these few significant words. For I cannot help thinking that the bodily rest or cessation from labour, which is afterwards enjoined, derives its chief value from its subserviency to those spiritual exercises by which the Sabbath is most eminently sanctified; and that it ought principally to be considered as a description of the means to aid us in the duties of religious worship. I think it proper to mention this distinction, because some have contended, that resting from labour is all that is meant by keeping holy the Sabbath: but surely it cannot be thought that God, who is a pure and holy Spirit, would deliver a law with such solemnity, for so mean and low a purpose as this. He who so frequently declares, that the rites and ceremonies of his own appointment were no farther acceptable to him than as they represented spiritual blessings, and were improved for promoting internal purity, cannot be supposed to take pleasure in mere inactivity, or to have appointed a weekly day of rest, solely for the indulgence of the body. Besides, this expression of sanctifying or keeping holy, not only imports a separation from common use, but likewise a consecration to a sacred or religious use. In this sense it is always employed in the Old Testament, either when it is applied to the persons of the priests, or to the vessels of the sanctuary; and no reason can be given why it should be taken in a lower sense here, or why it should import any thing less than that the day is set apart for the service of God, and ought to be employed in the duties of religious worship-I shall, in the

1st place, Give you a general account of these duties. And then we shall see more clearly, in the

2d place, What things ought to be avoided by us, as inconsistent with the scope and design of this command

ment.

In general, then, we are bound to sanctify this day, by assembling together for the public worship of God, that as many as can conveniently meet in one place may join in paying homage to their common Lord; and thus contribute their endeavours to make him glorious in the eyes of the world around him. For this we ought to prepare ourselves, by the more private exercises of familyworship. And because our hearts are naturally indisposed for such divine and heavenly employments, it is both reasonable and necessary, that each person apart should spend a competent time in reading and meditating on the word of God, and implore his presence and his blessing, by humble prayer, in the secret retirements of the closet. It will also be of considerable use, to render these several kinds of religious worship more beneficial to us, that, when occasion offers, we should discourse together on divine subjects, in order to increase our knowledge of spiritual things, and to fix upon our minds a more lively sense of God and of our duty.

1st. I say, we are bound to sanctify this day by a punctual and devout attendance upon the public ordinances of religion, assembling together in the name of the Lord, to offer up the sacrifices of prayer and praise; to hear his word explained and applied; and especially to partake, as often as we have opportunity, of the holy sacrament of the Lord's Supper, the memorial of our Saviour's death, and the pledge of his second coming. In such duties as these, did the people of God in former times chiefly employ themselves on the Holy Sabbath. Under the old dispensation, sacrifices were offered, and incense burnt in the temple, and the law was publicly read and explained, both at Jerusalem and other cities of Judea, where synagogues were built for that very end. After the resurrection of Christ, the apostles and

primitive Christians met together statedly on the first day of the week, that they might join in celebrating that great and propitious event, and in performing other acts of social religion. And ought not we to sanctify the Lord's day in the same manner? We are blessed with the ordinances of the gospel regularly, and I hope, purely dispensed. We have places set apart for public worship, and are countenanced in the exercise of it by lawful authority, and therefore it must discover a strange perverseness of temper, and an unpardonable contempt both of God and man, to withdraw from the place of public worship, and, on any pretence whatsoever, to refuse to bear a part in such a becoming and rational service. But,

2dly. That the public worship may have a greater efficacy, and that our minds may be better disposed to. enter into it, it is the duty of each family apart to spend some time, both before and after the public service, in reading the Holy Scriptures, and in joining together in prayer and thanksgiving to God. Were this practised in a serious and devout manner, we might expect to see better days, and more fruitful and joyful Sabbaths than any we have yet seen. A congregation composed of a number of holy families, just come from conversing with God at home, to worship him together in the house of prayer, would be indeed a lovely sight, and could not fail to be honoured with the special marks of divine favour. We have some illustrious examples of family-religion recorded in the Old Testament; but what chiefly ought to engage the attention of Christians, is that our blessed Lord himself was pleased to become a pattern to us in this matter. In the intervals of his public work, we find him frequently retiring with his little family, praying with them, and teaching them to pray, and instructing them in things pertaining to the kingdom of

God; in this, as in all other things, leaving us an example that we should follow his steps. Family-religion, therefore, a duty incumbent on us at all times, must be in a very peculiar manner seasonable and necessary on the holy Sabbath. It deserves our notice, too, that this command is particularly addressed to heads of families; and as they are expressly enjoined to suffer nothing to be done by any under their inspection, which is inconsistent with the due observance of the Sabbath, this injunction plainly implies, that, in their station and character, they ought to employ their natural authority, as well as every other means, to promote the great ends of this holy commandment. I added, in the

3d place, That as our hearts are naturally indisposed for spiritual exercises, we ought each of us, by our selves, to make conscience of the secret duties of the closet. There we ought to meditate on the marvellous works of God; on his glorious perfections, as they are displayed to us, in creation, providence and redemption; above all, on that great "mystery of godliness, God manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." In this sacred retirement, we ought to revolve in our minds the various steps of our Lord's humiliation, from his birth at Bethlehem to his burial on Mount Calvary. Thence we should proceed to view the triumphs of his cross, where he bruised the old serpent's head, finished transgression, made reconciliation for iniquity, and brought in everlasting righteousness." To confirm our faith, and increase our joy, our meditations ought to follow this Mighty Conqueror, and to contemplate him breaking the bands of death, and rising from the grave on this first day of the week, ascending up to heaven in the sight of his disciples, and sitting on the right hand of

God the Father; from whence he shall come, in power and great glory, to judge the world in righteousness, according to this gospel which is now preached in his name. When, by such meditations as these, our hearts are warmed and enlivened, we should then, with all humility and reverence, approach the throne of grace; imploring those mercies which we need for ourselves, and begging a divine blessing to accompany the outward means of grace, that with our fellow-worshippers, we may be made to taste of the fatness of his house, and may find his ordinances to be indeed the wisdom and the power of God, "the saviour of life unto life" to our souls.-The

4th and last particular which I mentioned, is mutual conference upon divine things. This is of great use to make the truths of religion plain and familiar to us. It stirs up our affections, and makes our knowledge more lively and more operative, both on our hearts and lives. It confirms and strengthens our faith, and brings much joy and comfort to our souls, by showing us, that as face answereth to face in water, so doth the heart of one true Christian to that of another. In this exercise holy men of old have employed themselves, and met with singular tokens of divine favour and acceptance. At no time surely can such conference be more seasonable than on the Christian Sabbath: and it is owing probably to the neglect of this, that the preaching of the word, and other parts of public religious service, are so generally fruitless and unsuccessful. I have thus given you a general account of the manner in which the Sabbath ought to be sanctified. In the next discourse, I shall consider the prohibitory part of the commandment, and endeavour to enforce the observance of it by some motives and arguments. Amen.