The Sixth Exercitation: Of the Lord's Day

(1) Practice the end of Instruction and Learning. (2) Practical observation of the Sabbath, handled by many. (3) Pleas concerning too much rigour and strictness in directions for the observation of the Sabbath. (4) Extreams to be avoided in directions of sacred duties. Extream of the Pharisees. (5) The worse extream of others in giving liberty to sin. (6) Mistakes in directions about the observation of the Lords Day. (7) General directions to that purpose proposed. (8) Of the beginning and ending of the Sabbath. The first Rule about Time. (9) The frame of spirit required under the Gospel in the observation of the Lords Day. (10) Rules and Principles for its due observation. (11) Duties required thereunto of two sorts. (12) Preparatory duties their necessity and nature. (13) (14) Particular account of them. Meditation. (15) Supplication. (16) Instruction. (17) (18) Public duties of the Day it self. (19) What refreshments and labor consistent with them. (20) Of private duties.

§. 1 It remains that something be briefly offered, which may direct a practice suitable to the principles laid down and pleaded. For this is the end of all sacred truth, and all instruction therein. This that great rule of our blessed Savior both teacheth us, and obligeth us to an answerable duty, If you know these things, happy are you if you do them (John 13:17), words so filled with his wisdom, that happy are they in whose hearts they are always abiding. The end then of our learning Scripture-truths, is to obtain such an idea of them in our minds, as may direct us to a suitable practice. Without this they are to us of no use, or of none that is good; [illegible]. Knowledge without practice puffeth, not buildeth up. For as Austin speaks with reference to those words, Con. Faust. Man. lib. 15. cap. 8. Multa quibusdam sunt noxia, quamvis non sint mala. Things not evil, yes good in themselves, may be hurtful to others. And nothing is useful but as it is directed to its proper end. This practice is to sacred truth.

§. 2 I confess our endeavours herein may seem less necessary than in the foregoing discourses. For there are many treatises on this part of our present subject, extant in our own language, and in the hands of those who esteem themselves concerned in these things. With some they meet indeed with no other entertainment, than the posts did that were sent by Hezekiah through Ephraim, Manasseh and Zebulun, to invite them to the Passover; they are laughed to scorn and mocked at (2 Chronicles 30:10). But wisdom is justified of her children. To some they are of great use, and in great esteem. And for the most part in the main of their design they do agree. So that the truth in them is established in the mouths of many witnesses, without danger of dividing the minds of men about it. But yet I cannot take myself to be discharged hereby from the consideration of this concern also of a sacred rest under the Gospel, the nature of our design requiring it. And there are yet important directions for the right sanctifying of the name of God, in and by the due observance of a day of sacred rest, which I have not taken notice to have been insisted on by others; and whereas a due improvement may be expected of the peculiar principles before discussed, I shall go through this part of the work also.

§. 3 Besides, there are not a few complaints, and those managed, at least some of them, by persons of sobriety and learning, pretending also a real care for the preservation and due observance of all duties of piety and religion, that there has been some excess in the directions of many given about the due sanctification of the Lords Day. And there is no small danger of mistakes on this hand, while therein is a pretence of zeal and devotion to give them countenance. Of this nature some men do judge some rigorous prescriptions to be, which have been given in this matter. And they say that a great disadvantage to religion has ensued hereon. For it is pretended that they are such as are beyond the constitution of humane nature to comply withal; of which kind God certainly requires nothing at our hands. Hence it is pleaded, that men finding themselves no way able to come to a satisfaction, in answer to the severe directions for duties, and the manner of their performance, which by some are rigorously prescribed, have taken occasion to seek for relief, by rejecting the whole command; which is duly interpreted in such a condescension as they were capable of a compliance withal, they would have adhered to. On this account men have found out various inventions to color their weariness of that strict course of duty which they were bound to. Hence have some taken up a plea, that every day is to them a Sabbath, that so they might not keep any. Some, that there is no such thing as a sacred rest on any day, required of us by the authority of Christ, and therefore that all directions for the manner of the observance of such a day, are to no purpose. And many by degrees have declined from that strictness, which they could not come up to a delight in, until they have utterly lost all sense of duty towards God in this matter. And these things are true, only the reasons of them are not agreed on.

§. 4 And in things of this nature those who are called to the instruction of others, are carefully to avoid extremes. For he that condemns the righteous, and he that justifies the wicked, are both of them an abomination to the Lord. And several instances there are of the miscarriages of men on the one hand and the other. On the one, lay the sin of the Pharisees of old. When they had gotten the pretence of a command, they would burden it with so many rigid observances, in the manner of its performance, as should make it a yoke intolerable to their disciples; getting themselves the reputation of strict observers of the Law. But in truth they were not so wanting to their own ease and interest, as not to provide a secret dispensation for themselves. They would scarce put a finger to the burdens which they bound and laid on the shoulders of others. And this is the condition of all almost that has an appearance of religion or devotion in the Papacy. And a fault of the same nature, though not of so signal a provocation, others may fall into unadvisedly, who are free from their hypocrisy. They may charge and press both their own consciences, and other men's, above and beyond what God has appointed. And this they may do with a sincere intention to promote religion and holiness among men, by engaging them into the strictest ways of the profession of it. Now in the directions of the consciences of men about their duties to God, this is carefully to be avoided. For peace is only to be obtained in keeping steady and even to the rule. To transgress on the right hand whatever the pretence be, is to lie for God, which will not be accepted with him.

§. 5 On the other hand there lies a rock of far greater danger. And this consists in the accommodation of the laws, precepts and institutions of God, to the lusts, with the present courses and practices of men. This evil we have had exemplified in some of late, no less conspicuously than the fore-mentioned was in them of old. A mystery of iniquity to this purpose has been discovered not long since, and brought forth to light, tending to the utter debauchery of the consciences and lives of men. And in it lies the great contrivance, whereby the famous sect of the Jesuits have prevailed on the minds of many, especially of potentates and great men in the earth, so as to get into their hands the conduct of the most important affairs of Europe. And this abomination, as it is known, has lately been laid open by the diligence of some, in whom at once concurred a commendable care of Christian morality, and an high provocation in other things, by them who endeavoured to corrupt it. A search has been made into the writings which that sort of men have published, for the direction of the consciences of men in the practice of moral duties, or to their disciples, for their guidance upon confessions. And a man may say of the discovery, what the Poet said upon the opening of the House of Cacus:

Panditur extemplo foribus domus atra revulsis, Abstructaeque; boves, abjurataeque; rapinae, Caelo ostenduntur. Non secus ac si qua penitus viterra dehiscens, Infernas reseret sedes, & regna recludet, Pallida.

Such a loathsome appearance of vizards and pretences for the extenuating of sin, and countenancing of men in the practice of it, was never before represented to the eyes of men. The main of their design as is now manifest, has been so to interpret Scripture-laws, rules and precepts, as to accommodate them all to that course of corrupt conversation, which prevails generally in the world, even among them who are called Christians.

—Gratum opus Agricolis.

A work exceeding acceptable and obliging to all sorts of men, who if not given up to open atheism, would rejoice in nothing more, than in a reconciliation between the rule of their consciences and their lusts, that they might sin freely without trouble or remorse. To this end having learned the inclinations and temptations of men from their private confessions, and finding it a thing neither possible in itself, nor at all conducing to their own interest, to endeavour their reformation by, and recovery to the fixed stable rule of truth and duty, they have by their false glosses, subtle distinctions, and refined imaginations, made it to justify and countenance them in the highest abominations, and in ways leading constantly to the practice of them. And there is nothing in their whole course, which faithful interpreters of the mind of God ought more carefully to avoid, than a falling in any instances into that evil, which these men have made it their design to promote and pursue. The world indeed seems to be weary of the just, righteous, holy ways of God; and of that exactness in walking according to his institutions and commands, which it will be one day known that he does require. But the way to put a stop to this declension, is not by accommodating the commands of God to the corrupt courses and ways of men. The truths of God, and the holiness of his precepts, must be pleaded and defended though the world dislike them here, and perish hereafter. His Law must not be made to lackey after the wills of men, nor be dissolved by vain interpretations, because they complain they cannot, indeed because they will not comply with it. Our Lord Jesus Christ came not to destroy the Law and the Prophets, but to fulfill them, and to supply men with spiritual strength to fulfill them also. It is evil to break the least commandment, but there is a great aggravation of that evil in them that shall teach men so to do. And this cannot be done, but by giving such expositions of them, as by virtue whereof, men may think themselves freed from an obligation to that obedience, which indeed they do require. Therefore though some should say now as they did of old concerning any command of God, Behold what a weariness it is? and what profit is it to keep his ordinances? yet the Law of God is not to be changed to give them relief. We are therefore in this matter to have no consideration of the present course of the world, nor of the weariness of professors in the ways of strict obedience. The sacred truth and will of God in all his commands is singly and sincerely to be enquired after.

§. 6 And yet I will not deny but that there have been and are mistakes in this matter, leaning towards the other extreme. Directions have been given, and that not by a few, for the observation of a day of holy rest, which either for the matter of them or the manner prescribed, have had no sufficient warrant or foundation in the Scripture. For whereas some have made no distinction between the Sabbath as moral, and as Mosaical, unless it be merely in the change of the day, they have endeavoured to introduce the whole practice required on the latter into the Lord's Day. But we have already showed that there were sundry additions made to the command, as to the manner of its observance, in its accommodation to the Mosaical Pedagogie; besides that the whole required a frame of spirit suited thereunto. Others again have collected whatever they could think of, that is good, pious, and useful in the practice of religion, and prescribed it all in a multitude of instances, as necessary to the sanctification of this day; so that a man can scarcely in six days read over all the duties that are proposed to be observed on the seventh. And it has been also no small mistake, that men have laboured more to multiply directions about external duties, giving them out as it were by number or tale, than to direct the mind or inward man, in and to a due performance of the whole duty of the sanctification of the day, according to the spirit and genius of Gospel obedience. And lastly, it cannot be denied but that some, it may be measuring others by themselves, and their own abilities, have been apt to tie them up to such long tiresome duties, and rigid abstinences from refreshments, as have clogged their minds, and turned the whole service of the day into a wearisome bodily exercise, that profiteth little.

§. 7 It is not in my design to insist upon any thing that is in controversy among persons learned and sober. Nor will I now extend this discourse to a particular consideration of the especial duties required in the sanctification or services of this day. But whereas all sorts of men, who wish well to the furtherance and promotion of piety and religion in the world, on what reasons or foundations soever they judge that this day ought to be observed a holy rest to the Lord, do agree that there is a great sinful neglect of the due observation of it, as may be seen in the writings of some of the principal of those who cannot grant to it an immediate divine institution; I shall give such rules and general directions about it, as a due application whereof will give sufficient guidance in the whole of our duty therein.

§. 8 It may seem to some necessary, that something should be premised concerning the measure or continuance of the day to be set apart to a holy rest to the Lord. But it being a matter of controversy, and to me on the reasons to be mentioned afterwards, of no great importance, I shall not insist upon the examination of it, but only give my judgement in a word concerning it. Some contend that it is a natural day, consisting of 24 hours, beginning with the evening of the preceding day, and ending with the same of its own. And accordingly so was the Church of Israel directed (Leviticus 23:32): From even to even shall you celebrate your Sabbath; although that does not seem to be a general direction for the observation of the weekly Sabbath, but to regard only that particular extraordinary Sabbath, which was thus instituted; namely the day of Atonement on the tenth day of the seventh month, vers. 27. However suppose it to belong also to the weekly Sabbath; it is evidently an addition to the command particularly suited to the Mosaical Pedagogie, that the day might comprise the sacrifice of the preceding evening in the services of it, from an obedience whereunto we are freed by the Gospel. Neither can I subscribe to this opinion; and that because, (1) In the description and limitation of the first original seven days, it is said of each of the six that it was constituted of an evening and a morning; but of the day of rest there is no such description; it is only called the seventh day, without any assignation of the preceding evening to it. (2) A day of rest according to rules of natural equity, ought to be proportioned to a day of work or labor, which God has granted to us for our own use. Now this is to be reckoned from morning to evening (Psalm 104:20-23): You makes darkness and it is night, wherein all the beasts of the forest do creep; (from whose yelling the night has its name in the Hebrew tongue.) The young lions rear after their prey, and seek their meat from God. The Sun rises, they gather themselves together, and lay them down in their dens. Man goes forth to his work and his labor until the evening. The day of labor is from the removal of darkness and the night, by the light of the Sun, until the return of them again; which allowing for the alterations of the day in the several seasons of the year, seems to be the just measure of our day of rest. (3) Our Lord Jesus Christ who in his Resurrection gave beginning and being to the especial day of holy rest under the Gospel, rose not until the morning of the first day of the week, when the beamings of the light of the Sun began to dispel the darkness of the night; or when it dawned towards day, as it is variously expressed by the Evangelists. This with me, determines this whole matter. (4) Mere cessation from labor in the night, seems to have no place in the spiritual rest of the Gospel to be expressed on this day; nor to be by any thing distinguished from the night of other days of the week. (5) Supposing Christians under the obligation of the direction given by Moses before-mentioned; and it may entangle them in the anxious, scrupulous intrigues which the Jews are subject to, about the beginning of the evening itself, about which their greatest masters are at variance, which things belong not to the economy of the Gospel. Upon the whole matter, I am inclinable to judge, and do so; that the observation of the day is to be commensurate to the use of our natural strength; on any other day, from morning to night. And nothing is hereby lost that is needful to the due sanctification of it. For what is by some required as a part of its sanctification, is necessary and required as a due preparation thereunto. This therefore is our first rule or direction.

The first Day of the Week, or the Lords-Day, is to be set apart to the ends of an Holy Rest to God, by every one, according as his natural strength will enable him, to employ himself in his lawful occasions any other Day of the Week. There is no such certain standard or measure for the observance of the duties of this Day, as that every one who exceeds it, should by it be cut short, or that those who on important reasons come short of it, should be stretched out thereunto. As God provided in his services of old, that he who was not able to offer a bullock, might offer a dove, with respect to their outward condition in the world; so here there is an allowance also for the natural temperaments and abilities of men. Only whereas if persons of old had pretended poverty, to save their charge in the procuring of an offering, it would not have been acceptable, yes they would themselves have fallen under the curse of the Deceiver; so no more will now a pretence of weakness or natural inability, be any excuse to any for neglect or profaneness. Otherwise God requires of us, and accepts from us, according to what we have, and not according to what we have not. And we see it by experience, that some men's natural spirits will carry them out to a continuance in the outward observance of duties, much beyond, no doubly perhaps to what others are able, who yet may observe an Holy Sabbath to the Lord with acceptation. And herein lies the spring of the accommodation of these duties to the sick, the aged, the young, the weak, or persons any way distempered. God knows our frame, and remembers that we are dust; as also, that, that dust, is more discomposed, and weakly compacted in some than others. As thus the people gathered Manna of old, some more, some less, [illegible] every man according to his appetite, yet he that gathered much had nothing over, and he that gathered little had no lack (Exodus 16:17, 18). So is every one in sincerity according to his own ability, to endeavour the sanctifying of the Name of God in the duties of this Day; not being obliged by the examples or prescriptions of others, according to their own measures.

§. 9 Secondly, labor to observe this Day, and to perform the duties required in it, with a frame of mind becoming and answering the spirit, freedom and liberty of the Gospel. We are now to serve God in all things in the newness of the spirit, and not in the oldness of the letter (Romans 7:6), with a spirit of peace, delight, joy, liberty, and a sound mind. There were three reasons of the bondage servile frame of spirit, which was in the Judaical Church, in their observance of the duties of the Law, and consequently of the Sabbath.

First, the dreadful giving and promulgation of it on Mount Sinai, which was not intended merely to strike a terror into that generation in the wilderness, but through all ages, during that dispensation, to influence and awe the hearts of the people into a dread and terror of it. Hence the Apostle tells us that Mount Sinai gendered to bondage (Galatians 4:24), that is, the Law as given thereon, brought the people into a spiritually servile state, wherein although secretly on the account of the ends of the Covenant they were children and heirs, yet they differed nothing from servants (Chap. 4. 1, 3).

Secondly, the renovation and reinforcement of the old Covenant, with the promises and threatenings of it, which was to be upon them during the continuance of that state and condition. And although the Law had a new use and end now given to it, yet they were so in the dark, and the proposal of them attended with so great an obscurity, that they could not clearly look into the comfort and liberty finally intended therein. For the Law made nothing perfect; and what was of grace in the administration of it, was so veiled with types, ceremonies, and shadows, that they could not see into the end of the things that were to be done away (2 Corinthians 3:13).

Thirdly, the sanction of the Law by death increased their bondage. For as this in itself was a terror to them in their services, so it was expressive, and a representation of the original curse of the whole Law (Galatians 3:13). And hereby were they greatly awed and terrified, although some of them by especial grace were enabled to delight themselves in God and his ordinances.

And in these things was administered a spirit of bondage to fear, which by the Apostle is opposed to the spirit of adoption, whereby we cry Abba Father (Romans 8:15). Which, where it is, there is liberty; where the spirit of the Lord is there is liberty (2 Corinthians 3:17), and there only. And therefore although they boasted that they were the children of Abraham, and on that reason free and never in bondage; yet our Savior lets them know, that whatever they pretended, they were not free until the Son should make them so. And from these things arose those innumerable, anxious scrupulosities which were upon them in the observation of this Day, accompanied with the severe nature of those additions in its observation, which were made to the Law of it, as appropriated to them for a season.

Now all these things we are freed from under the Gospel.

We are not now brought to receive the Law from Mount Sinai, but are come to Mount Sion. So the Apostle at large (Hebrews 12:18, 19, 20, 21, 22, 23, 24). For you are not come to the Mount that might be touched; (that is, which naturally might be so by men's hands, though morally the touching of it was forbidden) and that burned with fire, nor to blackness, and darkness, and tempest. And the sound of a Trumpet, and a voice of words, which they that heard entreated that the Word should not be spoke to them any more; for they could not endure that which was commanded, and if so much as a Beast touch the Mountain it shall be stoned or thrust through with a dart. And so terrible was the sight, that Moses said, I exceedingly fear and quake; which it seems were the words he used, where it is on this occasion said of him, And Moses spake, but nothing is added of what he said (Exodus 19:19). Which things are insisted on by him to shew the grounds of that bondage which the People were in under the Law; whereunto he adds, But you are come to Mount Sion, to the City of the living God, the heavenly Jerusalem; Jerusalem that is above, which is free, which is the mother of us all (Galatians 4:26). That is, we receive the Law of our Obedience from Jesus Christ, who speaks from Heaven, to be observed with a spirit of liberty.

The Old Covenant is now absolutely abolished, nor is the remembrance of it any way revived (Hebrews 8:13). It has no influence into, nor upon the minds of Believers. They are taken into a Covenant full of grace, joy and peace. For the Law was given by Moses but grace and truth came by Jesus Christ (John 1:17).

In this Covenant they receive the Spirit of Christ; or Adoption to serve God without legal fear (Luke 1:74; Romans 8:15; Galatians 4:6). And there is not any thing more insisted on in the Gospel, as the principal privilege thereof. It is indeed nothing to have liberty in the Word and Rule, unless we have it in the Spirit and Principle. And hereby are we delivered from that anxious solicitude about particular instances in outward duties, which was a great part of the yoke of the People of old.

Hence we may in all our duties look on God as a Father. By the Spirit of his Son, we may in them all cry Abba Father. For through Christ we have an access in one Spirit to the Father (Ephesians 2:18). To God as a Father; as one that will not always chide; that does not watch our steps for our hurt, but remembers that we are but dust. One who ties us not up to rigid exactness in outward things, while we act in a holy spirit of filial obedience as his sons or children. And there is great difference between the duties of servants and children; neither has a Father the same measure of them. The consideration hereof, regulated by the general Rules of the Scripture, will resolve a thousand of such scruples as the Jews of old while servants were perplexed withal.

Hence we come to know that he will be worshipped in spirit and in truth. Therefore he more minds the inward frame of our hearts wherewith we serve him, than the mere performance of outward duties, which are alone so far accepted with him, as they are expressions and demonstrations thereof. If then, in the observation of this Day, our hearts are single and sincere in our aims at his Glory with delight, it is of more price with him than the most rigid observation of outward duties, by number and measure.

Therefore the minds of Believers are no more influenced to this duty by the curse of the Law, and the terror thereof, as represented in the threatened penalty of death. The Authority and Love of Jesus Christ are the principal causes of our Obedience. Hence our main duty lies in an endeavour to get spiritual joy and delight in the services of this Day; which are the especial effects of spiritual liberty. So the Prophet requires, that we should call the Sabbath our delight, holy and honorable of the Lord (Isaiah 58:13). As also, that on the other side we should not do our own pleasure, nor do our own ways, nor find our own pleasure, nor speak our own words. And these Cautions seem to regard the Sabbath absolutely, and not as Judaical. But I much question whether they have not in the interpretation of some, been extended beyond their original intention. For the true meaning of them is no more but this; that we should so delight ourselves in the Lord on his holy Day, as that being expressly forbidden our usual labor, we should not need for want of satisfaction in our duties, to turn aside to our own pleasures, and vain ways, which are only our own, to spend our time, and pass over the Sabbath; a thing complained of by many; from where sin and Satan have been more served on this Day, than on all the Days of the Week beside. But I no way think, that here is a restraint laid on us from such Words, Ways, and Works, as neither hinder the performance of any religious duties belonging to the due celebration of the worship of God on the Day, nor are apt in themselves to unframe our spirits, or divert our affections from them. And those whose minds are fixed in a spirit of liberty to glorify God in and by this Day of Rest, seeking after Communion with him in the ways of his worship, will be to themselves a better Rule for their Words and Actions; than those who may aim to reckon over all they do or say, which may be done in such a manner, as to become the Judaical Sabbath, much more than the Lord's-Day.

§. 10 Thirdly, Be sure to bring good and right principles to the performance of the duty of keeping a Day of Rest holy to the Lord. Some of these I shall name, as confirmed expressly in, or drawn evidently from the preceding Discourses.

1. Remember that there is a weekly rest, or a holy rest of one day in the week, due to the solemn work of glorifying God as God. Remember the Sabbath to keep it holy. We have had a week to our own occasions, or we have a prospect of a week in the patience of God for them. Let us remember that God puts in for some time with us. All is not our own. We are not our own lords. Some time God will have to himself from all that own him in the world. And this is that time, season, or day. He esteems not himself acknowledged, nor his sovereignty owned in the world, without it. And therefore this day of rest he required, the first day as it were that the world stood upon its legs; has done so all along, and will do so to the last day of its duration. When he had made all things, and saw that they were good, and was refreshed in them, he required that we should own and acknowledge his goodness and power therein. This duty we owe to God, as God.

(2) That God appointed this day, to teach us, that as he rested therein, so we should seek after rest in him here, and look on this day as a pledge of eternal rest with him hereafter. So was it from the beginning. This was the end of the appointment of this day. Now our rest in God in general consists in two things: (1) In our approbation of the works of God, and the law of our obedience, with the Covenant of God thereon. These things are expressive of, and do represent to us the goodness, righteousness, holiness, faithfulness, and power of God. For these, and with respect to them, are we to give glory to him. What God rests in, he requires that through it, we should seek for our rest in him. As this was the duty of man in innocency, and under the law, so it is ours now much more. For God has now more eminently and gloriously unveiled and displayed the excellencies of his nature, and the counsels of his wisdom, in and by Jesus Christ, than he had done under the first Covenant. And this should work us to a greater and more holy admiration of them. For if we are to acknowledge, that the law is holy, just, and good, as our Apostle speaks, although it is now useless as to the bringing of us to rest in God; how much more ought we to own and subscribe to the Gospel, and the declaration that God has made of himself therein, that so it is. (2) In an actual solemn compliance with his will, expressed in his works, law, and Covenant. This brings us to present satisfaction in him, and leads us to the full enjoyment of him. This is a day of rest; but we cannot rest in a day, nor any thing that a day can afford; only it is a help and means of bringing us to rest in God. Without this design, all our observation of a Sabbath is of no use nor advantage. Nothing will from there redound to the glory of God, nor the benefit of our own souls. And this they may do well to consider who plead for the observation of the seventh day precisely. For they do profess thereby that they seek for rest in God, according to the tenor of the first Covenant. That they approve of, and that they look (by that profession) to be brought to rest by; though really, and on other principles, they do otherwise. Whatever then be the Covenant wherein we walk with God, the great principle which is to guide us in the holy observation of this day, is, that we celebrate the rest of God in that Covenant, approve of it, rejoice in it, and labor to be partakers of it, whereof the day itself is given us as a pledge. We must therefore,

(3). Remember, that we have lost our original rest in God by sin. God made us upright, in his own image, meet to take our rest, satisfaction, and reward in himself, according to the tenor of the law of our creation, and the Covenant of Works established thereon. Hereof the seventh day was a token and pledge. All this we must consider that we have lost by sin. God might justly have left us in a wandering condition, without either rest, or any pledge of it. Our reparation indeed is excellent and glorious; yet so, as that on our part the loss of our former estate was shameful, and in the remembrance whereof we ought to be humbled. And hence we may know, that it is in vain for us to lay hold of the seventh day again, which is but an attempt to return into the garden after we are shut out, and kept out by a flaming sword. For although it was made use of as a type and shadow under the law; yet to us who must live on the substance of things, or not at all, it cannot be possessed with robbery: and is of no use when attained. For, we are to remember,

(4) That the Rest in God, and with God, which we now seek after, enter into, and celebrate the pledge of, using the means for the farther enjoyment of it, in the observation of this Day, is a Rest by a Recovery, by a Reparation in Jesus Christ. There is now, a new Rest of God, and a new Rest for us in God. God now rests, and is refreshed in Christ, in his Person, in his Works, in his Law, in the Covenant of Grace in him; in all these things is his soul well pleased. He is the Brightness of his Glory, and the express Image of his Person; making a far more glorious representation of him, than did the works of Creation of old, which yet he had left such impressions of his goodness, power and wisdom upon, as that he rested in them, was refreshed on them, and appointed a Day for man to rest in his approbation of them, and giving glory to him for them. How much more is it so with him, with respect to this glorious Image of the invisible God. This he now deals with us in; for as of old, he commanded light to shine out of darkness, whereby we might see and behold his glory which he had implanted, and was implanting on the work of his hands, so now he shines into our hearts, to give the light of the knowledge of his glory, in the face of Jesus Christ (2 Corinthians 4:6). That is, he enables us to behold all the excellencies of his nature, made manifest in the person and works of Jesus Christ. The way also of bringing them to him, through Christ, who had by sin come short of his glory, is that which he approves of, is delighted with, and rests in, giving us a pledge thereof in this Day of Rest. Herein lies the principal duty of this Day's observances; namely, to admire this retrieval of a Rest with God, and of a Rest for God in us. This is the fruit of eternal wisdom, grace and goodness, love and bounty. This, I say, belongs to the sanctification of this Day, and this ought to be our principal design therein; namely, in it to give glory to God, for the wonderful recovery of a Rest for us with himself, and an endeavour to enter by faith and obedience into that Rest. And for those ends and purposes, are we to make use of all the sacred ordinances of worship, wherein, and whereby this Day is sanctified to the Lord.

(5) That in the observation of the Lord's-day, which is the first day of the week, we subject our consciences immediately to the authority of Jesus Christ, the Mediator, whose Day of Rest originally it was, and which thereby, and for that reason is made ours. And hereby in the observation of this Day, have we fellowship with the Father and his Son Jesus Christ. Of old there was nothing appeared in the Day, while the seventh Day was in force, but the Rest of God the Creator, and his sovereign authority intimated to us thereby, for the observing of a holy Rest to him, according to the tenor of the first Covenant. But now the immediate foundation of our Rest on the Lord's-day, is the Lord's Rest, the Rest of Christ, when upon his Resurrection he ceased from his works, as God did from his own. This gives great direction and encouragement in the duty of observing this Day aright. Faith truly exercised in bringing the soul into an actual subjection to the authority of Christ in the observance of this Day, and directing the thoughts to a contemplation of the Rest that he entered into after his works, with the Rest that he has procured for us to enter into with him, does more thereby towards the true sanctification of this Day, than all outward duties can do, performed with a legal spirit, when men are in bondage to the command as taught to them, and dare not do otherwise. God in several places instructs the Israelites, what account they shall give to their children concerning their observation of sundry rites and ceremonies that he had instituted in his worship (Exodus 13:14). And it shall be when your son asks you in time to come, saying, What is this? that you shall say to him, By strength of hand the Lord brought us out of the Land of Egypt, &c. It was in remembrance of such works of God among them, whereof those rites were a token and representation. And we have here a special observance in the worship of God; what account can we give to ourselves, and our children, concerning our observation of this Day holy to the Lord? Must we not say, no, may we not do so with joy and rejoicing, that whereas we were lost and undone by sin, excluded out of the Rest of God, so far as that the law of the observation of the outward pledge of it, being attended with the curse, was a burden and no relief to us; our Lord Jesus Christ the Son of God undertook a great work to make peace for us, to redeem and save us; and when he had so done, and finished his work, even the erecting of the new heavens and new earth wherein dwells righteousness, he entered into his Rest, and thereby made known to us, that we should keep this Day as a day of a holy Rest to him; and as a pledge that we have again given to us, an entrance into Rest with God.

(6) We are then to remember, that this Day is a pledge of our eternal Rest with God. This is that whereunto these things do tend. For therein will God glorify himself in the full accomplishment of his great design, in all his works of power and grace. And this is that which ultimately we aim at. We do at best in this world but enter into the Rest of God; the full enjoyment of it is reserved for eternity. Hence that is usually called our everlasting Sabbath; as that state wherein we shall always rest with God, and always give glory to him. And this Day is a pledge hereof on sundry accounts.

Because thereon, God as it were calls us aside out of the world, to an immediate converse with himself. Israel never had a more dreadful day, than when they were called out of their tents, from their occasions, and all worldly concerns, [〈 in non-Latin alphabet 〉], in occursum Jehovae, to a meeting with the Lord (Exodus 19). God called them aside to meet and converse with him. But it was to Mount Sinai that he called them; which was altogether on a smoke, because the Lord descended in fire (verse 18). Hence although they had been preparing themselves for it sundry days, they were not able to bear the terror of God's approach to them. But under the Gospel, we are this day called out of the world, and off from our occasions, to converse with God, to meet him at Mount Sion (Hebrews 12). Here he does not give us a fiery law, but a gracious Gospel; does not converse us with thunder and lightning, but with the sweet still voice of mercy in Jesus Christ. And as this requires due thoughts of heart in us to prepare us for it; so it is in itself a great and unspeakable privilege, purchased for us by Christ. And herein have we a pledge of rest with God above; when he shall call us off from all relations, all occasions of life, all our interests and concerns in this world, and eternally set us apart to himself. And undoubtedly that it may be such a pledge to us, it is our duty to take off our minds and souls, as far as we are able, from all occasions of life, and businesses of this world, that we may walk with God alone on this day. Some indeed do think this a great bondage. But so far as they do so, and so far as they find it so, they have no interest in this matter. We do acknowledge that there are weaknesses attending the outward man, through the frailty and imbecility of our natures, and therefore have before rejected all rigid, tiresome services. And I do acknowledge that there will be repining and rebelling in the flesh against this duty. But he who really judges in his mind, and whose practice is influenced and regulated by that judgment, that the segregation of a day from the world, and the occasions of it, and a secession to communion with God thereon, is grievous, and burdensome, and that which God does not require, nor is useful to us, must be looked on as a stranger to these things. He to whom the worship of God in Christ is a burden or a bondage; who says, behold what a weariness it is, that thinks a day in a week to be too much and too long to be with God in his especial service, is much to seek, I think, of his duty. Alas! what would such persons do if they should ever come to Heaven, to be taken aside to all eternity to be with God alone, who think it a great bondage to be here diverted to him for a day? They will say it may be, Heaven is one thing, and the observation of the Lord's-Day is another; were they in Heaven they doubt not but they should do well enough. But for this observation of the Lord's-Day they know not what to say to it. I confess they are so; they are distinct things, or else one could not be the pledge of the other. But yet they both agree in this, that they are a separation and secession from all other things to God. And if men have not a principle to like that in the Lord's-Day, neither would they like it in Heaven, should they ever come there. Let us then be ready to attend in this matter, to the call of God, and go out to meet him. For where he places his name as he does on all his solemn ordinances, there he has promised to meet us. And so is this day to us a pledge of Heaven.

It is so in respect of the duties of the day, wherein the sanctification of the name of God in it does consist. All duties proper and peculiar to this day, are duties of communion with God. Everlasting, uninterrupted immediate communion with God, is Heaven. Carnal persons had rather have Mahomet's Paradise, than Christ's Heaven. But this is that which believers aim at; eternal communion with God. Hereof are the duties of this day, in a right holy performance, an assured pledge. For this is that which in them all we aim at, and express according to the measure of our light and grace. Hereon, we hear him speak to us, in his Word; and we speak to him, in prayers, supplications, praises, thanksgivings, in and by Jesus Christ. In all, our aim is to give glory to him, which is the end of Heaven, and to be brought nearer to him, which is its enjoyment. In what God is pleased hereby to communicate to our souls, and in what by the secret and invisible supplies of his grace, and Spirit, he carries out our hearts to, lie and consist those first fruits of glory, which we may be made partakers of in this world. And the first fruits are a pledge of a full harvest; God gives them to us for that end, that they may be so. This then are we principally to seek after in the celebration of the ordinances of God, whereby we sanctify his name on this day. Without this, bodily labor in the outward performance of a multitude of duties, will profit little. Men may rise early, and go to bed late, and eat the bread of care and diligence all the day long; yet if they are not thus in the Spirit, and carried out to spiritual communion with God, in the services of the day, it will not avail them. Whatever there be either in the service itself performed, or in the manner of its performance, or the duration of it, which is apt to divert or take off the mind from being intent hereon, it tends to the profanation rather than the sanctification of this day.

The rest of the day, is also a pledge of our rest with God. But then this rest is not to be taken for a mere bodily cessation from labor, but in that extent wherein it has before been at large described.

These are some of the rules which we are to have a respect to in our observation of this day. A due application of them to particular occasions and emergencies, will guide us through the difficulties of them. Therefore did I choose rather to lay them thus down in general, than to insist on the determination of particular cases, which when we have done all, must be resolved into them, according to the light and understanding of them who are particularly concerned.

§. 11 It remains that we offer some directions, as to the duties themselves, wherein the sanctification of this day does consist. And this I shall do briefly. It has been done already at large by others; so as that from there they have taken occasion to handle the nature of all the religious duties, with the whole manner of their performance, which belong to the service of this day, which does not properly appertain to this place. I shall therefore only name the duties themselves which have a respect to the sanctification of the day, supposing the nature of them, and the due manner of their performance, to be otherwise known.

Now these duties are of two sorts; (1) Preparatory for the day; and (2) Such as are actually to be attended to in it.

§. 12 (1) There are duties preparatory for it. For although as I have declared, I do not judge that the preceding evening is to be reckoned to this holy rest as a part of it; yet doubtless it ought to be improved, to a due preparation for the day ensuing. And hereby the opinion of the beginning of the Sabbatical rest with the morning is put into as good a condition for the furtherance of the duties of piety and religion, as the other about its beginning in the evening preceding. Now preparation in general is necessary;

(1) On the account of the greatness and holiness of God with whom in an especial manner we have to do. The day is his. The duties of the day are his prescriptions. The privileges of the day are his gracious concessions; he is the beginning and ending of it. And we observed before, on this day, he calls us aside to a converse with himself. And certainly, some special preparation of our hearts and minds is necessary hereunto. This belongs to the keeping of our foot when we go to the house of God (Ecclesiastes 5:1), namely, to consider what we are to do, whither we are going, to whom we make our approaches, in the solemn worship of God. The rule which he gives (Leviticus 10:3) is moral, perpetual or everlasting: I will be sanctified in them that come nigh me, and before all the people I will be glorified. He loves not a rude careless rushing of poor sinners upon him, without a sense of his greatness, and a due reverence of his holiness. Hence is that advice of our Apostle (Hebrews 12:28, 29): Let us have grace, be graciously prepared in our hearts and minds, whereby we may serve God acceptably with reverence and godly fear; for our God is a consuming fire. And this will not be answered by mere bodily postures of veneration. Hence there is a due preparation necessary.

(2) It is so, from our own distractions and entanglements in the businesses and occasions of life. I speak not of such who spend the whole week in the pursuit of their lusts and pleasures; whose Sabbath-rest has an equal share in profaneness, with all other parts of their lives. But we treat of those who in general make it their design to live to God. The greatest part of these I do suppose to be engaged industriously, in some calling or course of life. And these things are apt to fill their minds, as well as to take up their time, and much to conform them to their own likeness. Much converse with the world, is apt to beget a worldly frame in men, and earthly things will taint the mind with earthliness. And although it be our duty, in all our secular occasions also, to live to God, and whether we eat or drink to do all things to his glory; yet they are apt to unframe the mind, so as to make it unready to spiritual things, and heavenly contemplations. There is a command indeed that we should pray always; which at least requires of us, a readiness of mind to lay hold of all occasions and opportunities for prayer; yet none will deny, but that there is great advantage in a due preparation for that, and all other duties of religion. To empty therefore and purge our minds of secular earthly businesses, designs, projections, accounts, dependencies of things one on another, with reasonings about them, as far as in us lies, is a duty required of us, in all our solemn approaches to God. And if this be not done, but men go full of their occasions into religious services, they will by one means or other return upon them, and prevail upon them to their disturbance. Great care is to be taken in this matter; and those who constantly exercise themselves to a good conscience herein, will find themselves fitted for the duties of the day to a good success.

§. 13 For these preparatory duties themselves, I should refer them to three heads, if the reader will take along with him these advertisements.

1. That I am not binding burdens on men or their consciences, nor tying them up to strict observances, under the consideration of sin, if not precisely attended to. Only I desire to give direction, such as may be helpful to the faith and obedience of those who in all things desire to please God. And if they apply themselves to those ways in other instances which they find more to their own edification, all is done that I aim at.

2. That I propose not these duties, as those which fall under an especial command, with reference to this season; but only as such which being commanded in themselves, may with good spiritual advantage be applied to this season. From where it follows,

3. That if we are by necessary occasions, at any time diverted from attending to them, we may conclude that we have lost an opportunity or advantage, not that we have contracted the guilt of sin; unless it be from the occasion itself, or some of its circumstances.

§. 14 These things premised, I shall recommend to the godly reader a threefold preparatory duty to the right observation of a day of holy rest to the Lord: (1) Of meditation; (2) Of supplication; (3) Of instruction, to such as have others depending on them.

(1) Of Meditation; and this answers particularly the reasons we have given for the necessity of these preparatory duties. For herein are the minds of believers, to exercise themselves to such thoughts of the majesty, holiness, and greatness of God, as may prepare them to serve him with reverence and godly fear. The nature of the duty requires, that this meditation should first respect God himself; and then the day and its services in its causes and ends. God himself, I say, not absolutely, but as the cause and author of our Sabbatical Rest. God is to be meditated on with respect to his majesty, greatness, and holiness, in all our addresses to him in his ordinances. But a peculiar consideration is to be had of him, as the especial author of that ordinance which we address ourselves to the celebration of, and so to make our access to him therein. His rest therefore in Jesus Christ, his satisfaction and complacency in the way and Covenant of Rest for us through him, are the objects of a suitable meditation in our preparation for the observance of this Day of Rest. But especially the person of the Son, whose works and rest thereon, is the foundation of our evangelical rest on this holy day, is to be considered. It were easy to supply the reader with proper meditations on these blessed subjects, for him to exercise himself in as he finds occasion: but I intend only directions in general, leaving others to make application of them according to their ability.

Again; the day itself and its sacred services are to be thought upon. The privileges that we are made partakers of thereby; the advantages that are in the duties of it, and the duties themselves required of us, should be well digested in our minds. And where we have an habitual apprehension of them, yet it will need to be called over and excited. To this end those who think meet to make use of these directions, may do well to acquaint themselves with the true nature of a Sabbatical Rest, from what has been before discoursed. It will afford them other work for faith and thankfulness, than is usually taken notice of, by them who have no other notion of it, than merely a portion of time set apart to the solemn worship of God. There are other mysteries of God and his love, other directions for our obedience to God in it, than are commonly taken notice of. By these means the ends of preparatory duties above mentioned, will be effected; the mind will be filled with due reverential apprehensions of God on the one hand, and disentangled on the other from those cares of the world, and other cumbersome thoughts, wherewith the occasions of life may have possessed it.

§. 15 Secondly, Supplication; that is prayer with especial respect to the duties of the day. This is the life of all preparation for every duty. It is the principal means whereby we express our universal dependance on God in Christ, as also work our own hearts to a sense of our indigent estate in this world, with all our especial wants, and the means whereby we obtain that supply of grace, mercy, and spiritual strength, which we stand in need of, with respect to the glory of God, with the increase of holiness and peace in our own souls. Special directions need not be given about the performance of this known duty. Only I say, some season for it, by way of preparation, will be an eminent means to further us in the due sanctification of the name of God on this day. And it must be founded on thanksgiving for the day itself, with the ends of it, as an advantage for our converse with God in this world. His goodness and grace in this condescension and care, are to be acknowledged and celebrated. And in the petitory part of preparatory prayer, two things are principally to be regarded; (1) A supply of grace from God, the God and fountain of it. And herein respect must be had, (1) To that grace, or those graces, which in their own nature are most immediately serviceable to the sanctification of the name of God in this ordinance. Such are reverence of his authority, and delight in his worship. (2) Such graces in particular, as we have found advantage by in the exercise of holy duties, as it may be contriteness of spirit, love, joy, peace. (3) Such as we have experienced the want of, or a defect in ourselves as to the exercise of them on such occasions; as it may be diligence, steadfastness, and evenness of mind. (2ly,) A removal of evils, or that God would not lead us into temptation but deliver us from evil. And herein a regard is to be had, (1) To the temptations of Satan. He will be casting his fiery darts in such a season. He is seldom busier than upon our engagement into solemn duties. (2) To the inconstancy, wavering and distraction of our own minds. These are indeed a matter of unspeakable abasement, when we consider aright the majesty of God with whom we have to do. (3) To undue, and unjust offences against persons and things, that we may lift up pure hands to God without wrath and without doubting. Sundry things of the like nature might be instanced in, but that I leave all to the great direction (Romans 8:26, 27).

§. 16 Thirdly, Instruction. This in such cases was peculiarly incumbent on the people of old; namely that they should instruct their children and their families in the nature of the ordinances whereby they worshipped God. This is that which God so commended in Abraham (Genesis 18:19). I know, says he, Abraham, that he will command his children and his household after him, and they shall keep the way of the Lord, to do justice and judgement. In which expression the nature and observance of all ordinances is required. Thus is it incumbent on them who have others under their charge, to instruct them in the nature of this service which we observe to the Lord. It may be this is not, this will not be necessary upon every return of this day. But that it should be so done at some appointed season, no man that endeavours to walk uprightly before God, can deny. And the omission of it has probably caused the whole service among many, to be built on custom and example only. Hereon has that great neglect of it which we see, ensued.

For the power of their influence will not long abide.

§. 17 We have done with preparatory duties. Come we now to the day itself; the duties whereof I shall pass through with an equal brevity. And they are of two sorts; (1) Public; (2) Private; whereof the former are the principal, and the latter subordinate to them. And those of the latter sort are either personal, or domestical.

§. 18 The public duties of the Day are principally to be regarded. By public duties, I intend the due attendance to, and the due performance of all those parts of his solemn worship, which God has appointed to be observed in the Assemblies of his People, and in the manner wherein he has appointed them to be observed. One end of this Day is to give glory to God in the celebration of his solemn worship. That this may be done aright, and to his glory, he himself has appointed the ways and means, or the ordinances and duties wherein it does consist. Without this, we had been at an utter loss, how we might sanctify his Name or ascribe glory to him. Most probably we should have set up the calves of our own imaginations to his greater provocation. But he has relieved us herein, himself appointing the worship which he will accept. Would we therefore give full direction in particular, for the right sanctifying of the Name of God on this Day; we ought to go over all the ordinances of worship which the Church is bound to attend to, in its Assemblies. But this is not my present purpose. Besides somewhat of that kind has been formerly done in another way. I shall therefore here content myself, to give some general rules for the guidance of men in the whole. As,

(1) That the public and solemn worship of God is to be preferred above that which is private. They may be so prudently managed, as not to interfere, nor ordinarily to entrench on one another. But wherever on any occasion they seem so to do, the private are to give place to the public. For one chief end of the sacred setting apart of this Day, is the solemn acknowledgement of God, and the performance of his worship in Assemblies. It is therefore a marvellous undue custom, on the pretence of private duties, whether personal or domestic, to abate any part of the duties of solemn Assemblies. For there is in it, a setting up of our own choice and inclinations against the wisdom and authority of God. The end of the Day is the solemn worship of God; and the end is not to give way to the most specious helps and means.

(2) Choice is to be made of those Assemblies for the celebration of public worship, where we may be most advantaged as to the ends of them in the sanctification of this Day, so far as it may be done without breach of any order appointed of God. For in our joining in any concurrent acts of religious worship, we are to have regard to helps suited to the furtherance of our own faith and obedience. And also because God has appointed some parts of his worship, as in their own nature and by virtue of his appointment are means of conveying light, knowledge, grace, in spiritual supplies to our souls, it is certainly our duty to make choice and use of them, which are most meet so to do.

(3) For the manner of our attendance on the public worship of God, with reverence, gravity, order, diligence, attention, though it be a matter of great use and moment, yet not of this place to handle; nor does it here belong to us, to insist on those ways whereby we may excite particular graces to due actings of themselves, as the nature of the duties wherein we are engaged does require.

§. 19 (4) Although the Day be wholly to be dedicated to the ends of a sacred rest before insisted on; yet,

1. Duties in their performance drawn out to such a length as to beget wearisomeness and satiety, tend not to edification, nor do any way promote the sanctification of the Name of God in the worship itself. Regard therefore in all such performances is to be had, (1) To the weakness of the natural constitution of some, the infirmities and indispositions of others, who are not able to abide in the outward part of duties, as others can. And there is no wise shepherd, but will rather suffer the stronger sheep of his flock, to lose somewhat of what they might reach to in his guidance of them, than to compel the weaker to keep pace with them to their hurt, and it may be their ruin. Better a great number should complain of the shortness of some duties who have strength and desires for a longer continuance in them, than that a few who are sincere should be really discouraged by being overburdened, and have the service thereby made useless to them. I always loved in sacred duties, that of Seneca concerning the orations of Cassius Severus when they heard him; Timebamus ne desineret; we were afraid that he would end. (2) To the spiritual edge of the affections of men, which ought to be whetted, and not through tediousness in duties abated and taken off. Other things of a like nature might be added, which for some considerations I shall forbear.

2. Refreshments helpful to nature, so far as to refresh it, that it may have a supply of spirits to go on cheerfully in the duties of holy worship, are lawful and useful. To macerate the body with abstinences on this Day, is required of none; and to turn it into a fast, or to fast upon it, is generally condemned by the ancients. Therefore, to forbear provision of necessary food for families on this Day, is Mosaical; and the enforcement of the particular precepts, about not kindling fire in our houses on this Day, baking and preparing the food of it the Day before, cannot be insisted on without a re-introduction of the seventh Day precisely, to whose observation they were annexed, and thereby of the law and spirit of the old Covenant. Provided always that these refreshments be, (1) Seasonable for the time of them, and not when public duties require our attendance on them. (2) Accompanied with a singular regard to the rules of temperance: as (1) That there be no appearance of evil. (2) That nature be not charged with any kind of excess, so far as to be hindered rather than assisted in the duties of the Day. (3) That they be accompanied with gravity, and sobriety, and purity of conversation. Now whereas these things are in the substance of them required of us in the whole course of our lives, as we intend to please God, and to come to the enjoyment of him, none ought to think an especial regard to them on this Day, to be a bondage, or troublesome to them.

3. Labor, or pains for the enjoyment of the benefit and advantage of the solemn assemblies of the Church, and in them of the appointed worship of God, is so far from entrenching on the rest of this day, that it belongs to its due observation. A mere bodily rest is no part of religious worship in itself, nor does it belong to the sanctification of this day, any farther than as it is a means for the due performance of the other duties belonging to it. We have no bounds under the Gospel for a Sabbath-day's journey, provided it be for Sabbath ends. In brief, all pains or labor, that our station and condition in this world, that our troubles which may befall us, or any thing else make necessary, as that without which we cannot enjoy the solemn ends and uses of this holy day of rest, are no way inconsistent with the due observation of it. It may be the lot of one man to take so much pains, and to travel so far for and in the due celebration of the Lord's day, as if another should do the like without his occasions and circumstances, it would be a profanation of it.

4. Labor in works of charity and necessity, such as are to visit the sick, to relieve the poor, to help the distressed, to relieve or assist creatures ready to perish, to supply cattle with necessary food, is allowed by all, and has been by many spoken to.

5. For sports and such like recreations, and their use on this day, I refer the reader to laws of sundry Emperors and nations concerning them. See of Constant. leg. omnes cap. de Feriis, Theodosius and Arcadius ibid. and of Leo and Authemius, in the same place of the Code; of Charles the Great, Capilular. lib. 1. cap. 81. lib. 5. cap. 188. The sum of them all is contained in that exhortation which Ephram Syrus expresseth in his Serm. de diebus Festis: Festivitates Dominicas honorare studiose contendite, celebrantes eas non panegyrice, sed divine; non mundane, sed spiritualiter; non instar Gentilium, sed Christianorum. Quare non portarum frontes coronemus; non choreaes ducamus, non choram exornemus; non tibiis & citharis auditum affaeminemus, non mollibus vestibus induamur, nec cingulis undique auro radiantibus cingamur; non comessationibus & ebrietatibus dediti simus, verum ista relinquamus eis quorum Deus venter est, & gloria in confusione justorum.

§. 20 For private duties both personal and domestic, they are either antecedent or consequent to the solemn public worship, as usually for time it is celebrated among us. These consisting in the known religious exercises of prayer, reading the Scripture, meditation, family instructions from the advantage of the public ordinances, they are to be recommended to every one's conscience, ability and opportunity, as they shall find strength and assistance for them.