Lewis Bayly,
The Practice of Piety,
pp. 187-207

The True Manner of Keeping Holy the Lord’s Day.

Now the sanctifying of the Sabbath consists in two things: First, in resting from all servile and common business pertaining to our natural life. Secondly, in consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life.

1. Resting from all servile and common business pertaining to our natural life.

The servile and common works from which we are to cease are, generally, all civil works, from the least to the greatest (Ex. 31:12-15, etc.). More particularly—

First, From all the works of our calling, though it were reaping in time of harvest (Exod. 34:21).

Secondly, From carrying burdens, as carriers do (Neh. 13:15; Jer. 17:21-22, 27); or riding abroad for profit or for pleasure. God hath commanded that the beasts should rest on the Sabbath day, because all occasions of traveling or labouring with them should be cut off from man. God gives them that day a rest (Deut. 5:14); and he that without necessity deprives them of their rest on the Lord’s day, the groans of the poor tired beasts shall in the day of the Lord rise up in judgment against him (Rom. 8:22; Deut. 25:4; 1 Cor. 9:9). Likewise such as spend the greatest part of this day in trimming, painting, and pampering of themselves, like Jezebels, do the devil’s work upon God’s day.

Thirdly, From keeping of fairs or markets (Neh. 13:15-16, 19); which for the most part God punishes with pestilence, fire, and strange floods.

Fourthly, From studying any books of science but the holy Scriptures and divinity: for our study must be to be ravished in spirit upon the Lord’s day (Rev. 1:10). In a word, thou must on that day cease in thy calling- to do thy work, that the Lord by his calling may do his work in thee: for whatsoever is gotten by common working on this day shall never be blessed of the Lord; but it will prove like Achan’s gold, which being got contrary to the Lord’s commandment, brought the fire of God’s curse upon all the rest which he had lawfully gotten. And if Christ scourged them out as thieves who bought and sold in his temple, which was but a ceremony shortly to be abrogated, is it to be thought that he will ever suffer those to escape unpunished who, contrary to his commandment, buy and sell on the Sabbath day, which is his perpetual law? Christ calleth such, sacrilegious thieves; and as well may they steal the communion cup from the Lord’s table, as steal from God the chiefest part of the Lord’s day to consume it in their own lusts. Such shall one day find the judgments of God heavier than the opinions of men.

Fifthly, From, all recreations and sports, which at some other times are lawful: for if lawful works be forbidden on this day, much more lawful sports; which do more steal away our affections from the contemplation of heavenly things (Isa. 59:13-14), than any bodily work or labour. Neither can there be to a man that delighteth in the Lord (Psal. 37:4), any greater delight or recreation than the sanctifying of the Lord’s day. For can there be any greater joy for a person condemned than to come to his prince’s house to have his pardon sealed?—for one that is deadly sick to come to a physician that can cure him?—or for a prodigal child that fed on the husks of swine to be admitted to eat the bread of life at his father’s table?—or for him who fears for sin the tidings of death, to come to hear from God the assurance of eternal life? If thou wilt allow thyself or thy servants recreation, allow it in the six days which are thine, not on the Lord’s day, which is neither thine nor theirs. No bodily recreation, therefore, is to be used on this day, but so far as it may help the soul to do more cheerfully the service of God.

Sixthly, From gross feeding, liberal drinking of wine or strong drink (Eph. 5:18-19), which may make us either drowsy or unapt to serve God with our hearts and minds (Rom. 12:11; Deut. 28:47).

Seventhly, From all talking about worldly things, which hindereth the sanctifying of the Sabbath more than working: seeing one may work alone, but cannot talk but with others.

He that keeps the Sabbath only by resting from his ordinary work, keeps it but as a beast. But rest on this day is so far commanded to Christians, as it is an help to sanctification; and labour so far forbidden, as it is an impediment to the outward and inward worship of God.

If, then, those recreations which are lawful at other times, are on the Sabbath not allowed; much more those that are altogether at all times unlawful. Who without mourning can endure to see Christians keep the Lord’s day, as if they celebrated a feast rather to Bacchus, than to the honour of the Lord Jesus, the Saviour and Redeemer of the world? For, having served God but an hour in outward shew, they spend the rest of the Lord’s day in sitting down to eat and drink, and rising up to play; first ballasting their bellies with eating and drinking, and then feeding their lusts with playing and dancing (1 Cor. 10:7; Exod. 32:6, 18-19). Against which profanations all holy divines, both old and new, have in their times most bitterly inveighed: insomuch, that Augustine affirms, “that it was better to plough than to dance on the Sabbath day.”

Now in the names of Almighty God, who rested, having created heaven and earth, and of his eternal Son Jesus, the Redeemer of his church, who shall shortly come, on the dreadful day of doom, to judge all men according to the obedience which they have shewed to his commandments (Acts 17:31; Rom. 2:12, etc.; 2 Thess. 2:8, etc.), I require thee who readest these words, as thou wilt answer before the face of Christ and all his holy angels at that day, that thou better weigh and consider whether dancing, stage-playing, masking, carding, dicing, tabling, chess-playing, bowling, shooting, bear-baiting, carousing, tippling, and such other fooleries of Robin Hood, morris-dances, wakes, and May-games, be exercises that God will bless and allow on the Sabbath day. And seeing that no action ought to be done that day, but such as whereby we either bless God, or look to receive a blessing from God; how darest thou do those things on that blessed day, on which thou darest not to pray to God to bestow a blessing on it to thy use? Hear this and tremble at this, O profane youth of a profane age!

O heart all frozen and void of the feeling of the grace of God! that having every day in six—every hour in every day—every minute in every hour, so tasted the sweet mercy of thy God in Christ, without which thou hadst perished every moment; yet canst not find in thy corrupt and irreligious heart to spend in thy Master’s service that one day of the week, which he hath reserved for his own praise and worship. Let men in defense of their profaneness object what they will, and answer what the devil puts in their mouths, yet I could wish them to remember, that seeing it is an ancient tradition in the church that the Lord’s second coming shall be upon the Lord’s day, how little joy they should have to be overtaken in those carnal sports, to please themselves, when their Master should find them in spiritual exercises serving him: the profanest wretch would then wish rather to be taken kneeling at prayers in the church, than skipping like a goat in a dance. If this cannot move, yet I would wish our impure gallants to remember, that whilst they thus amuse themselves on the Lord’s day, contrary to the Lord’s commandment, they do but dance about the pit’s brink, and they know not which of them shall first fall therein: into which being once fallen without repentance, no greatness can exempt them from the vengeance of that great God, whose commandment, contrary to their knowledge and conscience, they do thus presumptuously transgress. If, then, God’s commandment cannot deter thee, nor God’s word advise thee, I say no more but what St. John said before me, “He which is filthy let him be filthy still.”

2. Consecrating that rest wholly to the service of God, and the use of those holy means which belong to our spiritual life.

The consecration of the Sabbath’s rest consists in performing three sorts of duties: First, Before; Secondly, At; Thirdly, After, the public exercises of the church.

The Duties to be performed before the Public Exercises.

1. To give over working betimes on the eve, that thy body may be the more refreshed, and thy mind the better fitted to sanctify the Sabbath on the next day. For want of this preparation, thyself and thy servants being tired with labour and watching the night before, are so heavy, that when you should be serving God, and hearing what his Spirit saith unto the church for your souls’ instruction, you cannot hold up your heads for sleeping; to the dishonour of God, the offence of the church, and the shame of yourselves: therefore the Lord commands us not only to keep holy, but also to remember beforehand” the Sabbath day—to keep it holy, by preparing our hearts, and removing all business that might hinder us to consecrate it as a glorious day unto the Lord (Isa. 56:2, etc.; 58:13, etc.). Therefore whereas the Lord, in the other commandments, does but either bid or forbid, he does both in this commandment, and that with a special memorandum: As if a Master should charge his servant to look well unto ten things of great trust, but to have a more special care to remember one of those ten, for divers weighty reasons; should not a faithful servant, that loves his master, shew a more special care unto that thing above all other businesses?

Thus Moses taught the people over night to remember the Sabbath (Exod. 16:23, etc.). And it was a holy custom among our forefathers, when, at the ringing to prayer on the eve before, the husbandman would give over his labour in the field, and the tradesman his work in the shop, and go to evening prayer in the church, to prepare their souls; that their minds might more cheerfully attend God’s worship on the Sabbath day.

2. To rise up early in the morning on the Sabbath day. Be careful, therefore, to rise sooner on this day than on other days: by how much the service of God is to be preferred before all earthly business. For there is no master to serve so good as God; and in the end, no work shall be better rewarded than his service.

3. When thou art up, consider with thyself what an impure sinner thou art, and into what an holy place thou goest to appear, before the most holy God, who seeth thy heart, and hateth all impurity and hypocrisy. Examine thyself, therefore, before thou goest to Church, what grievous sins thou hast committed the week past; confess them to God, and earnestly pray for the pardon and forgiveness of them, and so reconcile thyself with God in Christ. Renew thy vows to walk more conscionably, and pray for an increase of those graces which thou hast, and a supply of those which thou wantest. But especially pray that thou mayest have grace to hear the word of God read and preached with profit; and that thou mayest receive the holy sacrament with comfort, if it be communion day; that God by his Holy Spirit would assist the preacher to speak something that may kill thy sin, and comfort thy soul;—which thou mayest do in this or the like sort:

A Morning Prayer for the Sabbath-day.

O Lord most high, O God eternal, all whose works are glorious, and whose thoughts are very deep: there can be no better thing, than to praise thy name, and to declare thy loving-kindness in the morning, on thy holy and blessed Sabbath day! For it is thy will and commandment, that we should sanctify this day in thy service and praise: and in the thankful remembrance, as of the creation of the world by the power of thy word; so of the redemption of mankind by the death of thy Son. Thine, O Lord, I confess, is greatness and power, and glory and victory, and praise; for all that is in heaven and earth is thine: thine is the kingdom, O Lord, and thou excellest as head over all. Both riches and honour come of thee, and thou reignest over all, and in thine hand is power and strength; and in thine hand it is to make great, and to give grace unto all. Now, therefore, O my God, I praise thy glorious name, that whereas I, a wretched sinner, having so many ways provoked thy majesty to anger and displeasure; thou, notwithstanding, of thy favour and goodness, passing by my profaneness. and infirmities, hast vouchsafed to add this Sabbath again to the number of my days. And vouchsafe, O heavenly Father, for the merits of Jesus Christ thy Son, whose glorious resurrection thy whole church celebrateth this day, to pardon and forgive me all my sins and misdeeds. Especially, O Lord—(Here thou mayest confess whatsoever sin of the last week clogs thy conscience)—cleanse my soul from those filthy sins, with the blood of thy most pure and undefiled Lamb, which taketh away the sins of the world. And let thy Holy Spirit more and more subdue my corruptions, that I may be renewed after thy own image, to serve thee in newness of life, and holiness of conversation. And as of thy mercy thou hast brought me to the beginning of this blessed day; so I beseech thee make it a day of reconciliation between my sinful soul and thy divine majesty. Give me grace to make it a day of repentance unto thee, that thy goodness may seal it to be a day of pardon unto me; and that I may remember that the keeping holy of this day is a commandment which thy own finger hath written; that on this day I might meditate on the glorious works of our creation and redemption, and learn how to know and keep all the rest of thy holy laws and commandments. And when anon, I shall, with the rest of the holy assembly, appear before thy presence in thy house, to offer unto thee our morning sacrifice of praise and prayer, and to hear what thy Spirit, by the preaching of thy word, shall speak unto thy servant, O let not my sins stand as a cloud to stop my prayers from ascending unto thee, or to keep back thy grace from descending by thy word into my heart. I know, O Lord, and tremble to think, that three parts of the good seed falls upon bad ground. O let not my heart be like the highway, which through hardness, and want of true understanding, receives not the seed, till the evil one cometh and catcheth it away: nor like to the stony ground, which heareth with joy for a time, but falleth away as soon as persecution ariseth for the Gospel’s sake: nor like the thorny ground, which by the cares of this world, and the deceitfulness of riches, choketh the word which it heareth, and makes it altogether unfruitful; but that like unto the good ground, I may hear thy word, with an honest and good heart understand it, and keep it, and bring forth fruit with patience, in that measure that thy wisdom shall think meet for thy glory, and mine everlasting comfort. Open likewise, I beseech thee, O Lord, the door of utterance unto thy faithful servant, whom thou hast sent unto us to open our eyes, that we may turn from darkness to light, and from the power of Satan unto God: that we may receive forgiveness of sins, and inheritance among them which are sanctified by faith in Christ. And give me grace to submit myself unto his ministry, as well when he terrifieth me with judgments, as when he comforteth me with thy mercies; and that I may have him in singular love for his works’ sake; because he watcheth for my soul as he that must give an account for the same unto his master. And give me grace to behave myself in the holy congregation with comeliness and reverence, as in thy presence, and in the sight of thy holy angels: keep me from drowsiness and sleeping, and from all wandering thoughts, and worldly imaginations. Sanctify my memory, that it may be apt to receive, and firm to remember, those good and profitable doctrines which shall be taught unto us out of thy word. And that through the assistance of thy Holy Spirit, I may put the same lessons in practice for my direction in prosperity, for my consolation in misery, for the amendment of my life, and the glory of thy name. And that this day which godless and profane persons spend in their own lusts and pleasures, I, as one of thy obedient servants, may make my chief delight to consecrate to thy glory and honour, not doing mine own ways, nor seeking mine own will, nor speaking a vain word; but that, ceasing from the works of sin as well as from the works of my ordinary calling, I may, through thy blessing, feel in my heart the beginning of that eternal Sabbath, which in unspeakable joy and glory I shall celebrate with saints and angels, to thy praise and worship, in thy heavenly kingdom for evermore. All which I humbly crave at thy hands, in the name and mediation of my Lord Jesus, in that form of prayer which he hath taught me:—”Our Father which art in heaven, hallowed be thy name,” etc.

Having thus in private prepared thy own soul, if thou hast the charge of a family, call all thy household together, read a chapter, and pray as in the week-days: but remember so to despatch these private preparations and duties, as that thou and thy family may be in the church before the beginning of prayers; else your private exercises are rather a hindrance than a preparation. And as thou and thy household do go in all reverence towards the church, let every one meditate thus with himself:

Things to be meditated on as thou goest to the Church.

1. That thou art going to the court of the Lord, and to speak with the great God by prayer; and to hear his majesty speak unto thee by his word; and to receive his blessing on thy soul, and thy honest labour, in the six days past.

2. Say with thyself by the way—”As the hart brayeth for the rivers of water, so panteth my soul after thee, O God. My soul thirsteth for God, even for the living God: When shall I come and appear before the presence of God? For a day in thy courts is better than a thousand elsewhere. I had rather be a door-keeper in the house of my God, than to dwell in the tabernacles of wickedness. Therefore I will come into thy house in the multitude of thy mercies, and in thy fear will I worship toward thine holy temple.”

3. As thou enterest into the church, say—”How fearful is this place! This is none other but the house of God; this is the gate of heaven. Surely the Lord is in this place: God is in this people indeed.” And prostrating with thy face downward (1 Cor. 14:25), being come to thy place, say—”O Lord, I have loved the habitation of thy house, and the place where thy honour dwelleth: One thing, therefore, have I desired of thee, that I will require, even that I may dwell in thy house all the. days of my life, to behold thy beauty, and to visit thy temple: Therefore will I offer in thy tabernacle sacrifices of joy, I will sing and praise the Lord. Hearken unto my voice, O Lord, when I cry; have mercy also upon me, and hear me. Doubtless, kindness and mercy shall follow me all the days of my life, and I will dwell for ever in the house of the Lord.” And this is that preparation, or looking to our feet, to which Solomon advises us before we enter into the house of God (Eccl. 5:1).

The Second sort of Duties which are to be performed at the time of the holy Assembly.

When prayers begin, lay aside thy own private meditations, and let thy heart join with the minister and the whole church, as being one body of Christ (1 Cor. 12:12); and because that God is the God of order, he will have all things to be done in the church with one heart and accord (Acts 2:46); and the exercises of the church are common and public (Acts 4:32). It is therefore an ignorant pride, for a man to think his own private prayers more effectual than the public prayers of the whole church. Solomon therefore advises a man not to be rash to utter a thing in the church before God. Pray, therefore, when the church prayeth, sing when they sing; and in the action of kneeling, standing, sitting, and such indifferent ceremonies (for the avoiding of scandal, the continuance of charity, and in testimony of thine obedience), conform thyself to the manner of the church wherein thou livest (Ezek. 46:10; Psal. 110:3).

Whilst the preacher is expounding and applying the word of the Lord, look upon him; for it is a great help to stir up thine attention, and to keep thee from wandering thoughts: so the eyes of all that were in the synagogue are said to have been fastened on Christ whilst he preached, and that all the people hanged upon him when they heard him. Remember that thou art there as one of Christ’s disciples, to learn the knowledge of salvation, by the remission of sins, through the tender mercy of God (Luke 1:77).

Be not, therefore, in the school of Christ, like an idle boy in a grammar-school, that often hears, but never learns his lesson; and still goes to school, but profiteth nothing. Thou hatest it in a child—Christ detesteth it in thee. To the end, therefore, that thou mayest the better profit by hearing, mark—

1. The coherence and explication of the text.
2. The chief sum or scope of the Holy Ghost in that text.
3. The division or parts of the text.
4. The doctrines; and in every doctrine the proofs, the reasons, and the uses thereof.

A method, of all others, easiest for the people (being accustomed to it), to help them to remember the sermon; and therefore all faithful pastors, who desire to edify their people in the knowledge of God, and in his true religion, much wish it to be put in practice.

If the preacher’s method be too curious or confused, then labour to remember—

1. How many things he taught which thou knewest not before; and be thankful.
2. What sins he reproved, whereof thy conscience tells thee that thou art guilty; and therefore must be amended.
3. What virtues he exhorted unto, which are not so perfect in thee; and therefore endeavour to practise them with more zeal and diligence.

But in hearing, apply every speech as spoken to thyself, rather by God than by man (Isa. 2:3; Acts 10:33; Gal. 4:14; 1 Thess. 2:13); and labour not so much to hear the words of the preacher sounding in thine ear, as to feel the operation of the Spirit working in thy heart. Therefore it is said so often, “Let him that hath an ear hear what the Spirit speaks to the church,” (Rev. 2:7); and, “Did not our hearts burn within us whilst he opened unto us the Scriptures?” (Luke 24:32). And thus to hear the word, hath a blessing promised to it (Luke 11:28). It is the most acceptable sacrificing of ourselves unto God (Rom. 15:16). It is the surest note of Christ’s saints (Deut. 33:3); the truest mark of Christ’s sheep (John 10:4); the most apparent sign of God’s elect (John 8:47; 18:37); the very blood, as it were, which unites us to be the spiritual kindred, brethren and sisters of the Son of God (Luke 1:21; Mark 3:35). This is the best art of memory for a good hearer.

When the sermon is ended.

1. Beware thou depart not like the nine lepers, till, for thine instruction to saving health, thou hast returned thanks and praise to God by an after prayer, and singing of a psalm. And when the blessing is pronounced, stand up to receive thy part therein, and hear it as if Christ himself (whose minister he is) did pronounce the same unto thee: For in this case it is true, “He that heareth you heareth me,” (Luke 10:6); and the Sabbath day is blessed, because God hath appointed it to be the day wherein by the mouth of his ministers he will bless his people which hear his word and glorify his name (Num. 6:23, 27). For though the Sabbath day in itself be no more blessed than the other six days, yet, because the Lord hath appointed it to holy uses above others, it as far excels the other days of the week as the consecrated bread which we receive at the Lord’s table does the common bread which we eat at our own table.

2. If it be a communion-day, draw near to the Lord’s table in the wedding garment of a faithful and penitent heart, to be partaker of so holy a banquet.

And when baptism is to be administered, stay and behold it with all reverent attention, that so thou mayest—First, Shew thy reverence to God’s ordinance. Secondly, That thou mayest the better consider thine own ingrafting into the visible body of Christ’s church, and how thou performest the vows of thy new covenant. Thirdly, That thou mayest repay thy debts, in praying for the infant which is to be baptized (as other Christians did in the like case for thee), that God would give him the inward effects of baptism, by his blood and Spirit. Fourthly, That thou mayest assist the church in praising God for grafting another member into his mystical body. Fifthly, That thou mayest prove whether the effects of Christ’s death killeth sin in thee, and whether thou be raised to newness of life by the virtue of his resurrection; and so to be humbled for thy wants, and to be thankful for his graces. Sixthly, To shew thyself to be a freeman of Christ’s corporation, having a voice or consent in the admission of others into that holy society.

If there be any collection for the poor, freely without grudging bestow thine alms, as God hath blessed thee with ability (1 Cor. 16:1; 2 Cor. 9:5-7, etc.).

And thus far of the duties to be performed in the holy assembly.

Now of the Third sort of Duties after the holy Assembly.

As thou returnest home, or when thou art entered into thy house, meditate a little while upon those things which thou hast heard. And as the clean beasts which chew the cud (Lev. 11:3), so must thou bring again to thy remembrance that which thou hast heard in the church. And then kneeling down, turn all to prayer, beseeching God to give such a blessing to those things which thou hast heard, that they may be a direction to thy life, and a consolation unto thy soul (Psal. 119:11). For till the word be thus made our own, and, as it were, close hidden in our hearts, we are in danger lest Satan steal it away, and we shall receive no profit thereby (Matt. 13:19). And when thou goest to dinner, in that reverent and thankful manner before prescribed, remember, according to thy ability, to have one or more poor Christians, whose hungry bowels may be refreshed with thy meat; imitating holy Job, who protested that he did never eat his morsel alone, without the good company of the poor and fatherless (Job 31:17-18): that is the commandment of Christ our Master (Luke 14:13). Or at leastwise, send some part of thy dinner to the poor who lies sick in the back-lane, without any food (Esth. 9:22); for this will bring a blessing upon all thy works and labours (Deut. 15:10, etc.); and it will one day more rejoice thy soul than it doth now refresh his body, when Christ shall say unto thee, “O blessed child of God! I was an hungered, and thou gavest me meat,” etc. And, “forasmuch as thou hast done it for my sake to the least of these my brethren, I take it in as good part as if thou hadst done it to my own self.”

When dinner is ended, and the Lord praised, call thy family together; examine what they have learned in the sermon (Acts 17:11; Heb. 5:14); commend them that do well, yet discourage not them whose memories or capacities are weaker, but rather help them, for their wills and minds may be as good. Turn to the proofs which the preacher alleged, and rub those good things over their memories again (Deut. 6:7). Then sing a psalm or more (Matt. 26:30; Jam. 5:13). If time permit, thou mayest teach and examine them in some part of the catechism (Heb. 6:1), conferring every point with the proofs of the holy Scripture. This will both increase our knowledge and sharpen our memory; seeing by experience we find, that in every trade they who are most exercised are ever most expert (Heb. 5:14). But in anywise, remember so to dispose all these private exercises, as that thou mayest be with the first in the holy congregation at the evening exercise; where behave thyself in the like devotion and reverence as was prescribed for the holy exercise of the morning.

After evening prayer, and at thy supper, behave thyself in the like religious and holy manner as was formerly prescribed. And either before or after supper, if the season of the year and weather do serve—

1. Walk into the fields and meditate upon the works of God; for in every creature thou mayest read, as in an open book, the wisdom, power, providence, and goodness of Almighty God (Psal. 112:5; 19:1, etc.; 8:1, 3, etc.; Rom. 1:19-20); and that none is able to make all these things in the variety of their forms, virtues, beauties, life, motions, and qualities, but our most glorious God (Isa. 40:26).

2. Consider how gracious he is that made all these things to serve us (Psal. 8).

3. Take occasion hereby to stir up both thyself and others to admire and adore his power, wisdom, and goodness; and to think what ungrateful wretches we are, if we will not, in all obedience, serve and honour him.

4. If any neighbour be sick, or in any heaviness, go to visit him (Jam. 5:14, etc.). If any be fallen at variance, help to reconcile them.

To conclude, three sorts of works may lawfully be done on the Sabbath day.

1. Works of piety, which either directly concern the service of God, though they be performed by bodily labour; as, under the law, the priests laboured in killing and dressing of sacrifices, and burning them on the altar (Matt. 12:5). And Christians under the Gospel when they travel far to the places of God’s worship, it is but a Sabbath day’s journey (Acts 1:12), like to that of the Shunamite, who travelled from home to hear the prophet on the Sabbath day, because she had no teaching near her own dwelling (2 Kings 4:22). And the preacher, though he labours in the sweat of his brow to the wearying of his body, yet he doth but a Sabbath day’s work. For the holy end sanctifieth the work, as the temple did the gold, or the altar the gift thereon;—or else such bodily labour, whereby the people of God are assembled to his worship, as the sounding of trumpets under the law (Numb. 10:2-3), or the ringing of bells under the gospel.

2. Works of charity, as to save the life of a man (John 5:9; Mark 3:4), or of a beast (Matt. 12:11); to fodder, water, and dress cattle (Luke 13:15); to make honest provision of meat and drink (Matt. 12:1); to refresh ourselves, and to relieve the poor, to visit the sick, to make collections for the poor, and such like (1 Cor. 16:1).

3. Works of necessity, not feigned, but present and imminent, and such as could not be prevented before, nor can be deferred to another day—as to resist the invasion of enemies, or the robberies of thieves; to quench the rage of fire, and for physicians to stanch or let blood, or to cure any other desperate disease; and for midwives to help women in labour; mariners may do their labour; soldiers, being assailed, may fight; and such like. On these or the like occasions, a man may lawfully work. Yea, and when they are called, they may, upon any of these occasions, go out of the church, and from the holy exercises of the word and sacraments: provided always, that they be humbled that such occasions fall out upon that day and time; and that they take no money for their pains on that day, but only for their stuff, as in the fear of God, and conscience of his commandment.

When the time of rest approaches, retire thyself to some private place; and knowing that in the state of corruption no man living can sanctify a Sabbath in that spiritual manner that he should, but that he commits many breaches thereof, in his thoughts, words, and deeds, humbly crave pardon for thy defects, and reconcile thyself to God, with this or the like evening sacrifice:

A private Evening Prayer for the Lord’s day.

O holy, holy, holy Lord God of Sabaoth! Suffer me, who am but dust and ashes, to speak unto thy most glorious majesty. I know that thou art a consuming fire; I acknowledge that I am but withered stubble: my sins are in thy sight, and Satan stands at my right hand to accuse me for them. I come not to excuse but to judge myself worthy of all those judgments which thy justice might most justly inflict upon me, a wretched creature, for my sins and transgressions. The number of them is so great, the nature of them is so grievous, that they make me seem vile in my own eyes; how much more loathsome in thy sight? I confess they make me so far from being worthy to be called thy son, that I am altogether unworthy to have the name of thy meanest servant; and if thou shouldst but recompense me according to my desert, the earth, as weary of such a sinful burden, should open her mouth and swallow me up, like one of Dathan’s family, into the bottomless pit of hell. For if thou didst not spare the natural branches, those angels of glorious excellency, but didst hurl them down from the heavenly habitations into the pains of hellish darkness, to be kept unto damnation, when they sinned but once against thy Majesty, and didst expel our first parents out of paradise when they did but transgress one of thy laws; alas! what vengeance may I expect, who have not offended in one sin only, heaping daily sin upon sin without any true repentance, drinking iniquity as it were water, ever pouring in but never pouring out any filthiness, and have transgressed not one, but all thy holy laws and commandments? Yea, this present day which thou hast straitly commanded me to keep holy to thy praise and worship, I have not so religiously kept and observed, nor prepared my soul in that holiness and purity of heart, as was fit to meet thy blessed Majesty in the holy assembly of the saints. I have not attended to the preaching of thy word, nor to the administration of thy sacraments, with that humility, reverence, and devotion that I should: for though I was present at those holy exercises in my body, yet, Lord, I was overtaken with much drowsiness; and when I was awake my mind was so distracted and carried away with vain and worldly thoughts, that my soul seemed to be absent and out of the church. I have not so duly, as I should, meditated with myself, nor conferred with my family upon those good instructions which we have heard and received out of thy holy word by the public ministry: for default of which, Satan hath stolen the most part of those instructions out of my heart, and I, wretched creature, have forgotten them as though they had never been heard. And my family doth not thrive in knowledge and sanctification under my government, as they should. Though I know where many of my poor brethren live in want and necessity, and some in pain, and comfortless; yet I have not remembered to relieve the one with my alms, nor the other with consolations; but I have feasted myself and satisfied my own lusts. I have spent the most part of the day in idle talk and vain exercises; yea, Lord, I have, etc.—[Here confess whatsoever fault thou hast done that day by omission or commission, and then fetching from thy heart a deep sigh, say]—and for all these my sins, my conscience cries guilty, thy law condemns me, and I am in thy hand to receive the sentence and the curse due to the wilful breach of so holy a commandment. But what if I am by thy law condemned? yet, Lord, thy gospel assures me that thy mercy is above all thy works; that thy grace transcends thy law; and thy goodness delighteth there to reign where sins do most abound. In the multitude of thy mercies, and for the merits of Jesus Christ my Saviour, I beseech thee, O Lord, who despisest not the sighings of a contrite heart, nor desirest the death of a penitent sinner, to pardon and forgive me all those my sins, and all the errors of this day and of my whole life, and free my soul from that curse and judgment which is due unto me for them. Thou that didst justify the contrite publican for four words of confession, and receive the prodigal child, when he had spent all the stock of thy grace, into favour upon his repentance; pardon my sins likewise, O Lord, and suffer me not to perish for my transgressions. O spare me, and receive me into thy favour again. Wilt thou, O Lord, who hast received all publicans, harlots, and sinners, that upon repentance sued to thee for grace, reject me? shall I alone be excluded from thy mercy? Far be it from me to think so: for thou art the same God of mercy to me that thou wast to them, and thy compassions never fail. Wherefore, O Lord, deal not with me after my merits, but according to thy great mercy; execute not thy severe justice against me a sinner, but exercise thy long-sufferance in forbearing thy own creature. I have nothing to present unto thee for a satisfaction, but only those bloody wounds, bitter death and passion, which thy blessed Son, my only Saviour, hath suffered for me. Him, in whom only thou art well pleased, I offer unto thee for all my sins wherewith thou art displeased: him, my Mediator, the request of whose blood, speaking better things than that of Abel, thy mercy can never gainsay. Illuminate my understanding and sanctify my heart with thy Holy Spirit, that it may bring to my remembrance all those good and profitable lessons which this day and at other times have been taught me out of thy holy word; that I may remember thy commandments to keep them—thy judgments to avoid them—and thy sweet promises to rely upon them, in time of misery and distress. And now, O Lord, I resign myself to thy most holy will: O receive me into thy favour, and so draw me by thy grace unto thyself, that I may as well be thine by love and imitation as by calling and creation. And give me grace so to keep holy thy Sabbaths in this life, that when this life is ended, I may, with all thy saints and angels, celebrate an eternal Sabbath of joy and praise to the honour of thy most glorious name, in thy heavenly kingdom for evermore. Amen.

And then calling thy family together, shut up the Sabbath with the meditations and prayers before prescribed for thy family. And the Lord will give thee that night a more sweet and quiet rest than ordinary, and prosper thee the better in all the labours of the week following.