for common labor, and then varying the fcene into an univerfal paufe through the realm, wherein man and beaft ceafes and makes a ftand, is meafuring time with fuch perfect difcretion, and marking it with fuch proper characters for the benefit of fociety, that the man who will not reverence it, even on this account, is an ignorant fool; and as much an enemy to the state, as he is to the church. Nor does it appear, nation in the whole world did

obfervation of it, more or lefs.

that any civilized

live without the

Those who are

acquainted with the hiftory of the church, know jews that were converted to

the prejudices of the

christianity against the

first day of the week, and

their averfion to make it their fabbath, because it was the known fabbath of the pagans through the world. The fabbath being the great regulator of Our time, measuring and marking it with fuch wisdom and propriety for the benefit of men, being of fuch importance to fix the dates of the business, payments and events of civil fociety, and giving fuch advantages to register and remember them with certainty and eafe, the man who flights and profanes it wilfully, and will perfift in it, forfeits his life to the community.

as

as a destroyer; an enemy to all good government and order. And he that for an excuse will plead that the fix days appointed for work are too fhort for the purpose, reproaches either his head or his heart, or both; and proves himself not to be the master, but the dupe of his business.

If any king then, would reign over a brave and invincible people, active and fagacious; if he would have his kingdom full of power; if he would have his throne furrounded with enterprising and expert ftatefmen and officers, who know what they ought to do, and can act with propriety and judgment; if he would have men under him who can be bold and daring to look any business or danger in the face; if he would be respectable among his neighbors, and terrible to his enemies; if he would be honored with the juft applause of men, and crowned with the approbation of God; let him remember the fabbath-day to keep it holy let him religiously obferve this facred divider and regulator of time. Let him ufe his power to flame the idler out of the street to his lawful employ, and drive the midnight rioters ut of the dens of excefs to their refting places.

And

And let him punish with severity the audacious finner who dares profane the rest of God and nature. Then he fhall ride upon the high places of the earth, be the dread of the wicked, the delight of the righteous, and the man after God's own heart.

To cease then the feventh day from the common labor is reasonable and neceffary. But under every general rule there are fome exceptions, and fo here. The fabbath is made for man, and not man for the fabbath. Where therefore continuing the bufinels on the fabbath-day may be neceffary to promote the real interest of human fociety, it is then no breach of the fourth command, whose fole end is the benefit of it. Thofe of the medical profeffion, and all that attend the fick. Maltfters whose business will not admit of being left a whole day. Bakers alfo, as far as their business relates to cookery for the day, may, by continuing their business on a part of the fabbath, promote the defign of it, as it may give opportunity to many to attend the worship, who otherwife could not. Thefe, as our Lord expreffes it, may profane the fabbath and be blamelefs. But yet these may

make themselves as guilty as if their doing these things were unlawful in itself. For if they do not

use reason and confcience to make the business as light and little as may be, they will be as really condemned, as if the whole was unlawful. And thus I have finished this part of the subject, to wit, the neceffity of ceafing from the labor of the fix working days on the fabbath.

Secondly, We must worship God in a publick manner. It is not enough merely to cease from the common business of life, but we must affemble ourselves together in publick bodies to pay homage to God. This is neceffary; and in order thereunto, the fabbath muft be continued in force. For unless a day is appointed and made facred for the purpose, there is no poffibility of forming affemblies, and managing the business. By showing therefore the neceffity of publick worship, the neceffity of the fabbath will further appear.

First, it is a debt due from man to God. Due upon the stricteft principles of reafon and justice; and peremptorily demanded; though the payment is the fole advantage of the debtor. He has granted

granted us our being and existence, and fupports

To pay him is impofand have is his own. way to deal with our

it every moment of time. fible, for all that we are, We have therefore but one great creditor, and that is, to gather ourselves together in publick bodies, and openly acknowledge, that there is nothing that he can poffibly want, or that we can give.

We are farther bound to worship publickly, to confefs that the being and existence bestowed, is a gift worth having. A gift worthy fo great a being to give, and worth our most thankful acknowledgment. It is to be confeffed and lamented, that indeed most people, as they worship they know not what, fo they worship they know not wherefore. But the real worshiper, who is go. 'verned by reasonable motives, comes into the affembly to prefent before God, the being which he granted him; to adore him for fo high and honorable a state of exiflence; to confefs his rank

in the creation, that he is

fully made, to bear the

fearfully and wonderimage and carry the

fimilitude of God; that he is endowed with powers capable of fuch exalted views and felicities; formed

to