſions of the ſecond Table are greater ſins then Tranſgreſſions of the commands of the firſt; for ſo we would be in hazard to poſtpone all the Laws or Commands of the firſt Table to theſe of the ſecond; but we are to conſider that temporal punishments are heightened or leſſened according as the peace and order of civil Societies may be more or leſs therein concerned, ſo that it is not by theſe meaſures that we are to make the eſtimate of the greatneſs or ſmalneſs of ſins in the ſight of God, and in order to his righteous and abſolute judgments, and therefore it`s enough that we enquire what God hath done, and will do, and what ſinners may expect from him; however men may over-look and paſs them by, yet before God they are often taken notice of, and plagued even in this life, and will be for ever hereafter, if they repent not.

We may now therefore in the cloſe, exhort, beſeech, obteſt and charge you all, as in the ſight of God, who is a ſevere avenger of them, that ye would be aware of the ſins whereby this command is tranſgreſſed: Particularly guard againſt.

1. Not preparing for it, or not remembring of it; many prophane the Sabbath, ere they come to publick, yea, before it come, in ſome reſpect.

2 Carnal thoughts and a common frame of heart, yea, even to ſpeak ſo, a particular frame that looketh but to our own condition or caſe; As not ſtirring it ſelf to be over and above that, to be affected with God and his glorious works of Creation and Redemption, to give him praiſe for his marvellous goodneſs on that day; there is alaſs generally little delight and praiſe in his worship, even on his own holy day.

3. General unedifying diſcourſes, of the news of the time, of health, and other things not neceſſary to that day.

p. 1874. Little profiting under the Goſpel, and not growing in knowledge and practiſe; many a Sabbath is thus prophaned, few getting or ſeeking the bleſſing of it, or on it.

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 runing 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 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; If ye ſay, ye have then ſomewhat elſe to do: And have ye nothing to do this day? Or wil ye take 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 may 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 …itting 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 were blameleſs) That they ſome way keept it and are guilty; many alſo ſleep weary and wander in their thoughts, and are as ſtones and ſtatutes in the Church.

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 aming and endeavouring in the diligent uſe of all ſutable means to amend and prevent ſuch abuſes, and to punish continuance in them: Eſpecially 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 overſight o… them: There is much liberty taken this way, and there are many complaints of it; What my Brethren? 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 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.

p. 1883▪ 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 Beſtowe… 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.