and faithfull receive and enjoy through him which indeed soe farre exceed all that belonged to man in the state of innocency as Christ the second Adam in his humanity exceeded the first Adam and immutable grace exceeds mutable nature and as eternall fruition of God in heavenly grace excels the fruition of fading pleasures in an earthly paradise CHAP. 6 Secondly Gods sanctifying of the seventh day was not the creation or infusing of any spirituall or supernaturall holinesse into it by which it did excell all other dayes of the weeke For first all spirituall and supernaturall holinesse is created infused by the holy Ghost only into reasonable creatures Angels and men and cannot be in any thing void of reason vnderstanding free will and affections Although things without life and creatures void of reason are called holy by way of relation because they are dedicated to an holie use Yet nothing is called holie by holinesse of qualification that is by holinesse inherent heavenlie grace qualitie and perfection but onelie man and the holie Angels who are partakers of the holie Ghost and haue him dwelling working in them For this holinesse is unstained puritie and vnspotted vprightnesse which possesseth and informeth the vnderstanding will desires affections and inclinations of resonable creatures makes them conformable to Gods revealed will and the rule of his law Sâ—e that to imagine holines infused into any time place or any other thing which hath not reason vnderstanding and will is a mere dreame dotage and superstition Times and places as holy daies and holie temples are holie in Scripture not for any holines inherent in them which they communicate to Gods people but because these daies and places are dedicated to holie use and in them God is pleased by his spirit working with his word and ordinances to beg it increase and stirre vp holy affâ—ctions in men and to come and enable them to performe holie actions according to Gods will Secondlie all true infused inherent holinesse created and wrought by the holie Ghost springs from an eternall fountaine and is founded vpon a sure rock which can never bee removed but standeth firme for ever Where Gods spirit once informeth or taketh possession and worketh true holinesse ther he abides for ever Ioh. 14.16 The Devill and all the powers of darknesse cannot prevaile nor dispossesse him for he is greater then they all 1. Ioh. 4.4 Soe that if God had sanctified the seventh day by infusing holinesse and conforming it with the holy Ghost it could never haue beene profaned polluted and defiled by men neither could there haue beene any chaunge of it from the holy Sabbath to a common and ordinary day of the weeke as now wee see by Christs resurrection It should haue continued Gods holy weekly Sabbath for ever even as men once truly regenerate and sanctified by the holy Ghost are by that spirit sealed vnto the day of full redemption Ephess 4.30 CHAP. 7. THE affirmatiue positions wherein J will shew how God sanctified the seventh day are three First God did on that day reveale himselfe to man a most pure and holy God more then in all the six daies of the creation For in creating all things of nothing he shewed his power And omnipotencie in making al things good and perfect in there kind And in setting the heavens and the earth and all creatures in such an excellent comelie order hee shewed his wisdome and goodnesse And in making man vpright in his owne image giving him dominion over all living creatures to order them according to his will and to the law written in mans heart he declared his righteousnes But on the seventh day by promising Christ a perfect redeemer and Sauiour he manifested and revealed his most perfect purity holinesse diverse waies First by his suffering of man to liue in his sight and to approach to his presence when he was corrupted by his fall and become filthy and abominable and in the strictnesse and rigor of justice worthy to be destroyed with eternall death God did plainly shew that he is a God infinitly holie and cannot receive the least spot and staine of mans corruption approaching to his presence but appeares most pure and glorious and shines forth bejond all measure by making an holy vse of mans vncleannesse and ordering and disposing it to the more full manifestation and communication of his glorie goodnesse to his elect in Christ For as the purity of gold doth more appeare by abiding most pure and perfect in the midst of consuming fire and a furnace of fire full of uncleane ashes and after the touching of things most vncleane Soe Gods perfect purity and holinesse appeares most infinit and vnspotted in that he suffers vncleane man made filthy and abominable by sinne to live in his sight and presence doth order dispose his uncleannesse to an holy end doth meddle with it touch it yet is no whit diminished or obscured therby but made more bright and resplendent in the eyes of the world Secondly God by his promising of Christ to become maÌ„ in mans nature to make a ful perfect satisfaction to justice for mans sin did shew his infinit purity holy hatred of sin more then by any worke of creation In that rather then maÌ„s sin filthines should not be punished to the full his justice fully satitisfied he would giue his own Son a person of infinit value to bear the curâ—e sufferedthe whole punishment of sin in mans nature and so to make full satisfaction for it Thirdly the revealing of Christ and promising of him to be a second Adam who is the Lord from heaven heavenly and a quickening spirit through whom he doth richlie shed his spirit on Adam and all his elect seed in their generation which holy spirit doth dwell in their frail earthly sinfull bodies as in a Tabernacle temple all the time of this fraile life is not stained nor defiled with their corruptions but doth abide most pure and holy and doth overcome mortifie and kill by a long and lingring death the old man of sinne in them and workes in them that spirituall purity and holinesse which though it be not like a grain of mustard seed yet cannot bee destroied or defiled but increaseth more and more and prevaileth against all powers of darknesse this doth aboue all shew the infinit puritie and holinesse of God and of his spirit And therfore J conclude that God by promising and revealing Christ on the seventh daie did then first shew himselfe infinitly pure and did manifest vnspotted holinesse more then in all the six daies of the creation and this is the first point of his sanctifying of the daie to bee an holie Sabbath of rest vntill the full exhibition of Christ a perfect actuall redeemer on the day of his resurrection CHAP. 8. SEcondly God on the seventh daie did though Christ promised â—â—ed the holie Ghost
haue the weâ—kely Sabbath in most high esteeme which was first grounded vpon Christ promised came in upon the seventh day of the world â—ogether with the word of promise and the glad tidings of the worlds redempâ—ion by Christ â—nd with the perpeâ—uâ—ll commandements of repenting and beleeving in Christ which are the great commandements of the Gospell which Holy and blessed Sabbath hath still continued and gone a long with Christ prâ—mised on the seventh day during the time of the old Testament and siâ—ce the full exhibition of Christ in his resurrection hath advanced forward together with Christs vnto the fiâ—st day of the weeke in whâ—ch day he perfected mans redemption triumphed over death rose vp and was advanced to glory immortallity Surely they who professe loue to Christ and profane the weekely Sabbath they are no better then painted Hipocrties yea rather they are to bee numbred among those bold audacious and scandalous sinners who presume to pull a sunder those whome God hath inseperably joyned together that is the sabbath and Christ the Lord of the sabbath who while they professe Christ in word doe indeed deny the power of true Chrâ—stian godlinesse and do what in them lieth to turne the publick worship of God into sacrilegious profanation and soe to provoke the eyes of his glory Thus much for the second maine thing herâ— offered in this text that is the ground of the holy weekly Sabbath CHAP. 4. THE third maine thing which here offers it selfe and which I haue propounded to be handled more largly as comprehending in it divers speciall points of great weight and moment as the Sanctifying of the seveÌ„th day â— as Gods blessing of it so far as blessing signâ—fiâ—s Goâ—s setting of it apart to be kept observed for a blâ—ssed memoriall of the promise of Christ as it is apart of the fiâ—st institution of the sabbath Fâ—r Gods blessing of a day or any other thing dâ—th signifie 1. His giving of some notable benefit on that day or to the thing blessed 2. his setting of it apart to a blessed end vse in the former sence it belongs to the ground of the Sabbath and so I haue spoken of it before Jn the later sence it belongs to Gods act of Institution and as in effect the same with sanctifying of the seventh day onely this I conceiue to be the difference that Gods sanctifying of a thing is his seperating of it by his word and commandement to a supernaturall and extraordinary vse either profittable or unprofittable to it selfe as hâ—s seperating of things to be his instruments of just vengance for the destruction of his enemies and seperating men to some holy offce for a time as Saul to Prophesie Eâ—â—eâ— sonnes to bee Priests and Iudas to bee an Apostle by which office they received no true blessing but it turned to their greater curse at last But Gods blessing of a day or any other thing is his setting of it apart for a blâ—ssed vse and his pronouncing and demanding it by his holy pâ—werfull word to be a blessed daie or blessed thing and to serve for holie blessed vse and so blessing is that speciall sanctifying which is seperating of things to a blessed use and come here to bee handled vnder Gods sanctâ—fyng of the â—eventh day For Gods sanctifying iâ— this place is a blessed sanctifying of the daie to a blessed vse and the word blessed is put before to make us clearlie see and vnderstand soe much I will therefore insist only upon sanctifying which comprehends blessing in it and will first open and expâ—und the word and so proceed to points of Doctrine The Hebrew word Kadash is never vsed in any other sence in all the Scriptures but onelie to signifie seperating of things from their ordinarie and naturall vse to some vse more then naturall or aboue nature the fitting preparing of them for that use as for example compining of nations in an holie league against Babell or other wicked state to execute on them Gods just reuenge Jer. 6.4 12.3 22.7 51.27.18 and seperating some cities for refuge Iosh. 20.7 whensoever this word is attributed to God in all the Scripture it signifies eiâ—her Gods seperating things or times for holy vse by his word and commandement or by some hâ—linesse shewed or some extraordinarie holie word done in them as Exod. 9.44 2. Cron. 7.20 or else Gods infusing of his holie spirit and of spirituall and supernaturall grâ—ces gifts of holâ—nesse into men by whâ—ch they are seperated from carnall men and prepared for Heavenlie glory as Exod. 31.13 Levit. 20.8 Ezec. 2.12 Ier. 1.5 where God is said to sanctifie his people and to make tâ—em holy that so they may be fitt to come nerer to him And frequently in the new Testament the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this sense as Eph. 5.26 Heb. 2.11 Here the word signifies not sanctifieing by infusing holinesse and making holy but Gods consecrateing that is seperating the seventh day to an holy heavenly spirituall and supernaturall use by hâ—â— word and commaundement or by some holy worke done first in it or some holinesse first revealed upon it For this was the day in which God by his gracious promise of Christ and by the new covenant of life made with mankind in him did communicate his spirit to our first parents and wrought in them faith and all holy graces needful to salvation and so of Ishah a woman who brought wo to man made our first mother Chavah that is the mother of life in Christ to all liueing This day God here upon commaunded to be sanctified of men and kept holy by holy exercises which tend to the honour praise and to the solemne commemoration and memoriall of Christ promised and of his own rest in Christs mediation and this day he appointed to man to be a signe and pledge of the aeternall Sabbath in heaven after the end of the world which in six dayes he created Here therefore we see wherein especially Gods sanctifieing of the seventh day to be an holy Sabbath of rest did consist Which that it may yet appeare more fully and distinctly in all the particulars J will reduce the summe of all into a few positions some negative and some affirmative which being by evident testimonies of Scripture and by good arguments grounded on the word of God proved and confirmed The trueth will be so cleare and manifest that the simple shal be able to understand the true sanctification both of the seventh day which was the old Sabbath of the old Testament and also of the Lords day the Christian Sabbath of the new Testament under the gospell CHAP. 5. FIrst we must not in any case imagine That Gods sanctifieing of the seventh day was the creating or inâ—useing of any naturall holynesse in to it by which it was distinguished from other dayes of the weeke and made more excellent then any
from home about worldly affaires on the sabbath Exod. 16.29 bringing in and carrying out loads and burdens Ier. 17.27 exercising themeselves in the workes of their ordinary calling trade as buying selling keeping market and faires on that day So also the Homily condemnes them as transgressours profaners of the Lords sabbath who on the sunday which is the Lords day and Christian sabbath do not spare to ride and journey bring and carry row and ferry buy and sell keepe markets and faires and so use the Lords holy dayes and worke dayes both a like Thirdly as the law and the Prophets commanded Gods people in the old testament to rest in holynesse Exod. 31.14 35.2 and not pollute the sabbath by doing their owne pleasure but to honour the Lord not doing their own wayes nor finding their own pleasure nor speaking their owne words Isa. 58.13 So also the Homily requires of all Gods people the same Holy rest on the Lords day in that it condemnes them who follow vain and carnall sportes and fleshly pleasures and all such exercises as cause brawling and railing and tending to wantonnesse as a worse sort of people then they that breake the sabbath by working and doing all their businesse in it For these are the words of the Homily The other sort is yet worse for though they will not travell and labour on the sunday as on the weeke day Yet they will not rest in holinesse as God commandeth but they rest in vngodlinesse and filthynesse praunsing in their pride pranking and pricking pointing and painting themselues to be Gorgeous and Gay they rest in excesse and superfluity in Gluttony and drunkennesse like Rats and swine they rest in brawling and rayling in quarrelling and fighting They rest in wantonnesse â—oyish â—alking and filthy fleshlynesse So that it doth evidently appeare that God is more dishonoured and the Divell better served upon Sunday then all other dayes of the week besides And I assure you the beasts which are commanded to rest one the sunday honour God better then this kinde of people Now by these expresse words of the Homily we se most clearly that both this and the former position are not any new Doctrines or factious opinions of my owne devising as some malicious catchers false traducers haue slaunderously reported both of them mee But the true Orthodox Doctrine of the Scriptures in the law the Prophets new Testament the divine doctrin pubklickly receiued in the Church of England by law established For the further confirmation whereof J could say much besides the strong Arguments which I haue brought to proue the former position which doe ouer and aboue most strongly proue this also For 1. Jf the Lords day be a more blessed day then the seventh daie was in the old Testament 2. Jf it bee a more holie day a daie of more holy convocations assemblies 3. Jf we haue as much as manifold use of rest cessation as they had more 4. Jf we be bound by Gods law by the Gospel to be more spirituall more sequestred from the world because we haue more abundant gifts of the spirit more cleare sight knowledg of heavenly eternall rest more hope of eternall life glory Then it must needs follow that we by Gods law are as strictly bound to rest cease from all worldlie cares bodily workes sports and pleasures as the Fathers were in the old testament But because slaunderous traducers shal haue nothing here to object against me in this point except they can desperately harden their hearâ—s and faces to accuse blaspheme wound thrâ—ugh my sides the holie Scriptures and the publick doctrine of the Church of England by the law established and royall authoritie maintained I will content my selfe desire you my hearers to be satisfied with this which I haue said you haue heard alreadie And so I passe to the third point befor propounded concerning the dutie of rest even the manner measurâ— of it in what cases Gods law permits bodily exercises on the L day CHAP. 21. HOwsoeuâ—r all worldlie workes and labours are forbidden and rest From them all is commanded in the law yet the equitie of the law permits some labours and exercises and in some cases allowes such bodilie workes as are ordinarilie vnlawfull to be done on the Lordes holie Sabbath daie First of all it is lawfull for Ministers and preachers of Gods word to doe some painfull and laborious workes upon the Lords daie even all such as are necessarie for the better sanctification of the daie and for the edification of the people and flock in publick Though they are not allowed to neglect their studies on the six daies but are bound to read study meditate for help of their memories to write downe the heads points and proofes of their Doctrine before the day of assembly Yet because few or none are so perfect as to preach publick with good order Method and readinesse of speach and memorie that which they haue studied without searching and reading ouer the testimonies of Scripture which they haue collected and studied noting down writing some which come new fresh to their mind serious meditating upon that which they are to speak for better imprinting of it in their memâ—ries Therefore their is a necessity laid on them to labour in this kinde on the Lords Sabbath Aâ—d though it be a great labour of the body to stand up preach in the congregation with intention of the voyce earnestnes of affection doth more spend the spirits strength of the body makes drops of sweat run downe the face more abundantly then the tilling of the ground Yet the matter in which they deale is holy all their worke is religious their labour tends to an holy supernatural end is necessary for a ful sanctification of the day therfâ—re it is not only allowed but also required commandement by the law of God If any doth make a doubt or question of this truth we haue very strong proofe thereof in the holy Scriptures Thâ— first Argument is drawne from the hard bodily labours artificiall practises of the Preists which they vverâ— by the law bound to performe in their double sacrifices offerings on the Sab day in the old Testament they were bound to flealambs to dresse wash the flesh the intrals to offer them up in sacrifices on the Altar thy were bound to lay them upon wood on the Altar to kindle the fire burne the fat some part of the flesh also they were to take a tenth deale of flower to mingle it with oyle to make the drinke offering thereof also to offer all to God as we read Num. 28.9 Now if God by his law allowed commanded such bodily works on the Sab day because they were needfull for sacrifices Circumcision which were but a ceremoniall
with the spirituall and heavenly obseruation of the Lords holie day in which God requires serious sanctification and graue and sober conversations as our own Ecclesiasticall Constitutions do affirme the reason is the same in both Thirdly in all other things consecrated by God himselfe and by his word and commandement to holy and heavenly use it hath alwayes beene counted a greevious offence to ad our owne naturall inventions and diuises to them or to turne them to common civill and mere naturall use either in whole or part except in case of necessity So undoutedly it is by the same reason a greevious offence willingly and purposly to imploy the Lords holy daie or any part thereof to common naturall and civill sports and delights Now the first is manifest by the word and law of God Nahab Abihu the sonnes of Aron were consumed by fire from the Lord when they offered sacrifices with common fire Lev. 10. Because they added to the holy offering that which was common Alsoe the sonnes of Ely did sinne greeviously in turning any part of the consecrated flesh to feede their owne bellies 1 Sam. 2. Saul in turning Gods sacrifice to a prophane use and forcing himselfe to doe it in ordinately that he might make the people to stand to him and keep them from scattering sinned and lost his Kingdome 1 Sam. 13. And when the Jewes prophaned Gods house of praier which was the holie place by buying selling and money chaunging it was so vile in our Saviours eyes and so wicked that he who in other things was a meeke Lambe being moved with zeale did like a Lyon Roare against them fell violentlie upon them and whipt them out with disgrace Iohn 2. Now the Lords Sabbath is an holie day sanctified by God immediatlie after the Creation and commanded in the fourth Commandement to be kept holy And our Sauiour by his Resurrection hath consecrated blessed the Lords day aboue all other dayes of the weeke and made it the Lords Sabbath more holie then the first as haue beene before abundantly proved And as all true Christian Churches so our Church more especiallie both by Doctrine and practise hath openlie approved this for the Lords Sabbath Therefore no part of this day ought to be turned to nautrall ciuill or carnall sports and delights Lastly though our Churches the places of our holy assemblies and our communion tables haue no particular expresse commandement for them from God but onely are consonant and agreable to the houses of God in Israel and we haue no other warrant for them but the example of Gods people in the Old Testament our own experience reason teaching that they are very necessary for publick assemblies and holie service the plot of ground is chosen by men and the materials and framing of them and the forme of them are all the workes of men God hath neither appointed the place as in the temple of Ierusalem nor the materials the forme as in the Tabernacle the Arke Altars which were built by Moses Yet we would count a great offence to turn any part of the Church to be a place for common sports plaies or a dancing Schoole and to play at dice or Cards or other profane games vpon the Communion Table Now then seeing we count it unlawfull to profane the places consecrated to holy vse by men inimitation of God and not by expresse commandement given for the separation of the ground or the place We ought more to count it unlawfull to spend any part of Gods holy day in carnall sports being a time sanctified by his expresse word and blessed with the greatest blessing Fourthly and in the last place whatsoever recreations and exercises of body and mind are necessary required for the bettering of our sanctification of the Lords day the enabling of us to perform with more cheerfulnesse strength and courage the holy worship of God and the work and service of his holy Sabbath and which are also intended by vs onely to that end and use them we may vse And so farre as they serve to further and in no wise to hinder Gods holy worship and the immediate works and duties thereof This is manifest by Gods allowing to his people in the law dressing of meat Cheerfull feasting on his Sab and holy daies Which are needfull to cheere up men and to provoke them to worship him with all thankfulnesse of heart also to put on our best apparell that we may come decently to Gods house As these are lawfull being directed to holy use so undoubtedly honest refreshing with recreations which cheer up the heart refresh the spirits are lawfull when they are helpfull to holy exercises and are directed to that end as stirring of the body walking in to gardens or fields to take fresh aire being found very helpefull to Preachers to reviue their spirits sâ—rengthen their loynes cleare their voyces sharpen and quicken their wits and memories and being done only to that end are lawfull So also walking into the corne feilds in â—ommer oâ— harvest or into meddowes or Pastures in the spring both to refresh our Bodies spirits and to give vs occasion to admire Gods bountie in clothing the bodies and his Fatherlye providence in making the earâ—h so fruitfull and to laud and praise him is lawfull for vs. And if after publick private exercise we doe soe walke about diuers together conferring of heavenly things taking occasion by sight of earthly blessings to provoke one another to thankfulnesse acknowledgment of Gods loue this no doubt is a recreation fitt for the Lords day and helps much our devotion and this seemes to haue beene practised by our Saviour who went through the corne feilds on the Sabbath day Mat. 12.1 and his Disciples with them CHAP. 22. IN the last place J come to the speciall Duties of holinesse by which The Lords Sabbath is especially said to be sanctified which I will run through as breifly as I can so far as brevity may stand with plainesse perspecuity And first of all you shall see that the most strict sanctification of the Lords day which is taught and urged by the godly learned both auncient and moderne Christian Divines Is no Judaisme I would haue you to take speciall notice that whatsoeuer things the Iewes and naturall Isralites were bound by the law â—o perfoâ—me in the sanctification of the old Sabbath which were meerely tipicall and ceremoniall and were ordained and practised onely to signifie some things which are fullie accomplished in Christ that we hold to be so abolished and made void that Christians ought in no case to obserâ—e or practise them on their new Sabbath the Lords day For they are all removed with the chaunge of the day we ought to a voyd them as much as we avoyd the old Sab which was the seventh day from the begining of daies in the creation As for example offering the sacrifices of slaine beasts and
of them My reasons are First because creating of naturall holynesse in any thing is a worke of creation But God rested from all works of creation on the seventh day and from making any thing which belonged to the naturall being of any creature or to the natural frame and perfection of it witnesse the wordes of my text and the wordes of the Lord him selfe Exod. 20.13 Secondly the Scriptures which are the onely rule of faith and so all Doctrines of this kind do never mention any naturall holynesse in any creature which God made in the whole created frame of heaven and earth all though God did create man perfect in his kinde even in his own image Yet I doe not read that this image comprehended any more in it but naturall gifts and endowments onely as light of understanding libertye of will most free to good onely and well ordered affections all upright also a comely frame and excellent temperatur of the body fitt to be the seat subject instrument of a liveing reasonable naturall soule and spirit and to rule over all other creatures Salomon the wise preacher describeing the image and excellent frame wherein God created man makes no mention of any holynesse but onely of naturall uprightnesse God saith he made man upright We never read of holynesse naturall to any but onely to God Thirdly true holynesse is a gift of supernaturall grace given onely in Christ and proceeding fâ—om the holy Ghost shed on men through Christ and dwelling in them as the immortall seed of God It belongs not to the naturall image of God wherein the first earthly Adam was created but to the spirituall and heavenly image of the second Adam Christ who is a quickening spirit the Lord from heaven heavenly whose image no man can bear but in the state of regeneration when he is borne of the spirit and begotten of God to a lively hope to the inheritance incorruptible and undefiled which fadeth not a way as I have largly here to fore proved by divers Scriptures which appose the image of true holynesse and undefyled righteousnesse which men have in Christ to the image of the first Adam but that upright image wherein he was first made and that corrupt image where in to he was transformed by his fall as appeares most plainely 1. Cor 15.45.49 Eph. 4.23.24 The thing which deceives many learned men and carries them to thinke that holinesse was apart of mans naturall image in which he was created is this First they take it for granted that all vprightnesse purity of man in heart soule life and conversation by which he is conformable to the law of nature and to Gods will revealed and his commandements given to him is true holinesse and is so called in Scripture Secondly they reade that Adam was made by God vpright and had that purity vprightnesse which made him conformable to Gods law and revealed will and this was Gods image in him herevpon they conclude that Adam was created in true holinesse To this I haue heretofore vpon another textfully answered by laying downe a plaine distinction gathered from Gods word and daily experience and by applying it to this purpose For I haue distinguâ—shed purity and uprightnesse by which man is conformable to the revealed will and law of God into two sorts First there is a created naturall purity vprightnesse founded upon naturall principles which God gaue to man in his fiâ—st creation by he which was conformable to Gods revealed will to the law of his nature in the state of innocency but this vprightnesse having no other roote or foundation but mans mutable nature and frame was also mutable and was quickly defaced and corrupted by the subtilty of the tempter and mans fall Secondly there is a renewed or new created uprightnesse and purity of man in his heart and soule life and conversation which is found onely in Gods elect faithfull regenerat Children by which they are here in some measure made conformable to the law and will of God this although it is much ecclipsed and obscured by the remainders of naturall corruption which still dwell in Gods Saints in this fraile life and mortall body and doth not shine forth in the true brightnesse of it yet it proceeds from an eternall fountaine the pure waters whereof spring vp unto life eternall and cannot be defiled but remaine pure though they passe through the dead sea of Sodom the filthy lake of mans naturall corruptions which dwell still in this body of death this pure fountaine is the spirit of regeneration which God sheds through Christ on the elect as our Saviour himselfe teacheth Joh. 14.4 8.38.39 And because this spirit even the holy Ghost which daily renues them being shed on them in there new birth Tit. 3.5.6 doth dwell in them as the mortall seed of God abides with them for ever Joh. 14 16. and is stronger then the spirit of malice the Devill which overthrew our first parents and ever since rules in all worldly men 1 Iob. 4.4 Therefore it is true puritie and vprightnesse which cannot faile nor deceive us as Adams did and this is that which the Apostle cals the new man and the righteousnesse and holinesse of truth Ephess 4.24 in the same sence that spirituall supernaturall and heavenly graces are called the true riches that is the riches durable and incorruptible which will neverly vnto vs nor by failing deceive vs Luk. 16. As for the created purity and vprightnesse by which the first Adam was conformable to the law it is never in all the Scriptures called by the name of holinesse neither is it or any morall virtue in any vnregenerate man any true holinesse because it proceeds not from the holy Ghost who dwels in the regenerate and works all true holinesse in in them I wish that all the learned would seriously weigh this truth embrace it with their hearts and beare it continualy in their minds and memories For this will at one blow raze to the very foundation all pelagian Popish Armian Hoeresies concerning the power of mans freâ— will the efficacy and merit of mans naturall workes don before regeneration and the falling away of men regenerate and justified from the grace of God and from justifying faith and true holinesse also concerning vniversall grace given to all men by which they haue it in their owne power to be saved And if it would please the Lord to open the hearts of our people râ—ghtlie conceive this difference betweene the image of the first and second Adam and betweene the created naturall vprightnesse of Adam and the spirituall vprightnesse and infused holinesse wherein the second Adam was conceived and framed by the holy Ghost This would ravish their hearts and fill them with admiration of the singular loue of God to his elect in Christ and of the singular excellencie of the grace holinesse and of those high prerogatives which the regenerate
on our first parents begitteÌ„th of his immortal theÌ„ seed sanctifie them and worke faith and all saving graces in them so that they beleâ—ved the promise and found rest in Christ. And so this was the daie wherein God did first make man actuall partaker of his spirit and did make in him true holinesse and conforme him to the Image of Christ This appeares by three things First by Adams words chapt 3.20 where not withstanding Gods passing of the sentence of bodilie death against him and of his returning to dust in the grave in the words next before yet â—e by faith laies hold on one eternall life in Christ the promised seed and being strengthened with might by the spirit in the inner man doth call his wife Chavah which signifieth life because by Christ promised to be come her seed shee shâ—uld bee the mother of all liuing and not onely all his naturall seed should by Christ haue naturall life for a time and being on earth continued vnto them but also after death his wife and al their elect seed should haue life eternall in him This is a strong argument of a lively faith and of the quickening spirit given to Adam vpon the verie daie of the promise which was the seventh day Secondly that our first parents had the holy spirit given them on that daie by faith were instituted made partakers of the righteousnes of Christ the coats of skins doe shew which God fitted to them put vpon them For undoubtedly these skins of cleane beasts which God taught and commanded them to kill and offer in sacrifice as tipes figures and pledges of their redemption by the death and sacrifice of of Christ and these coats made of the skins of beasts sacrificed and put upon our first parents by God himself did plainly forshew the covering and clothing of all the faithfull with the Robes of Christ satisfaction and righâ—iousnesse were a token and pledge to them that they were justified by faith in Christ to come and cloathed with the garments of salvation For all Gods works are perfect he gives to no men by his own hand immediatly the outward pledg seale without the inward grace Thirdly Adams teaching of his sonnes Caine and Abell to sacrifice and to bring offerings first fruits to God which were tipes of Christ and of Gods rest in his mediation and fulls satisfaction and that at the end of daies that is the seventh which is the last of the week Gods holy weekly Sabbath these J say doe testifie Adams faith in the promise his holy obedience to Gods commandment of keeping holy the seueÌ„th day and his holy care to teach his Children holy obedience also Now this being manifest that of the seventh day God did first sanctifie man by his holy spirit and did bring in holinesse into the world among men we must needs acknowledg this a second point of Gods sanctifying that day and making it fit to bee his holy weekely Sabbath and the day of his holy worship CHAP. 9. THirdly the Lord God for a memoriall of these supernaturall heavenly things first revealed done on the seventh day and for a pledg to man of the eternall rest in heaven did also by his word and commandment appoint every seventh day to be vnto man a day of rest from his owne works which concerne this worldly life and to be kept an holy Sabbath to the Lord his God and this is the third point of Gods sanctifying the seventh day and setting it apart for holy and heavenlie vse and for holy worshippe service and religious duties which tend to begit and increase holinesse in men and so to bring them to see and enjoy God in the eternall rest of glorie This point because it is of greatest weight and moment comprehends in it many of those things which are necessary to be laid open made knowne for the distinct and profittable understanding of the Lords holy weekly Sabbath the right obseruation thereof together with the duties which belong thereunto are therein required Therefore I will doe my best endeavour to handle this point more fully to laie open distinctly the speciall things therein contained and that in this method order First I will proue this maine point to weet That Gods blessing and sanctifying of the seventh day did include the giving of a law commandement for the keeping of an holy weekly Sabbath Gods giving of this commandement was a maine speciall part of his sanctifying of it Secondly I will enquire search out the nature of that law commandement how farre in what manner it bindes Adam and all his posteritie Thirdlie because everie law which God gives to man doth impose a dutie upon man and bindes man to the performance of it therefore the uerie words of the text binds me to handlle at large mans dutie which this commandement of God this word by which hee did blesse and sanctifie the seventh day doth impose upon Adam all his posteritie even their sanctifying keeping holy the Sabbath day For the proofe of the maine point we haue three notable argumeÌ„ts First we haue the plaine testimony of God himselfe Exod. 16.28 where he cals this his blessing sanctifying of the seventh day by the maine of a commandement law tels the Isralites that they not keeping of an holy rest but going out togather Manna on the seventh day did refuse to keepe his commandements and lawes that is his commandements and lawes which he had given from the beginning in his blessing and the sanctifying of the seventh day For of other speciall lawes and commandements given beefore that time concerning the Sabbath there is no mention at all in Scripture neither did God giue any besides that from the beginning untill hee spake unto them afterward from mount Sinah and in the fourth Commandement called upon them to remember the Law of old giuen for keeping holy the Sabbath and renewed it againe to them Secondly In all the Law of God and in all the Scriptures wee never read of any thing truly hallowed sanctified and set apart for holy vse but by speciall Commandement of God and by the direction of his word the first thing which is said to bee sanctified after the seventh daie is the first borne of Israell Exod 13.2 and this was by Gods speciall commandement and therefore hee saith that he hallowed them On that day which he smote the first borne of Egypt Num. 3.13 The next sanctified mentioned in Scripture is that of the people of Israell when they were to come into the sight and presence of Gods Majestie at mount Sina Exod. 19.10 and that was by Gods direction and commandement as is there testified in expresse words The third sanctification mentioned in the Scriptures is that of the Sanctuary and the Altar and all the holy Uessels and implements therof And Aaron and his sonnes the
exercises as tend to make men meet to be partakers thereof Now the first day of the weeke the Lords day is the day wherein God first created the light of the visible world even the fiery heavens which shine forth ever since and give light to the inferiour world soe it is testified Gen. 1.3 And on this day Christ the Lord the sun of righteousnesse did rise up and did bring to light immortallity eternall life and became the great and glorious light of the world Therefore this day is the fittest and most worthy to bee the holie weeklie Sabbath and to be spent in meditation upon seeking for the inheritance of the Saints in light Fourthly that day which hath not only the same grounds and reasons in it upon which God first founded the Sabbath and sanctified the seventh day but also divers additions of the same kinde which make the grounds and reasons more forcible and excellent This is most fit and worhy to be the holy weekly Sabbath and such is the first day of the weeke and hath beene ever since it became the Lords day by the Lord Christ his resurrection For proofe whereof consider the grounds and reasons upon which God sanctified the seventh day 1. Gods ending or perfecting his created worke 2. Gods resting from that worke 3. Gods blessing of the seventh day by revealing on it the greatest blessing farre aboue any given in the creation These are the groundes here laid downe in my text which are rehearsed againe by God in the fourth commandement of the law And another reason drawne from the end and use of the Sabbath is also added Exod. 31.13 Ezech 20.12 to weet that the Sabbath might be a signe and token from God that hee is their God who doth sanctifie them that is by giving his Holy spirit with all saving graces in this life vnto them in Christ doth fit them for the fruition sight of his glory in the eternall rest in Heaven so makes the weekly Sabbath a pledge of the eternall Sabbath in the world to come also Now the godly learned heretofore who had no thought of founding the Sabbath on Christ promised on the seventh day of the world they do understand Gods ending of his worke to be either the finishing of the creation on the seventh day by adding some perfection or natural blessing to the creatures more then he had given on the sixt daies Or else that God had already ended perfected his worke before the seuenth day for this cause blessed sanctified the seventh day for a memoriall of the creation of the world and all things therein made perfect and compleat so appearing on that day And by Gods resting on the seventh day from all his worke which he created made they understand nothing else but Gods rest of mere cessation because this was the day wherein God hauing finished his worke made all things good had no occasion to worke any more by way of creation but rested from making more kindes of creatures Therefore God commanded man to rest after his example every seventh day and to keep it for a weekly Sabbath And by Gods blessing of the seventh day they doe understand Gods sanctifying of it to be a signe pledge of the eternall rest These being the grounds reasons in the opinion of the learned vpon which God sanctified the seuenth daie are in a more excellent measure to be found in the first day of the week on which day the Lord Christ rose from death· For first the Lord Christ on that day who is the Lord of the sabbath ended a greater worke then the creation even the great worke of redemption which on that daie he did perfect and finish by the last highest act of it even his resurrection in which he got the victorie triumphed ouer death the last enimie ouer him who had the power of death that is the Devill and did shew to the world that he had fully paid the ransome price of mans redemption satisfied justice wrought fulfilled all righteousnesse sufficient to justifie all that beleeve in him to settle them in Gods favour for ever So that here is a better ending finishing of a better work then that of the creation was which did perfect the mutable worke of creation so here is a bâ—tter ground of sanctifying the day in which it came to passe as diveâ—s learned writers haue rightly observed Secondly on this day the Lord Christ entered into a better rest then any from the creation can be he rested from all his laboures paines sufferings all workes which Gods infinite justice required for mans redemption by way of satisfaction Heb. 4.10 And he tooke possession of eternall rest for himselfe as the head and for his body the whole Church for every elect member thereof So that this resting is a more farre excellent ground reason of the sanctifying of this day to be the weekely Sabbath Yea though I do by Gods perfecting of his worke vnderstand his perfecting of the worke which was marred defaced by mans fal even the worke of creation his making of it more perfect and compleat by his promising of Christ and by Christs undertaking beginning his actuall Mediation first bringing in of supernaturall perfection And by Gods resting I vnderstand his resting so fully wholy in Christs mediation in his satisfaction undertaken for the repairing perfecting of the world which man by his fall had brought under vanity corruption that he put from him all thoughts purposes of going about any new worke of creation for the repairing therof and so is said to rest as I haue befor fully proved Yet I must confesse that on the Lords day which is the first of the weeke in which Christ did rise from death God did more fully excellently perfect all his worke brought in a rest which doth so farre excell that perfecting of his worke resting from creation on the first seventh day as the actuall performance of a promise giuing and fulfilling of a good thing promised vndertaken begun doth excell the promise the undertaking beginning of it And therefore J will bee bold vpon these grounds premises to conclude with the best learned both of the Auncient fathers and moderne Divines That there is more conveniency and fitnesse in the Lords day the first day of the week to be the Lords holy weekly Sabbath now under the Gospell And there are more excellent grounds and sure reasons for the sanctifying of it then any which are named or can be found in the seventh daie which was the Sabbath of the old Testament yea this day by meanes of Christs resurrection to glory in it is the surest pledge and token which outwardly can be given to Gods Church and people that God who raised him up is by him fully appeased satisfied and reconciled to his
in the creatione neither is the law of it written in mans heart in the the creation it was the fall of man and his corruption which caused his to stand in need of a weekly rest and of holy Sabbath exercises to worke good in him and to bring him neerer to God And being made for mans use he may in case of necessity dispence with outward obseruations of the Sabbath the same must giue place to works of necessity which cannot be omitted either without losse of life or some certaine losse or mischiefe The third clause Therefore is the sonne of man Lord also of the sabbath doth giue us to understand that the use of the Sabbath was founded on Christ promised to be Lord of the sabbath and was in under him made man and necessary for the profit of man corrupted not for man in innocency Therfore Câ—rist the son of man is Lord of the Sabbath that is he hath thâ— true proper right and propriety in it for to make it serve for his use being the Lord possessor of it and he hath authority and power ouer it so that it is at his command either to be or not to be in vse either the seventh day or upon some other day of the weeke Now we never read that Christ exercised any Lordship ouer the Sabbath as hee is the son of man either to command it or to chaunge it but only in thesâ— two respects First that he brought it first into the world by undertaking to be the seed of the woman the sonne of man so it was setled on the seventh day in which he was promised during the time of the old Testament while he was a redeemer prâ—mised Secondly that he by his resurrection in which he perfected redemption did consecrate the first day and made it the most honourable day fit to be the Sabbath of the new Testament and also gaue commandement to his Apostles so to ordaine in all Churches Besides this Lordship and power of Christ as sonne of man ouer the Sabbath we cannot conceiue or imagine any other Therefore undoubtedly he hath chaunged it to the first day of the weeke and as Lord of it hath given commandement for this chaunge and alteration The sixth Arg. is drawne from Gods sanctifying of the Lords daie by his sonne Christ more fully and excellently then he did the seventh day in the first institution of the Sabbath For seeing the making of the seventh day to be the Holie Sabbath is the sanctifying of it as the words of my text shew and also the words of the law Exod. 20.13 It must needes hereupon be granted that what day God by his Son Christ hath in all respects more fullie and excellentlie sanctified then the seventh day was sanctified when God made it the Sabbath That daie God by Christ hath made his Holie Sabbath and so it is worthie to bee esteemed and soe is to be observed in the new Testament But now it is most certaine and manifest That the Lord God by his son Christ hath in all respects more fullie and excellentlie sanctified the first daie of the weeke in which Christ arose from death as appeares by diuers things which I haue formerlie touched First he in that daie more abundantlie revealed his holines to the world in that he declared Christ our Redeemer and the head of the whole bodie the Church To be the Sonne of God with power according to the spirit of Holinesse by the resurrection from the dead Rom. 1.3 Secondlie he then opened as it were the flood-gates of Heaven that Holinesse might be more abundantly with his spirit powred out upon all flesh when Christ was raised up and exalted by Gods right hand that he might shed his spirit on all sorts of people of all nations as wee read Act. 2.33 Yea in that in the feast of Pentecost which was the first day of the weeke and the 49. day after Christs resurrection the Holie Ghost was sent downe vpon the Apostles to sanctifie them and to lead them into all truth and to giue them the guifts of tongues to preach the Gospell unto all nations which they presently did and the same day converted 3000. soules herein he both shewed his Holinesse more abundantly then before Thirdly It is piously held by manie Divines that among other things which after his resurrection Christ spake to his Disciples concerning the Kingdome of God that is the Church under the Gospell this was one namely of the keeping of the Holy Sabbath and holie assemblies or gathering of the saints togither vpon the first day of the weeke For immediatly after the Apostles observed that day and all churches in all ages since haue followed their example Therefore it is God who by his Sonne Christ hath made this first day that is the Lords day the weekly Sabbath of Christians J might here adde for further proofe of this truth an observation of diuers godly and learned writers to weet that our Saviour sanctified the first day of the weeke more then any other day by his promise and example in that he did most commonly appeare to the Disciples after his resurrection and came amongst them when they were assembled together on that day and taught and instructed them and breathed on them so we reade Luk. 24.13.36 Ioh. 20.19.26 Seventhly That which the Apostle taught by word and writing and ordained in all Churches of Christian Gentiles and confirmed by their constant practise is undoubtedly a Commandement which they received from the Lord Christ so it appeares Act. 15.28 where they professe that what they prescribed to the ChirstiaÌ„ Churches was the dictate and sentence first of the holy Ghost and then of them joyntlie And our Saviour tells us that the Holie Ghost leads men into all trueth by speaking his word onely to them and calling it to their remembrance Ioh. 16.13.14 therefore it was Christ his word and ordinance St. Paul also professeth that he deliuered unto them such traditions as be received from the Lord 1 Cor. 11.23 And againe he saith 1 Cor. 14.37 Jf any man thinke himselfe to be a Prophet or spirituall let him know that the things which J write unto you are the Commandements of the Lord. Now it is manifest in the Gospel and in the writings of the new Testament that it was a constant practise of the Apostles to keep their assemblies with one accord on the first day of the weeke so we read Ioh. 20.19.29 Act. 2.1.2 and in those their assemblies the Lord Christ presented himselfe to them bodily and by the visible appearance and powerfull operation of his spirit Also Act. 20.8 St Paul on that day kept an holie assembly at Troas and there he preached and administered the sacrament of the Lords supper and performed Holie exercises of the Christian Sabbath And the same Apostle gaue a precept and commandement to the Corinthians even the same which he there saith hee had ordained in the
all our owne ordinarie and common workes and labours Fourthlie they who are more spirituall and haue haue liuely hope of Heaven and haue the spirit shed on them more abundantlie they are more bound by Gods law to sequester themselves and withdraw their mindes from worldlie cares and more to minde heavenlie things as at all other times so on the Lords holie daie which is consecrated to heavenly spirituall and religious worship and seruice of God is a pledg to them of eternall rest with Christ in heaven For to whome God hath given more of them shall more bee required Now it is most plainly testified in the Scriptures That Christians vnder the Gospell are more spirituall and haue the spirit more abundantly shed on them through Christ then the Fathers had Act. 2.17 Tit. 3.6 The Ministery of the new Testament is the ministery of the spirit not of the letter 2 Cor. 3.6 And we haue now more evidence more assurance of the blessed hope reserued in heaven for vs. Colos. 1.5 There is Christ our life and Treasure Colos. 3 1.2 And there our hearts ought to be and not on earthly things We must now be ready if Christ call vs to sell all and to giue to the poore that we may haue treasure in heaven Therefore we are bound by the law especially on the Lords day our weekly holy day to be more sequestered from the world and to rest wholy from all cares and labours about earthly things that we may be wholy deuoted to heavenly things and to divine meditations Lastly though Auncient Fathers and Doctours of the Church did much condemne in their writings the observation of the Sabbath after the manner of the later Iewes to weet in idlenesse and from resting from all worldly affaires that they might spend the day in vaine sports and delights and in wanton leaping and dauncing which in the graue judgment of these learned Fathers Was worse and more prophane then plowing and digging and working in woll Yet notwithstanding they doe generally commend the Lords day as a day of rest to all Gods people from all rurall workes and worldly affaires that they may be at leasure to exercise themselues in holy duties and be wholy devoted to the worshipp of God And hereupon it is that the learned of these later times especially the builders of Gods Church in this land do most frequently in respect of this rest and cessarion from al seculiar affaires call the Lords day the Sabbath of Christians as appeares in the first part of the Homily of the time and place of prayer and do affirme that as the Fathers in the old Testament were bound to rest one the seventh day from all manner of worke Soe also are Christians bound on the Lords day to rest and that by the law of God CHAP. 20 THE second position which I haue propounded before which now Comes to be proved is That Gods law rightly understood doth in respect of this duty of rest from all worldly affaires as strictly bind us under the Gospell on the Lords day as it bound the fathers on the Sabbath of the seventh day in the old Testament Here some will perhaps imagine that I goe about to laye an heavy yoke of Jewish legall bondage upon Christians contrary to Christian liberty by which Christ hath made us free But if they remember and beare in minde what I haue before proued to weet That the fathers from the beginning had no such burden imposed on them as is commonly conceived and that the Scripâ—ures are alleaged to proue that they might not kindle a fire nor dresse meate nor goe out of their place on the Sabbath day and that it was death to gather sticks on that day in case of necessity are much mistaken They shall be forced to confesse that I take away the heavy yoke which many lay upon the Fathers in the old Testament raâ—hen then lay any yoke upon Christians in the obseruation of the Sabbath Yea that I require and urge no more then that which all the learned of best note in all ages haue ever since the time of the Apostles and by tradition from them commended to the Churches of Christ which also the lawes Canons and Doctrine of the Church of England generally receiued and established doe impose on us the light burden and easie yoke of Christ. It is true that the Scribes and Pharises those great corrupters of the law and blinde Hypocrites as our Saviour cals them did lay an heavy yoke on the people of their time by their false glosses and corrupt traditions as in diuers other points so in the obseruation of the Sabbath They held it unlawfull in case of necessity to pull an eare of corne or any fruite from a tree on the Sabbath day and blamed Christs Disciples for doing so when they were hungry and had no other meanes to keepe themselues from fainting They accused our Saviour Christ for working a glorious miracle and doing a worke of great charity on the Sabbath when by his word he healed some that were sick of great infirmities and sent them away bearing their beds on their backes in open sight of all which tended much to the honour of God and made the people glorifie Christ and his Gospell But our Saviour reproues them for this strictnesse and convinceth them of errour by diuers argumentâ— First by Scripture which saith that God will haue mercy rather then sacrifice that is God is serued more acceptably with workes of mercy which are morall duties then sacrifices which are but a seruice ceremonial he delights more in works of mercy charity then in them as at all times so when they are done to his glory on the Sab day So that if it was a breach and prophanation of the Sab to do any worke of mercie in it then it must needs be much more a prophanation to labour worke about sacrifices in killing beasts dressing washing their flesh making fires to burne them on the Altar which were not so pleasing to God as works of mercy But the Pharisees allowed approued such works of sacrificing durst not condemn theÌ„ And thâ—â—for our Saviour concludes that they ought not to condemne his mercifull works of healing the sick on the Sab day shewes that by censuring his doings for prophanation they did much more censure the forenamed actions of their Priests even the dressing burning sacrifices mat 12.5.6.7 Secondly our Saviour proues that by Gods owne law they were allowed to circumcise children on the Sab day whensoever it happened to fall out on the eight daie after the birth of children and to the Child circumcised they applied healing medicinâ—s and therfore they groslie erred in accusing him for healing on the Sabbath which was a thing pleasing to God and was a lesse labour then Circumcision Iohn 7.22 Thirdlie he convinceth them of grosse hypocrisie and blindnesse in that they imposed heavie burdens upon
mear and drinke offerings of fine flower mingled with oyle and such like and incense and gummes and spices they where but tipes and shaddowes of Christ his substanciall sacrifice and in that respect holy by Consecration And though divers of them were indifferent and tollerable while the bodily Temple was yet standing Yet when God hath cast them out by the destruction of the materiall temple the chaunge of the weekly Sabbath they are growne unlawfull to be practised and the reviuing of the practise of them is called abomination Dan. 12. And apostacy from Christ Gala. 4 5. turning againe to weak and beggarly elements and rudiments and becoming slaues to them Gal. 4.9 Wherfor we are now onely to observe in our sanctification of our holie weekly Sabbath such holie duties and exercises as are holie at alâ— times and in all ages both before and under the law and now also under the Gospell which in their owne nature are either trulie holie or tâ—nde to beg it increase and cherish holie graces in men And because God hath by the Gospell shined into our hearts to giue us the light of the knowledge of his glorie the face of Iesus Christ 2 Cor. 4.6 And hath shed his spirit on us aboundantly through him Tit. 3.6 And soe made us more spirituall because also our Saviour himselfe hath taught vs in the Gospell that God is a spirit they are true worshippers who worship him in spirit Iohn 4.23.24 Therefore the chiefest duties by which the Sabbath is sanctifiâ—d are the most speciall duties of Gods worshippe and the more spirituall the more pleasing to God more beseeming Christâ—ans Soe that the first rule which is here to be giuen and to be observed is this That all Gods people doe chiefely labour to stirre up and quicken the grace of God in their hearts and holy heavenly and supernaturall affâ—ctions in their soules that with pure mindâ— and spirits they may performe all duties and actions of Gods worship and seruice both publick and priuate It is true that all times and on all daies we ought to keepe our whole spirit and soule as well as our body pure and blameles to serue God as well with inward affection of heart and purity of spirit as ouâ—ward visible sencible actions and gestures of body But because the Lords day is the most blessed daie of the wâ—eke sanctâ—fied set apart for the holy worshippe and immediate service of God and for publick and priuate service devotion and Religious duties onelie therefore we all ought to haue as great care to furnish our soules with spiritual beauties of holinesse more abundanâ—ly in greater measure as we haue to make cleane and neate our houses and to decke and adorne our bodies with our best and cleanest holy daie apparell on the Lords day For though outward bodily actions gestures are required as râ—quisit and necessary in the publick worship of God and without them it is as impossible to do that publick duty and service to God which belongs to mutuall edification of Christians in this life to the solemne lauding and praising of him in publick assemblies as it is to performe visible senceable actions of this life by the soule only without the body Yet bodily service worship of God as coming duly diligently to the house of God to publick assemblies hearing the word withall attentions and speaking it with great vehemency Praying worshipping and giving thankes in the best forme of wordes which can be devised and with most humble and reverent gestures of devotion as bowing down the body to the ground knocking of the breasts sighing groaning lifting up the hands and eyes to heaven and the like they all without spirituall affection and devotion of the heart are no better then a dead karcast without a soule yea they are filthy hypâ—crisie and mockerie of God and lothsome abomination in his sight as the Lord by the Prophet testifieth Isa. 1 c 10 to the 16 verse 29 13 And therefore let our first and chiefest care bee about the fitting and preparing of our hearts and filling and replenishing our soules with spiriruall affections and quickening and stirring up inward and spirituall grace within us for these are the life and soule of all religious duties of all holy worship of God without them we canÌ„ot in the least measure sanctifie Gods holy day nor performe any least duty of sanctificatioÌ„ acceptable to God Now the speciall means which serve for the quickning of spirituall grace kindling of spirituall devotion in our hearts are diuers The First is that which J haue spoken of befor in the duties which concerne Rest to weet a totall sequestring of our selues from all worldly businesse puting away all earthly thoughts cares delights that our whole heart and soule all our affections being purged from all such drosse may haue roome for holinesse only and for spirituall devotion and motions of the spirit For no man can serve two Masters at once God and the world Cast out earthlie carnall thoughts and spiritual and heavenlie affections will easilie enter and beare sway And because this sequestring of our selves from cares of the world must go befor true sanctification in order time therfor undoubtedlie the beginning of the Lords Sab daie is there where the old Iewish Sab ended that is in the evening of the Saturdaie And certainlie when men taking their Rest from labour the whole night befor the Lords daie for sequestring themselves from worldlie businesse fitting of their soules with spirituall devotion and stirring vp of grace in their hearts then do they most profittablie begin their Sabbath for by the meanes the time of preparation and quitting of the minde from worldlie troublesome thoughts shall go before the time of practise and publick assemblies Wherein they are to appeare before God and to performe the maine duties of Sanctification and of his holy worship And herâ— J cannot passe by without some reproofe that evill carnall custome most worthy to be condemned which is to common among our Cittizens who defer their reckoniâ—g with their worke-men untill the evening and night which beginns the Lords day Let me here admonish you all to forsake this practise if you loue the Lord and will honour his holy Sab. The second meanes is to meditate on those things which may stirre up our dull spirits and quicken grace in our hearts as first upon the greatnesse holinesse and glâ—rie â—f the Lord and more specially to present our selves when the light of the day commeth both to speak to him in praier and praises to heare him speake to us in his word read and preached This must needs moue and stirre up spirituall devotion and affection as we see by experience in worldly things how carefull we are to trimme and fit our selves when we are to go before an earthly King or some great Nobles Secondly to consider what holinesse and purity especially of