longer than ordinary 3 Sleep refresheth the body of a man so doth death the bodies of the Saints for the body lieth down a weak frail mortal corruptible body but riseth a strong glorious immortal and incorruptible body so much the Apostle Paul plainly expresseth where speaking of the resurrection of the body he saith It is sown in corruption it is raised in incorruption it is sown in dishonour it is raised in glory it is sown in weakness it is raised in power it is sown a natural body it is raised a spiritual body 4 Sleep oftentimes cometh upon a man unexpectedly so doth death for how many dye on the sudden when they least of all looked for it and therefore how doth it concern us to live in a continual expectation of and preparation for death 5 Sleep cometh acceptably to some men so doth death to beleevers who welcome death as their best friend next to Jesus Christ. Thus let thy sleep mind thee of thy death and that not as farre off but as near at hand thinking thou mayest this night sleep the sleep of death for how many have gone well to bed and been dead before the morning and that which happeneth unto one may befall another II. As thou art going to sleep commend thy self thy relations wife children servants and all that thou hast into the armes of Gods protection knowing that they are safe whom the Lord keepeth And then labour to fall asleep as thou art meditating of some good thing for then will thy sleep bee more sweet thy dreams more comfortable and thine heart will be in better plight when thou awakest CHAP. XXI Of the Morality of the Sabbath HAving shewed you how to walk with God on the Week days I shall now shew you how to walk with God on the Sabbath Day so as it may prove a comfortable day unto you To this end I shall 1 Prove the Morality of the Sabbath 2 Give you grounds for the change of the Sabbath from the last day of the week to the first proving our Lords Day to be now the true Sabbath 3 Give you Directions how to sanctifie the same 4 Adde some Motives to quicken you up to a conscionable observation of the directions 1 Because there are many who are not convinced of the Morality of the Sabbath and so not of the continuance thereof therefore it is requisite that I first prove the Commandement of the Sabbath to be moral and perpetual and to continue in force even to the end of the world for that is accounted Moral which as a rule of life bindeth all Persons in all places at all times Arguments proving the Morality of the Sabbath 1 Because it was sanctified in the time of Adams innocency as we read Gen. 2. 3 4. now Adam in his innocent estate was a Publick person the great representative of all the World that therefore which was commanded to him in his innocency appertained to all his Posterity even to the end of the world And if God saw it necessary for our first Parents in the time of their innocency to have a Sabbath Day to serve him in that they might more freely and fully give themselves to holy and religious exercises Then what need have we the Posterity of Adam now in our corrupted estate to have a Sabbath to take our thoughts off from our worldly businesses and bestow them wholly on God and the duties of his Worship and Service 2 The Commandement concerning the Sabbath is placed in the number of the Moral Commandements for when God renewed the whole Moral Law delivering it most solemnly on Mount Sinai and ingraved it in two Tables hee placed this Commandement concerning the Sabbath amongst the rest and made it one entire Precept so as if the morality thereof be denied and this Commandement made no part of the Moral Law then the Moral Law would consist but of nine Commandements which is contrary to the Word of God which often maketh express mention of Ten. 3 The manner of the delivery of this Commandement confirms the morality and perpetuity of it and shews that it is of as great force as any of the other Nine 1 For first God by his immediate Voyce commanded this as well as the rest 2 This Commandement was written by the Finger of God in Tables of Stone as well as the other as to signifie the hardness of our hearts so likewise the continuance and perpetuity of this Commandement 3 It was placed in the very heart of the Ten Commandements as that which by a careful and conscionable performance of the duties required therein would give life to the keeping of all the rest And it is a certain truth that he who makes no conscience to keep holy the Sabbath Day will make little conscience of keeping any of the other Commandements so he may doe it without discredit of his reputation or danger of mans Law Look how a man is careful and conscionable in the performance of the duties of piety to God on this Day in like manner is he careful and conscionable in the performance of the duties of righteousness toward his neighbour on the week days Obj I Some object that of the Apostle Yee observe days months and times and years as also that to the Colossians Let no man judge you in meat or in drink or in respect of an holy day or of the new Moon or of the Sabbath Day Ans. The Apostle here condemns not the Moral Sabbath which we now call the Lords Day but he speaks of the Levitical Sabbaths which were the first day of every month and the first and last days of every one of their solemn Feasts which were called Sabbaths all which are now abrogated Obj. 2 Some object that to a Christian every day is a Sabbath and therefore say that we should not restrain it to one day more than to another Ans. 1 True it is every day should be a Sabbath to a Christian in two respects 1 In a resting from Sin 2 In a readiness to serve God For as we should at all times rest from Sin so we should bee always in a readiness and disposition to serve God Yet are we not bound to spend every day as a Sabbath by laying aside the lawful works of our Callings and giving up our selves wholly to the solemn duties of Gods Worship and Service which is contrary to the command of God who saith Six days shalt thou labour and doe all thy work but the seventh day is the Sabbath of the Lord thy God in it thou shalt not doe any work where the Lord doth require of us as well to follow the works of our Calling on the six days as to keep holy the Sabbath Day by a conscionable performance of his Worship and Service I deny not but Divine Worship is to bee performed unto God every day as under the Law we read they had their Morning and Evening sacrifice
humble your selves for the same But if the report raised of you be false yet you may hearken to it as to a Call from God to look more narrowly over your selves lest you be overtaken with that sin wherewith at the present you are falsly charged for God knowing your temper and disposition happily seeth that you are inclinable thereunto and therefore suffereth others to charge you therewith though falsly meerly for the preventing thereof that you may not bee overtaken therewith and thus may you make a good use of the falsest and bitterest objections of your adversaries against you V Labour to walk contrary to what is charged upon you though falsly As for instance If you are charged with Hypocrisie that you are no better than Hipocrites labour the more for sincerity and resolve to perform all you doe out of respect to God more than unto men if you are charged with Pride carry your selves the more humbly and lowly that your humility may appear unto all and so your conversation give your enemies the lye VI. Goe and spread your reproaches before God in Prayer as good Hezekiah did the reproaches of Rabshekah and make known your case unto him desiring help and strength from him to bear them Christian like and then you shall not need to doubt of his gracious comfort and support CHAP. XVII Of our Carriage in reference to Crosses and Afflictions IN regard that all men so long as they live here in this world are subject to manifold Losses Crosses and Afflictions therefore it is necessary that I should give you some directions how to carry your selves in reference thereunto The Directions are these I. Fore-cast what Losses Crosses and Afflictions may befall you When you abound in plenty think a time may come when your plenty may be turned into penury when you enjoy health and ease think a time may come when your health may bee turned into sickness your ease into pain when you are taking your greatest delight in your Yoke-fellow Children or Friends even then consider they are mortal and may suddenly bee snatched from you look upon all Creature comforts as indeed they are mutable and moveable thus did Anaxagoras of whom it is recorded that when tidings was brought him of the death of his Son hee meekly replied I always looked upon him as mortal In like manner should we look upon all our Creature comforts as mortal and moveable This likewise was Iobs practice as appears from that expression of his The thing which I greatly feared is come upon me and that which I was afraid of is come unto me intimating that in his greatest prosperity he had thoughts and fears of a change yea of those losâ—es and crosses wherewith he was now exercised II. Prepare for Losses Crosses and Afflictions the former without this will be of little or no use a fore-sight of Afflictions will little avayl us unless we likewise prepare for them Q. How may wee prepare our selves for Losses Crosses and Afflictions Ans. I. Earnestly desire and seriously labour in the use of all means for an interest in Jesus Christ for 1 Though the condition of man at all times is very sad without in interest in Jesus Christ yet the condition of a man in and under his afflictions without an interest in Christ is more sad in that his Conscience is then most usually awakened with the sence and apprehension of his sins and fearful Judgements due unto him for the same of which there is no hope or possibility of escaping without an interest in Christ. 2 On the other side the man that hath an interest in Christ hath abundant ground of comfort in the greatest troubles and afflictions in that Christ by his Sufferings hath taken away the sting of them which is Sin and changed the nature of them by turning them from punishments into fatherly chastisements for our profit and amendment 2 As you would be prepared for Afflictions be careful to get and keep a good conscience for assuredly the testimony of your own consciences that you have walked as in the sight and presence of God endeavouring to have your consciences voyd of offence both towards God and towards men will be as a wall of brass yea as armour of proof unto you in the day of trouble and distress so that your hearts shall not shrink at any affliction Though in the time of health and prosperity you may seem to bee rather losers than gainers by keeping a good conscience in all things yet in times of trouble and affliction next to an interest in Jesus Christ nothing will bee more available to you than a good conscience therefore let your main care bee to keep your consciences pure and clean from sin not maintaining peace with any sin 3 Our preparation for affliction consisteth in a frequent resignation of our selves and of all our comforts into the hands of God and to his will for disposal as he pleaseth By this means we shall be the more willing to part with them when God shall bee pleased to call for any of them especially it this resignation of all unto God be fresh upon our hearts and spirits 4 Our preparation for afflictions consisteth in casting all our cares fears and troubles of mind about those evils which may befall us upon God who hath promised to sustain us under the same according to that of the Psalmist Cast thy burden upon the Lord and he will sustain thee i. e. he will comfort and support thee To this the Apostle Peter likewise exhorteth Cast all your care upon him for hee careth for you and truly Gods caring for us may well take us off from all inordinate excessive and distrustful care about our afflictions and move us to lay the stress of our afflictions upon him considering hee careth for us 5 Would you be prepared for afflictions then be often putting cases to your selves of such straights and troubles of such trials and afflictions as probably may fall out and then return into your own souls to search and try what strength you have to hold out if you should fall into such trials and afflictions When you enjoy abundance of this worlds goods say to thy self It may be before I dye I may bee stripped of all these and reduced to great straights what shall I then doe Will not my faith then fail Now I am at liberty and enjoy the comfort of my relations my friends and acquaintance happily I may shortly be cast into Prison and be deprived of all my outward comforts what shall I then doe how shall I be able to bear up under these sad changes it is good to put such cases to your selves which will bee an excellent means to strengthen your faith against the evil day against the day of trouble and distress and to make you with the greater confidence to trust in God Thus the Saints of old were wont to put the hardest cases to themselves for
Prophet Isaiah If thou tuâ—n away thy foot from the Sabbath from doing thy pleasure on my hely day and 〈◊〉 the Sabbath a delight the holy of the Lord honourable and 〈◊〉 honour him Here it is expresly said that by a right sanctifying of the Sabbath wee honour God 2 A right sanctification of the Sabbath is profitable to your selves and that in a double respect 1 In regard of your outward temporal estate 2 In regard of your inward spiritual estate 1 The sanctification of the Sabbath is profitable in regard of your outward temporal estate For the more conscionable any man is in sanctifying the Sabbath day the greater blessing hee may expect from God upon his labour on the six daies For it is not your own labour and toiling but the blessing of God that maketh rich i. e. that and that alone doth it as the Wise-man speaketh 2 The sanctification of the Sabbath will be profitable in regard of your inward spiritual estate For this was one main end why the Sabbath was ordained namely that God might by it in the use of his ordinances inrich our souls with spiritual blessings in heavenly things And accordingly the sanctification of the Sabbath is an especial means both to beget grace and to strengthen grace for the Lord hath ordained it to be as a Market-day to the soul. And truly were we but as sensible of the good of our souls as we are of out bodies the best husbands that be should not more diligently keep Marke-daies and Fair-daies than we would the Lords Daies 3 A right sanctification of the Sabbath is very delightful to the people of God in that they do injoy intimate society and communion with God in his ordinances on that day which is the greatest happiness poor creatures can possibly attain unto in this life being an heaven upon earth to injoy communion with God and some degree of those heavenly joyes which wee shall injoy hereafter more fully in Heaven How should the consideration hereof stir you up to a careful conscionable sanctifying of the Lords Day that so you may taste of those sweet comforts and refreshments which others have so plentifully injoyed 4 Another Motive may be taken from the Equity of sanctifying this day For in that the Lord hath afforded unto us six daies in seven for our own work an reserved to himself but one for his worship and service whereas he might have required six daies for his worship and afforded but one for our work is it not most just and equal that we should make conscience of giving unto God his Day by consecrating it wholly to his worship and service As Ioseph said to Poâ—â—phars Wife when she tempted him to uncleannes 〈◊〉 Master hath not kept back any thing from mee but thee because thou art his wife How then can I do this great wickedness and sin against God In like manner say thou to thy vain companions when thou art tempted any way to prophane the Sabbath God the Soveraign Lord and Master of the world hath kept back no time from mee but one day because it was his How then can I do this great wickedness and sin against God CHAP. XXII Of the Sacramen of the Lords Supper TO the worthy partaking of the Sacrament of the Lords Supper there are three sorts of duties required 1 Duties Antecedent i. e. Such as must go before the Sacrament 2 Duties Concomitant i. e. Such as must accompany the action of receiving 3 Duties Subsequent i. e. Such as must follow after I. For the Duties Antecedent though they are many yet they may be all brought under this one head of Examination which is not onely commended by the Apostle But let a man examine himself and so let him eat of that bread and drink of that cup But urged and pressed upon us with greater severity than any Pâ—ecept in the Book of God For faith the Apostle in the same place hee that through a neglect of this duty of Examination eateth and drinketh unworthily 1 Hee is guilty of the body and blood of Christ. 2 Hee eateth and drinketh damnatioâ— to himself 1 To bee guilty of the body and blood of Christ is in some measure to have â—ur hands in his bloody death and passion and so by consequence to be partners with Iudas in betraying him with the Scribes and Pharisees in accusing him with Pilate in condemning him and with the cruel souldiers in crucifying him Whose heart doth not rise with indignation against these when he reads or considers their cruell handling of our blessed Saviour in whipping and scourging him in mocking and deriding him in piercing and crucifying him And therefore take heed lest thou in like manner be guilty by thine unworthy receiving of the Sacrament of the Lords Supper through thine unprepared coming thereunto We read how the blood of innocent Abel did lye so heavy upon Cain that hee cried out My punishment is greater than I can bear How heavy then will the blood of Jesus Christ who was not only an innocent man but more than a man lye upon them that are guilty thereof You know it lay so heavy upon Iudas that hee hanged himself And you cannot be ignorant how heavy it hath lyen upon the whole Nation of the Iews for these many hundred years according to that cursed wish of theirs His blood be on us and on our children As therefore thou wouldest not be found guilty of this horrid and dreadful sin put in practice the Apostles counsel namely To examine thy self before thou presumest to partake of that Ordinance 2 Hee that eateth and drinketh unworthily eateth and drinketh damnation to himself so our translators render it And truly this is a necessary consequence from the former for hee that is guilty of the body and blood of Christ how can hee but incur the danger of damnation Indeed the word in the Greek translated damnation may as well signifie temporal chastisement as eternal punishment And questionless as hypocrites and unbeleevers while they eat and drink unworthily eat and drink damnation to themselves if they repent not so also such as are faithful and sincere Christians when they through infirmity and negligence do partake of this ordinance unworthily incur thereby temporal judgements as sicknesse weaknesse and sometime death it self For saith the Apostle speaking of the beâ—eeving Corinthians who had not prepared themselves as they should to that ordinance For this cause many are weak and sickly among you and many sleep or dye For what cause namely because they received the Sacrament unworthily and irreverently without any preparation or examination of themselves I grant the best men cannot be said in themselves to be worthy to partake of this ordinance Yet if thou beest a beleeving Christian and dost sincerely indeavour to receive it in that manner and with such affections as the Lord doth require of thee thou mayest be said how
heart that is we must exercise the graces of Gods holy Spirit in singing as well as in praying labouring to express the same affection in singing the Psalm as David had in penning the same as if it be a Psalm of Confession then to express some humility and brokenness of heart and spirit in singing it If it be a Psalm of prayers and petitions then must our affections be fervent If a Psalm of praises and thanksgivings then must our hearts be chearful And thus must the affection of the heart be ever suitable to the quality of the Psalm 3 It must be to the Lord that is as in the sight and presence of the Lord and to his honour and glory As the Apostle expresseth it in the next verse Whatsoever yee do in word or deed do it as in the name of Christ so to the praise and glory of God making his glory the main end and aim of what you do III. Another private Duty to be performed with our Family is Prayer For if this duty ought to be performed every day twice at least viz. in the morning and evening then especially on the Lords Day which the Lord hath wholly consecrated to his worship and service The Directions for the right manner of performing this duty of Prayer so as it may be an acceptable service and sacrifice unto God you may finde in Chapter second about the latter part thereof IV. Reading the Scriptures is another Duty to be performed in and with our Family that so they may bee acquainted with the Body of the Scriptures yea and with the Precepts and Promises the Directions and Consolations of the Word for their direction and comfort Directions for the more profitable reading of the Scriptures see Chap. 4. These are the Private duties of Piety to bee performed on the Lords Day Besides the Publick and Private there are likewise secret duties to be performed by every one alone in their Closets or Chambers which are briefly these 1 Reading some part of Gods Word or other good Books 2 Meditating of what you have heard or read that day which is an excellent means to make the Word both read and preached profitable unto you For as meat though it be never so wholsome nourisheth us not if it be not concocted and digested so is it with the Word of God the food of our souls if it be not by meditation concocted and digested it will nothing at all profit us but being by meditation digested it will then prove effectual to the nourishing of our souls 3 Examining your selves as of your former life conversation so especially of your carriage the last week and of the manner of your performing the duties of the day and as you should be humbled for your faylings therein so you should resolve with the assistance of Gods grace to be more watchful over your selves for the time to come and to be more careful in sanctifying the Lords Day by a conscionable manner of performing the duties thereof 4 Praying unto God is another duty to be performed by you in secret as well as publickly and privately yea you should double and treble your Prayers on the Lords Day Under the Law we read how the Lord required double Sacrifices on the Sabbath Day for besides the daily Sacrifices two Lambs more were appointed to be offered up on the Sabbath day four in all to shew the holiness of the day And in like manner ought you to double your spiritual sacrifices of Prayer and Praises on the Lords Day earnestly beseeching him for Christs sake to pardon as your sins in general so in special the manifold infirmities and imperfections which have passed from you in the performance of your holy seâ—vices and to enable you by his Spirit to perform them for the time to come with more life and vigor with more fervency and affection Having thus shewed you both the Publick Private and Secret duties of Piety to be performed on the Lords Day Come we now to the Works of Mercy which is another Head of duties which ought to be performed on thatday and therefore to duties of Piety you must adde Works of Mercy on the Sabbath day in a conscionable performance of both which consisteth the true sanctification of the Sabbath And because man consists of two Parts viz. of Soul and Body and both of them are subject to many Maladies therefore the Works of Mercy may be brought to these two Heads 1 Such as concern the Soul 2 Such as concern the Body of your Neighbour I The Works of Mercy which concern the Soul of your Neighbour are these and such like 1 To instruct the ignorant in Points of Doctrine needful and necessary to be known herein Iob expressed his charity as Eliphas testifieth of him Thou hast instructed many viz. in the knowledge of God 2 To draw Sinners to repentance by setting before them as the severity of Gods Justice against all impenitent Sinners so the freeness of his grace and riches of his mercy to all penitenâ— Sinners 3 To comfort such as are comfortless through an apprehension of the number and hainousness of their sins by setting before them the All-sufficiency of Christs Sacrifice and the gracious offers in the Gospel to all who find their sins a burthen to them 4 To exhort and stirre up such as have begun well to hold on patiently and constantly whereunto the Apostle exhorteth us Let us saith he consider one another to provoke unto love and to good works or to whet on to love and good works as the word in the Original properly signifieth 5 To reprove and rebuke such as are scandalous and offensive in their waies Thus Iohn reproved Herod for Herodias his brother Philips wife and for many other evils 6 To resolve the doubtful 7 To strengthen and establish such as are weak in grace These indeed in one respect may be called works of Piety namely as they are instructions directions and consolations gathered out of the holy Scriptures But in another respect they are works of mercy namely as they tend to the good of your neighbours souls In which the poorest that are may be rich in good works II. The works of mercy which concern the body of our neighbour are these and such like 1 Relieving such as are in want The Apostle enjoyning the Corinthians to lay up some thing in store every first day of the week which is the Lords Day implieth that that is a very fit season not only to do such works of mercy which are then offered unto us but also to prepare for other times And surely if every one would every Lords Day set apart something out of his commings in that week for a stock to give to charitable uses much good might be done thereby For as men by this means will have more to give than otherwise they will finde in their hearts to do on the week days So they will give both more
bountifully and more willingly because the stock out of which they give is prepared before-hand and it being a sacred Stock by their voluntary setting it apart to such an use their conscience will account it sacriledge to lay it out any other way If poor men that live by their daies labour and servants that live on their wages would every Lords Day lay up some half-pennies or pence for this end and purpose they might have without any sensible dammage to themselves a stock for the poor How much greater store would be for the poor if rich men according to Gods blessing on them would so do 2 Visiting the sick and such as are otherwise restrained of liberty This we finde practised by our Saviour and that upon the Sabbath day after the publick ordinances were ended as Mark. 1 29 30. where we read that our Saviour with some of his Apostles After they were come out of the Synagogue went to visit Peters wives Mother who lay sick of a Feaver which sheweth That Christ accounted it a work of mercy suitable to the Sabbath to visit the sick From whence we may learn as just occasion is offered to spend some time of the Sabbath in visiting the sick it being an especial work of mercy proper to the Sabbath yea and an especial means to fill our minds with spiritual Meditations and our mouths with holy conferences which are parts of private sanctification of the Sabbath What time therefore others spend in idleness or vain company or sitting at street-doors or walking abroad in the streets and fields let us spend in this and such like works of mercy Directions for the right manner of visiting the Sick see in Chap. XIX Besides these duties of Piety and works of Mercy which are commanded to be done on the Lords Day There are some things which the Lord permits unto us in regard of the weakness and infirmities of our bodies viz. Sleep Food and Apparel Because we cannot with strength and delight spend the whole day in Sabbath duties without competent rest food and apparel therefore it is lawful for us to spend some time as in sleep so in apparelling our selves and in refreshing our bodies with food which otherwise would be ready to faint But by a moderate use of these we are inabled to do the things we take in hand the more chearfully But herein two Cautions ought carefully to be observed 1 You must spend no more time about them than needs must Wherefore your bodies being refreshed with moderate sleep you ought to get up early on the Lords Day as about six or seven of the clock and to use all possible speed in dressing your selves and not to sit longer than needs must at your meals that so you may have the more time for the duties of Gods worship and service on his day And truly since the Lord is so good and gracious unto you as to afford you some part of his own day for the refreshment of your bodies Far be it from you to abuse his goodness by lavishing away more time therein than needs must Second Caution Do them as Sabbath-dayes-works which is done two waies 1 By doing them for this end that thereby you may bee the better inabled to serve God Thus when at your lying down the evening before the Sabbath you desire God to give you quiet comfortable sleep that thereby your weak bodies may be refreshed and you the better inabled to serve him the next day in the duties of his worship and service this is a Sabbath-sleep In like manner when you eat and drink for this very end that your bodies may be refreshed and your spirits revived and you thereby the better inabled with chearfulness to serve God the remaining part of the day this is a Sabbaths-eating and drinking 2 By raising spiritual and heavenly Meditations from the same At your first awaking you should call to minde what day it is and having blessed God for your comfortable rest and sleep that night you should beg of him the special assistance of his grace to carry you thorow all the duties of the day When you are rising out of your beds you should think as of the Resurrection of Christs body out of his grave early on that day so likewise of the Resurrection of your Souls here out of the death of sin to the life of holiness and of your bodies at the last day out of the grave of the earth to the life of glory in Heaven In your apparessing your selves you should then think of the long white Robe of Christs Righteousness and of the happiness of those who have an interest therein When you are washing your hands and your faces from the cleansing virtue of the water you should take occasion to meditate of the cleansing virtue of Christs blood which alone washeth your souls from the filthy spots and stains of sin When you go to your Tables to partake of Gods good creatures your corporal food for the nourishment of your bodies should minister occasion of meditating on the spiritual food of your souls whereby they are nourished unto everlasting life The bread on your Tables should minde you of Jesus Christ who is the bread of life that came down from Heaven to quicken your dead souls Thus from every thing should you indeavour to draw matter of spiritual and heavenly meditation labouring to keep your hearâ—s in an holy frame all the day long For what our Saviour said to his Disciples concerning the loaves and the fishes Gather up the fragments let nothing bee lost The like he seemeth to speak unto you concerning the Lords Day gather up the parcels thereof let no part of the day be lost no not the least minutes which are precious as the least filings of Gold As the Lord doth permit unto you some things which your weak bodies stand in need of that thereby you may be the better inabled to serve him on his day So he is pleased to allow some things to be done by you even on his day though they hinder the performance of the proper works thereof and they are such things as are of absolute necessity Quest. If you ask what I mean by works of absolute necessity Answ. Such as must needs be done and yet could not be done the day before the Sabbath nor put off to the day after without great prejudâ—ce But on the other side such things as do no way further the sanctification of the day but rather hinder the same and may as well be done the day before or the day after or some other time ought not to be done on the Lords Day Having thus done with the Directions for the right sanctification of the Lords Day IV. Come we now to the Motives to quicken you up to a conscionable observation of the Directions 1 A right sanctification of the Lords Day maketh much to the honour of God Mark what the Lord himself saith to his Church in this case by his