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to the people of God, into which they are to enter by faith, from this, that the fcripture fpeaks only of three fabbatifms or refts, one after the works of creation, another after the coming into Canaan; and David's words cannot be underftood of the firft, for that was over, ver. 3. and fo was the other; therefore there remaineth a reft for the people of God, ver. 9.

Some allege against this, that the patriarchs did not obferve the fabbath, because there is no mention made of it in the fcriptures. But this is no juft prejudice ; for at that rate we might as well conclude it was not obferved all the time of the judges, Samuel and Saul; for it is no where recorded in that history that they did. Yea, though the patriarchs had not obferved it, yet that could no more militate against the first inftitution, than their polygamy against the firft inftitution of marriage. But as from the patriarchs fa crificing we infer the divine appointment of facrifice, fo from the inftitution of the fabbath, we may infer their keeping it. And their counting by weeks, as Noah did, Gen. viii. 10. 12. and Laban with Jacob, Gen. xxix. 27. 28. doth not obfcurely fhew it: for to what end did they ufe this computation, but that the fabbath might be diftinguifhed from other days? And the piety of the patriarchs perfuades us, that they obferved that folemn day for wor fhip; and if any day, what but that defigned of God?

Secondly, As to the fabbath of the first day of the week,

1. Confider the date of it, which was from the refurrection of Chrift, to continue to the end of the world; for the days of the gofpel are the laft days.

2. How the fabbath could be changed from the feventh to the first day of the week. The fourth command holds out a fabbath to be kept, and that one in feyen. As for the defignation of the day, he that de figned one could defign another; and the fubftituting of a new day is the repealing of the old.

3. Wherefore this change was made. Upon the

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account of the refurrection of Chrift, wherein the work of man's redemption was completed.

4. By what authority it was changed into the firft day. The fabbath was by divine authority changed from the feventh to the first day of the week; so that the Lord's day is now by divine appointment the Chriftian fabbath.

(1.) The fabbath of the first day of the week is prophefied of under, the Old Testament, Pfal. cxviii. 24. This is the day which the Lord hath made, viz. the day of Chrift's refurrection, when the ftone which the builders rejected was made the head of the corner. We will rejoice and be glad in it; that is, we will celebrate it as a day of rejoicing and thankfulness for the work of redemption. Compare Acts iv. ro. 11. Be it known unto you all, and to all the people of Ifrael, that by the name of Jesus Christ of Nazareth, whom ye cruci fied, whom God raised from the dead, even by him doth this man ftand here before you whole. This is the ftone which was fet at nought of you builders, which is become the head of the corner. Hereto poffibly may that paffage be referred, Ezek. xliii. 27. And when thefe days are expired, it shall be that upon the EIGHTH DAY, and fo forward, the priests shall make your burnt-offerings upon the altar, and your peace offerings; and I wit! - accept you, faith the Lord. And it may be called the eighth day, because the first day of the week now is the eighth in order from the creation. As alfo If. xi. 10. His reft fhall be glorious. As the Father's reft from the work of creation was glorious by the feventh day's reft, fo the rest of the Son from the work of redemption was glorious by the firft day's reft. On this day it was that the light was formed; fo on this day did Chrift the Sun of righteoufnefs, the true light, arife from the dark manlions of the grave with refplendent glory.

(2.) This day is called the Lord's day, Rev. i, 10. That this Lord's day is the firft day of the week, is clear, ye confider that John fpeaks of this day as a known

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day among Chriftians by that name.

It could not be

the Jewish fabbath, for that is always called the fabbath, and the Jewish fabbaths were then repealed, Col. ii. 16. Neither could it mean any other day of the week, wherein Chrift specially manifefted himself, for that would determine no day at all. And that this phrafe infers a divine inftitution, is evident from the like phrafe of the facrament called the Lord's fupper.

(3.) It is evident there ought to be a fabbath, and that from the creation till Chrift's refurrection the seventh day in order was appointed by God himself. It is no less evident, that the fabbath is changed to the first day of the week, and that lawfully, because the Jewish fabbath is repealed. Now, who could lawfully make this change but one who had divine authority? who therefore is called Lord of the fabbath, Mark ii. 28.

(4.) It was the practice of the apostles and primitive Chriftians to observe the first day of the week for the fabbath, John xx. 19. Acts xx. 7. On this day the collection for the poor was made, 1 Cor. xvi. 2.; and you know the apostles had from Chrift what they delivered to the churches as to ordinances, 1 Cor. xi. 23.

(5.) Lastly, The Lord, by glorious difplays of his grace and Spirit, has remarkably honoured this day, in all ages of the church; and by fignal ftrokes from heaven has vindicated the honour of this day on the profaners of it. Of this remarkable inttances may be feen in hiftory both at home and abroad.

Let us therefore fanctify this day as the day which God hath appointed and blessed as a day of facred rest in the Chriftian church.

III. I come now to fhew you how the fabbath is to be fanctified. The catechifm tells us, "It is to be fanc"tified by a holy refting all that day even from such "worldly employments and recreations as are lawful "on other days; and spending the whole time in the "public and private exercifes of God's worship, except fo much as is to be taken up in the works of

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"neceffity and mercy.' Here I fhall fhew what it is to fanctify the fabbath, and what are the parts of the fanctification of it.

FIRST, I am to fhew what it is to fanctify the fabbath. The fabbath-day is not capable of any fanctity or holiness, but what is relative; that is, in respect of its use for holy reft or exercise. So, (1.) God has fanctified that day, by fetting it apart for holy uses, defigning and appointing it in a special manner for his own worship and fervice. (2.) Men muft fanctify it by keeping it holy, fpending that day in God's worship and fervice, for which God has fet it apart; ufing it only for the uses that God has confecrated it

unto.

SECONDLY, I come to fhew what are the parts of the fanctification of the fabbath. They are two; holy reft, and holy exercise.

First, The fabbath is to be fanctified by a holy reft. Therefore it is called a fabbath, i. e. a reft.

1. What are we to reft from? On the fabbath we muft reft,

ift, From our worldly employments. God has given us fix days for thefe; but his day must be kept free of them: In it thou shalt not do any work. The works of our worldly calling have fix days, thofe of our heavenly calling but one. We must reft from the former, that we may apply ourselves to the latter. Now, fuch works are to be accounted,

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(1.) All handy labour or fervile employments tending to our worldly gain, as on other days of the week, as ploughing and fowing, bearing of burdens, Neh. xiii. 15. driving of beafts to market, or exercifing any part of one's calling.

(2.) All ftudy of liberal arts and fciences. The fabbath is not a day for fuch exercises, as the reading of hiftory, the studying of fciences, &c. If. viii. 13. (3.) All civil works, fuch as making of bargains, unneceffary journeying, travelling to Monday markets on the Lord's day, though people wait on fermons,

or take them by the way. It is indeed the fin of those that do not change their market days when they fo fall out, and a fin in the government to fuffer it; but that will not justify thofe who comply with the temptation, feeing God has given us other days of the week. If they cannot overtake their market after the fabbath, they fhould go away before, that they may reft on the fabbath, where-ever they are, Exod. xvi, 29.

2dly, From all worldly recreations, though lawful on other days. It is not a day for carnal pleasures of any fort, more than for worldly employments. Our delights-fhould be heavenly this day, not to please the flesh, but the fpirit; and sports, plays, and paftimes are a grofs profanation of the fabbath, If. lviii. 13. 14. Now, this reft of the fabbath from these must be, (1.) A reft of the hands from them. The hands must reft, that the heart may be duly exercised.

(2.) A rest of the tongue. People fhould not give their orders for the week's work on the Lord's day, nor converse about their worldly business,

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(3.) A reft of the head from thinking of it, and. forming plans and contrivances about worldly affairs. But here are excepted works of two forts,

1. Works of neceflity, as to quench a houfe on fire, &c. 2. Works of mercy, as to fave the life of a beaft; fee Matth. xii, Under which may be compre hended, (1.) Good works, fuch as vifiting the fick, relieving the poor, &c. (2.) Works of decency, fuch as dreffing the body with comely attire, (3.) Works of common honefty and humanity, as faluting one another, 1 Pet. iii. 8. (4. Works of neceffary refreshment, as dreffing and taking of meat. (5) Works having a neceffary connection with and tendency to the worship of God, as travelling on the Lord's day to fermons, 2 Kings iv. 23.

But in all thefe things it would be regarded, that the neceffity be real, and not pretended: for it is not enough that the work cannot be done to fuch advan tage on another day; for that might let out co

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