lanctify this Day, and to keep it holy.—What it is to do fo may appear, if we proceed to confider,

IIIdly, In what Manner, and for what Reafons all Chriftians, and indeed all Men, are obliged to fanctify or keep holy one Day in feven.

As to the Manner of performing this Duty, the Nature of the Inftitution plainly fhews it must confift in these three Particulars :

1. In abstaining from bodily Labour and worldly Cares.

2. In dedicating the greatest Part of this Day to publick and private Acts of Piety and Devotion. And,

3. In ufing fuch Relaxations only in the other Parts of it as are innocent in themselves, and not justly offenfive to others.

1. That we ought to abftain from bodily Labour and worldly Cares on the SabbathDay, is evidently implied in its being a Day of Reft.-The Eafe of the Body, and Refreshment of the Mind, is one gracious Part of its Defign. That all Mankind, from the highest to the lowest, should give themselves fome Relaxation from their worldly Anxieties, and abftain a while from their temporal Pursuits. But how can this be done, if the ambitious Man is at liberty to purfue Power, the cove

tous

tous Man his Gain, or the Traveller his Journey, with the fame Solicitude as at other Times?-Surely neither of these can be faid to reft on that Day, and therefore all tranfgrefs the Duty of it.--They toil as much in their Way, as the Labourer would do at his daily Work, and must be therefore as criminal in the Sight of God.

Nor is it enough to abstain from the usual Business of our Callings and Stations; unless

we,

2dly, Dedicate the greatest Part of the Day fo referved to publick and private Acts of Piety and Devotion.-It is not only a Day of Reft, but we are commanded to keep it holy; and this is its chief and most important Defign.

-That when we have drawn off our Minds from prefent Interefts and Concerns, should raise them to Things more worthy of us, fhould, when we have left the World, foar up towards Heaven, and employ ourselves in fuch Acts as will beft prepare us for it.And what are thefe Acts? but to contemplate on heavenly things, and lift up our Hearts and Mouths to him who dwells above; to learn and confider our Duty to him, and discharge that Part of it which relates to his Worship; to humble ourselves before him in fecret Addreffes to the Throne of Grace, and to rejoice in affembling together in his House, to unite in publick Praises and Thanksgivings? -Such a Remembrance of him as our Crea

tor was probably defigned to be pointed out to us by God's fixing on the next Day after the Creation was ended; as the like Remembrance of our Redemption was by the Apostles changing this Day to the first Day of the Week, on which our great Redeemer rofe from the Dead.-Such Exercises as these are the trueft Methods of keeping this or any Day holy, because the best Means of promoting Holiness in ourselves; and therefore causelessly to neglect or despise them is not to fanctify the Lord's Day, but to profane it.'Tis to neglect the nobleft Ends for which the Sabbath was made; and to incur the Guilt of employing that Time to very mean or very bad Purposes, which the Almighty requires all Mankind to employ to the best.

And as the Mind cannot always be intent even on thefe Duties, but must have its Relaxations in their Turn, we must likewise take Care,

3dly, That the Relaxations we use after the Discharge of them be fuch only as are innocent in themselves, and not justly offenfive to others.-The Chriftian Sabbath has ever been confidered by the Church as a Festival; and a Day of Reft may without Force be understood to imply fome Refreshment of Mind as well as Body; and therefore fome innocent Amusements may juftly be allowed to take place, after the important Offices of the Day have been duly attended.-But furely nothing

which has any Evil or Excess in it can be allowable on this Occafion; no Games, which tend to inflame the Paffions, and corrupt the Mind, can be proper at a Time which God has fet apart to calm and fubdue the one, and to exalt the other.

And to the Innocence of our Relaxations we must likewise add this Circumstance, that they be not offenfive to others.-I mean, that we use not fuch as our weak Brother condemns, and thereby tempt or induce him to use them (tho' innocent in themselves) against his Confcience, and confequently against his Duty. For whoever does this, fins against his Brother, by wounding his weak Confcience, and in fo doing fins likewife against Christ.-And therefore the Chriftian Rule is the fame in this, as in other the like Cafes, that if our Diverfions of any kind make our Brother to offend, we ought to use no fuch Diverfions while the World lafteth, left we make our Brother to offend. To conclude.

This is the true Manner of obferving the Lord's Day; and the Reasons why every Christian, and indeed every Man, is obliged thus to keep holy one Day in feven, are these: Because this Injunction was laid by God on every Defcendant from our firft Parents; because the Chriftian Revelation has not abrogated this universal Law, but only eased us of those burdenfome Ceremonies relating to it, which were peculiar to the Jews; and because

it

it is fo apparently for the prefent and future Good of Mankind, that they should so observe it.--The temporal and eternal Welfare of Individuals is very greatly concerned in it: The Peace and good Order of Society greatly depend upon it: And the very Face of Religion among us cannot well be preserved without it. It therefore nearly concerns the Great, if they would not be real Enemies to all about them, to be very cautious how they encourage others to tranfgrefs this Duty, either by Connivance or Example; and it is the indifpenfible Duty of all not to follow fuch Examples. No Affection or Intereft should lead, no Fashion or Custom should drive us to it. -And fince then no Man can promote the Glory of his Maker, or the true Welfare of Mankind better, than by a ferious and regular Obfervance of this Day; every Man owes this Duty to his God, his Country, and himself.And fince publick Wisdom has for these Causes added Civil Laws to the Divine ones, to prevent the open Profanation of it; the Magistrate is therefore more especially obliged to put thofe Laws in Execution with Impartiality and Courage.

Let all then exert themselves in their refpective Stations against the Growth of an Evil, whofe Confequences, if the Contagion fpreads, must be fatal.-Inftead of leffening our Reverence for God's Sanctuary, let us with the more Diligence obferve his Sabbaths.-In

stead