CHAP. I.

Reason 1.

MOses doth manifestly declare that Adam fell in the day of his Creation, because he joynethBecause Moses joyneth Adams creation, triall, judgement, & promise, to the same day. the story of his Temptation and Fall in Chapter 3. close to his Creation, and seating in Paradise, in Chapter 2. without mentioning of any other matter to come between.

Object. Here it may be objected, that Moses doth first set down the story of Adams creation, in Gen. 1. and then he [Page 2] doth set down the Institution of the Sabbath in the beginning of Gen. 2. 2, 3. which is in order of time before the story of Adams Temptation and Fall, in Chap. 3.

Answ. Though Moses doth place the Institution of the Sabbath, in Gen. 2. 2▪ 3▪ before the story of Adams fall; yet it is evident that he doth place it there onely by the figure Hysteron Proteron (not because he had done with the story of the Sixth day in the first Chapter, but because that story being large) he would first in a brief sort lay down the story of all the seven dayes of the week together, which he doth from the beginning of Ge­nesis to the end of the third verse of the second Chapter, and then he returns again to speak of the story of the sixth day more at large, and makes a larger Narration of the Creation, and Fall of Adam, from the seventh verse of the second Chapter, to the end of the third Chapter, with variety of inlargements more than was in the first Chapter; for repetitions have usually many new additions▪ and so in true Chronology, and in the order of story, the Institution of the Sabbath in Gen. 2. 2, 3. must be placed at the end of Gen. 3. as I have after discussed the matter in that Text.

And the method of Moses in this large story of the sixth day, is very observable, and lyes thus.

1 He sheweth the Matter and Form of Adams Creation, in Chap. 2. vers. 7. but this he had omitted in Chap. 1.

2 He sheweth Adams Lordship over the creatures, for God com­manded all the beasts of the field, and all the fowls of the air, to present themselves before Adam as their Lord, that he might name them with names defining their nature, and that they might wait upon him as their Lord and Master into Paradise, vers. 19, 20. but in a part of his Lordship he was restrained, be­cause God did prohibit him the tree of knowledge of good and evill.

3 He shews the matter and manner of the Womans creation, of Adams Rib, vers. 18. which he had omitted in Chap. 1. and it is placed in Chap. 2. vers. 18. by the figure Hysteron Proteron, because there was not to be found among all the other creatures that were brought before Adam, a meet helper for Adam, vers. 20. she was the last sort of all the visible creatures of this world.

4 God brings the woman to the man, and joyns them to­gether in Mariage, as a meet helper for him, vers. 22. This was omitted in Chap. 1.

[Page 3]5 He shews that the place of their creation was without the borders of Paradise, vers. 8. 15. compared with Chap. 3. 23.

6 He describes the situation of that pleasant Garden of Pa­radise, which God made for the place of their habitation, as an addition to their happy condition by creation, vers. 8. &c. but this is to be marked, that Moses doth by the figure Hyst [...]ron Pro­teron, place their aboad in Paradise, vers. 8. &c. before the creation of the woman; which figure he useth very often in this Chapter, and in the third Chapter.

7 He shews the special use of two Trees above the rest, by spe­cial names, vers. 9.

8 He shews that God gave Adam and Eve a twofold command concerning these two Trees: The first was a positive command, saying unto them in the singular number (because of their Ma­riage-union) Of every Tree of the Garden thou mayest eat, but of that Tree which doth most concern the good of thy present condition (I have named the Tree of life) therefore in the first place eat of the Tree of life, and thou shalt live for ever, for by the name of it, God did not onely shew the use of it, but also he shewed them their duty concerning it, verse 9. compared with Chapter 3. 22. Secondly, By way of prohibition and commina­tion, God commanded them saying, Eat not of the Tree of know­ledge of good and evill, for in the day thou eatest thereof, thou shalt surely dye the death, Gen. 2. 17.

9 Unto all these particulars in this order connexed together, Moses doth immediately proceed to speak of Adams temptation by the Serpent, Gen. 3. 1. and of his Fall, Gen. 3. 6. And thus after this sort, Moses doth adjoyn Adams fall fast to his Creation, and seating in Paradise, without making mention of any other mat­ter that came between.

This Reason is further strengthned by the consent of sundry good Au­thors both ancient and latter.

Calvin saith in Gen. 3. 6. It may be gathered by the Narration of Moses, That Adam and Eve did not long keep their Dignity which they had received, for as soon as he had but said they were made, making no mention of any other matter, he passeth to shew the Fall.

Mr. Ainsworth also observeth in Gen. 3. 1. That mans fall and misery is immediately joyned to his creation, and seating in Pa­radise.

[Page 4]Mr. Broughton also observeth (in his Sinai-sight Tab. 1.) That Moses joyneth mans Creation, Triall, Judgement, and Promise, to the same day before the woman was called Eve.

M. Broughton also in his shewing of corruptions in Religion p. 85. saith, The first day, in which Adam was made, he disobeyed, as all may see by the continued narration for Eve, and for the Serpents Speech, and Temptation, and Judgement for Curse upon all the Earth.

The Hebrew Doctors also do generally hold that Adam fell on the day of his creation; Mr. Broughton saith, in Consent of Scripture, that he never heard of any one of them that was of a contrary judgement, and Mr. Ainsworth saith in Gen. 3. that the Hebrew Doctors hold that nothing (in that Chapter) was done after the sixth day of Creation, and saith Maymony, All our wise men do agree, that this whole matter (in Gen. 3.) was done in the sixth day.

Rabbi Nathan doth make the story of the sixth day remarkable, by joyning many things to the story of that day in sundry Rhe­toricall expressions, saying thus, The same day that Adam was formed, the same day that he was created, the same day that his fashion was fashioned, the same day that his mould was made, the same day that his members were knit, the same day that his veines were opened, the same day that life was put into him, the same day that he stood first upon his feet, the same day that Eve was maried to him, the same day that he gave names, the same day that he entred into Paradise, the same day that God gave him the Commandement, the same day he disobeyed, the same day he was driven out of Paradise.

Perkins on the Creed, touching the time of Adams Fall, saith, The received opinion in former ages hath been, that our first Pa­rents fell the same day in which they were created, and therefore Augustine writes, That they stood but six hours; and though we cannot determine the certain time, yet in all likelihood (saith he) it was very short, for after that Moses had set down the crea­tion of man, he presently without the interposition of any thing else, comes immediately to the fall.

Irenaeus Contra Haere. Lib. 1. speaking of the day of Adams Creation and Fall, saith, It is evident, that the Lord obeying his Father, suf­fered death in that day wherein Adam being disobedient unto God dyed; for on the sixth day, the day before the Sabbath, was his [Page 5] Passion, which was the sixth day of the Creation of the world when man was formed.

Chrysostome on Matth. saith, That Adam and Eve in the sixth day of the first week, which was the very same day of their crea­tion, were cast out of Paradise.

Divers other Divines both Greeks and Latines are concurrent in the same opinion, many of which are also cited by Mr. Brough­ton in his Consent of Scripture, where he citeth this as a com­mon saying among them, That in one day Adam was formed, and deformed.

And so consequently from this Reason it follows, that the Sabbath was not instituted in the time of Adams Innocency, but after his Fall.

Reason 2. Adam fell the very first time that ever he eat any thing,Adam fell in the day of his creation, be­cause he fell the very first time of his eating. and therefore he fell on the day of his creation; for in reason he would not abstain from eating longer than that day, seeing va­riety of meat was created ready for him to eat, and an appetite created to desire food.

And that he fell the very first time of eating, it is evident, First, By the Devils Question; and secondly, By the Womans An­swer.

1 The Devil in the Serpent, demandeth this Question of the wo­man, Hath God said, Ye shall not eat of every tree of the Garden? Gen. 3. 1. mark how the Devils demand, by way of Query, is of a thing to come: And indeed the Devill had not deserved the name of a subtil Serpent, if he had demanded whether that might be done, which had been done already.

2 The Womans Answer to the Serpents Question runs still of a thing to come: For the Woman said to the Serpent in Gen. 3. 2. We may eat, or we shall eat (so the Hebrew is) of the fruit of the Trees of the Garden, except of the fruit of the Tree which is in the midst of the Garden; intimating, saith Mr. Perkins on the Creed, that as yet she had not eaten when the Devil tempted her; and thus the Devills Question, and the Womans Answer of a thing to come, do both imply, that as yet they had not tasted any part of the fruit of the Garden; and doubtlesse Adam having variety of food set before him, and a created appetite to eat, he would not abstain from eating longer than the day of his creation, seeing the [Page 6] purest nature craves daily food, as we may see by our Saviours hungring, and by all new-born creatures; neither was Adam ne­cessitated to fast for want of food, for variety of food was set before him▪ and free liberty to eat thereof, vers. 16. neither was Adams appetite hindred through any infirmity of nature, for as God had created variety of food for their eating, so doubt­lesse he created a true naturall appetite in them to desire food (at the first convenient opportunity) though their appetite was not irregular and painful to them as ours is to us.

And doubtlesse the devill was not ignorant that Adam and Eve had a true naturall appetite to desire food, and therefore without any delay he fitted his temptation suitable to their natural ap­petite, and the like crafty policie he used to our Saviour when he was an hungry, and because there was no meat pre­pared for him in a readinesse as there was for Adam, he fitted his temptation thereafter, saying, If thou be the Son of God, make this stone bread, Mat. 4. So then it appears by this reason, that Adam would not forbear eating longer than the day of his creation; and it appears by the Devils Question, and the Wo­mans Answer, that as yet they had eaten no fruit till they had eaten of the forbidden fruit, and therefore it follows, First, That Adam fell in the day of his creation; And secondly, that the Sab­bath was not ordained in the time of Adams innocency but after his fall.Because Adam being created after God in wisdom, would not in wisdom have omi [...]ted to have eaten of the tree of life in the very day of his creation, if the devil had not first circum vented him by the unseen subtilty of his temptation.

Reason 3. Adam and Eve being created after the image of God in Wisdom, had not deserved the description of being made wise ac­cording to Gods Image, (if the devill had left them but one day to the freedome of their own will) if they had not made choice to eat of the Tree of life in the first place; First, seeing God had commanded them to eat freely of every Tree of the Garden, verse 16. And secondly, seeing God had commended unto them the Tree of life by name (for by the special name of it God did teach them to prefer it) before all the other trees in the Gar­den, for their best good: And it is evident from Gods threat­ning in Gen. 2. 17. that seeing man must dye if he disobeyed by eating the forbidden fruit, that Gods See Mr. Ball on the Cove­nant, p. 6. Covenant was with Adam for life, if he had but first eaten of the Tree of life, and this is manifest by the name of the Tree, in vers. 9. compared with Gods Irony in Chapter 3. 22. for by the name of it [Page 7] God shewed him what operation it had by vertue of his Cove­nantAnd Mr. Bur­ges in Vindicia­legis lect. 13. & vindic [...]ae faederis, by Mr. Blake. and Ordinance.

Therefore if the Devill had let Adam and Eve alone but one whole day to the liberty and freedome of their own created wis­dome, doubtlesse they would both in wisdome, and in obedience to Gods command, and to Gods commendation of the Tree of life for their best good, have eaten of the Tree of life in the first place, as the chiefest and best food, for it tended directly to the confirmation of them, not onely in their present, but also in their future happy condition.

And this the Devill knew right well, and therefore he knew that unlesse he could by his subtill head-plot circumvent Adam and Eve, by inticing them to eat of the Tree of knowledge of good and evill, before they did eat of the Tree of life, that he could never afterwards beguile them by any temptation whatso­ever.

And it is also evident, that Adam did well enough know the excellent use of the Tree of life by the name of it, vers. 9. as it appears by the speech of the blessed Trinity, in Gen. 3. 22. Be­hold say they, the man is become as one of ƲS, to know good and evill, and now lest he put forth his hand, and take also of the Tree of life, and eat, and live for ever.

This speech of the blessed Trinity, though it be spoken by way of Irony to Adam after his fall, yet it implieth that Adam and Eve knew that if they had but eaten of the Tree of life in their innocency, they had been confirmed in their present perfect con­dition for ever, but now being fallen, God doth mock their con­ceit as vain to think so; for a modest Irony hath alwayes a con­trary meaning to that which is spoken, and the scope of such an Irony is to expresse a just reprehension of some sin, as it may be ob­served in Judges 10. 14. 1 King. 22. 15. 1 King. 8. 27.

And because the Tree of life had that vertue in it at first by Gods Covenant and Ordinance; Therefore by way of compa­rison thereto, Christ is now called the Tree of Life, Rev. 2. 7. That whosoever beleeveth on him, or feedeth by faith on his death, and ex­piatory sacrifice, or sacrifices of Attonement (by which he hath broken the Devils head-plot) he shall never perish, but have everlasting life.

[Page 8] Reason 4. The Devil had not deserved or merited the name of aBecause the Devil had not deserved the name of a sub­till Serpent, if he had left Adam at liberty to eat of the Tree of life, but one whole day together. subtil Serpent, if he had not by his subtil and guileful head-plot, circumvented Adam, to make him eat of the forbidden fruit, in the very first place, even in the day of his creation, before he left him at liberty to eat of any other fruit of the Garden.

For the cralty Devil in the subtil Serpent knew well enough that if he had but left Adam and Eve to the liberty of their own choice, but one whole day together, they would in wisdom, and in obedience to Gods command (that had commanded them to eat of every Tree, and in relation to Gods commendation of the Tree of life above the rest of the fruit of the Garden) have eaten of that Tree in the first place; and then the Devill knew well enough by the name of that Tree, that if Adam and Eve had but first eaten of that fruit he had been confirmed in his happy con­dition for ever, and that he could not have been circumvented by any temptation whatsoever afterwards.

This subtil and guileful head-plot of the Devil, lay not onely in the hiddennesse and unseen danger of his temptation, but also in the speedinesse of the execution of it, for if it had not been speedily put in execution, the then unseen danger had been pre­vented by Adams wisdome in eating of the Tree of life in the first place.

But the Devil was so speedy in the transaction of this tempta­tion that he gave Adam no opportunity of time to go first to the Tree of life; and this may further be demonstrated from the an­tecedent Preposition in Gen. 3. 1. Now, or Then, or And; this word of connexion doth conjoyn and knit together sundry actions.

• 1 This word Now hath relation to the womans creation and mariage with Adam, because among all the other creatures he found not a meet helper for Adam.
• 2. It hath relation to the time of their entrance into Pa­radise.
• 3 To the time of the Devils fall.
• 4 To the time of the Devils entrance into the Serpent.
• 5 To the time of their first eating.

All these things fell out together, even in the neck one of ano­ther, and all of them as I conceive in the same order as I have ranked them▪

[Page 9]1 God brought the woman to the man that he might name with a name defining her nature, and that he might mary them her together as one flesh; and this time of Adams mariage with Eve was iust before his entrance into Paradise; but some unadvised Expositors do confound this order, for they place the time of Adams mariage (not before, but) after he came into Paradise; First, Because it is said that Adam in the singular number was put therein, Gen. 2. 8. 15. Secondly, Because the womans creation and mariage is not recorded till after mention of Adams seating in Paradise, verse 22, 23.

But a sensible reason may be given to both these; first, Under the name of Adam in the singular number the woman is inclu­ded, because God had made them but one flesh by mariage im­mediately before their entrance into Paradise, and in that respect the Seventy translate Yee, for Thou, in Gen. 2. 17. because they un­derstood both of them to be comprehended under the term Thou.

And therefore those Mariage-Books, saith Mr. Broughton, have an over-sight, that say, The woman was formed in Paradise; for the Commandement Thou shall not eat thereof, in vers. 17. went not before the creation of the woman (nor before her mariage to Alam) but after; she had the Commandement as well as Adam, in the same term Thou, as being but one flesh by mariage. See Bro. in principal Positions Pag. 10. and the matter is out of con­troversie, for the woman doth testifie that the Commadement was given to them both joyntly; for thus saith she to the Serpent, God hath said, ye shall not eat of it, neither shall ye touch it lest ye dye, Gen. 3. 3. in this sentence she doth three times over affirm that Gods prohibition was given to them both joyntly.

The story of the time of Adams mariage lyes thus: First, God in the sixth day created all sorts of Beasts of the Earth, and all sorts of the Fowls of the air: Secondly, Then he created Adam after his own Image, as the glory of all his creation; And thirdly, then he brought all the said creatures before him, that he might put suitable names upon them as their Lord, and that they might wait upon him as their Lord, Gen. 2. 19, 20. But fourthly, Be­cause among them all, God did not find out a meet helper for Adams society, thereupon God as a most expert Surgeon, did cast Adam into a deep sleep, and took out one of his Ribs, and of that Rib, as a most mighty Creator, he made a woman; and [Page 10] this was the last sort of visible creatures that God made. Fifthly, Then God brought her unto Adam, to see what Adam would call her, and he being exquisite in understanding said, This now is bone of my bone, and flesh of my flesh, she shall be called Woman, be­cause she was taken out of man. And sixthly, At this instant, God gave her in mariage to Adam, to be as one flesh, and to be a meet helper to him. And therefore secondly, the onely reason why the womans creation, and mariage, is not recorded till after the mention of Adams seating in Paradise, is, because by the figure Hysteron Proteron, he would shew the close joyning of the Devils temptation, and of their Fall, to their mariage.

2 This word of connexion [And or Now] hath relation to the time of Adam and Eves entrance into Paradise, it was [Now] namely as soon as God had joyned them together as one flesh by mariage (which was done without the borders of Paradise) he did without delay carry them both into Paradise, as to the place of pleasure that he had in a special manner prepared for their delight and comfort during the time of their innocency; There he put the man that he had formed, Gen. 2. 8. And the Lord God took the man, and put him into the Garden of Eden, Gen. 2. 15. and after his fall, thence, God sent him forth to till the ground whence he was taken, Gen. 3. 23. From these Scriptures it is evident, that as soon as God had given the woman in mariage to Adam, he pre­sently brought them both into Paradise, and commanded all sorts of creatures to attend on them into Paradise, as on their Sovereign Lord, Gen. 1. 26, 28. Gen. 2. 19. and this is also evident, because the Serpent was there ready among the other Beasts of the field to do service to them, Gen. 3. 1. And because God had made man to be the glory of his whole creation, he did command, not onely his earthly creatures, but his heavenly Angels also, to at­tend upon them into Paradise, as it may be gathered, because God doth still command his Angels to attend upon such as he hathThe time of the fall of the Angels, n [...]w called the De­vil, was when they were commanded to attend upon Adam & Eve in Paradise. dignified to be heirs of salvation, Heb. 1. 14, Psal. 91.

3 This word of connexion [Now] hath reference to the time of the Devils Fall; For the heavenly Angels (that rejoyced at the hanging of the Globe of the Earth upon nothing, Job 38. 7.) were now commanded to attend upon Adam and Eve into Paradise, as well as the Beasts of the field; But many legions of these hea­venly Angels disobeyed that charge, for they saw that mans body [Page 11] was but an earthly substance, and that themselves were heavenlySee H. [...]ro. in Ecc. his Chief Mark. spirits, thereupon they not knowing the glory of mans Election in Christ, refused to attend upon Adam and Eve into Paradise, and for that disobedience, God deprived them of their pure qualities, and so they became dead in corrupt and sinfull qualities, and ever since they have continued to be an envious company against the good of man: But it seems there was diversity of judgement among them touching that service in attending upon our first parents, for there were many legions of those Angels that de­spised man in comparison of themselves (because God did not support them by his assisting grace) and there were many legions that continued to do service to them, because God did support them in their obedience by his assisting grace, but the millions of them that fell for refusing to serve man, did without delay conspire together in one Head-plot as soon as ever they were fallen to destroy mankind, and in that respect they are collective­ly called Sathan, the Adversary, by which name it is evident that from the very first they were adverse to serve man.

Our minds (saith Mr. Bro. in Req. of Consent. pag. 75.) cannot once think of any other subject in God (who dwelleth in terrible light) against which the Devill durst spurn, neither deal­eth he but to hurt man; as still shewing that from hatred to man was his Fall.

Envy (saith Lanquet) came first of Sathan, for envying the feli­city of man whom God had created and set in Paradise, he chan­ged himself into an Angel of light, abusing the wisdome of the Serpent to deceive man. See Marbek's Common-places, pag. 339.

At the creation of the woman (which was the last particular kind of all Gods creation) the Angels were not fallen; for at the end of Gods visible creation on the sixth day▪ It is said, That God saw all that he had made, and loe it was very good, Gen. 1. 31.

From this Text it may certainly be gathered, that no creature was yet become bad; and therefore that the Angels were not fallen when the woman was created; but their fall was presently after the woman was created and given in mariage to Adam; all which was done without the borders of Paradise, but then God in­tending to bring them into Paradise, all creatures whom Adam had named as their Lord were to attend upon him, and then God gave his Angels charge also to atend upon them (as I have [Page 12] formerly noted it to be a chief part of their office, from Heb. 1. 14. because God intended to dignifie mans nature, not onely above all his visible creatures, but even above Angels also, Heb. 2. 10. But the Angels not knowing Gods eternal Counsel con­cerning mans dignity, which should be so much advanced through Christ, dis-esteemed man (as being made but of the ba­sest element) in comparison of themselves that were spirits in­visible, and of a heavenly nature, and in that respect they refused to obey Gods positive command, in refusing to attend upon Adam, and then as many of them as refused that service and sta­tion in which God had set them, were by Gods justice deprived of their moral perfections, and are ever since become an envious company to mans good.

No other time I think can be found for the time of the Angels fall, but this, as I have formerly noted; And therefore as soon as God had brought Adam and Eve into Paradise, and all crea­tures both visible and invisible to attend him, then that number of the Angels that fell for refusing to serve man, took speciall notice of Gods Command and Covenant with Adam concern­ing the two Trees, and concerning the condition of his natureThe true na­ture of the first Coven [...]nt stood in obe­dience, or in disobedience, to a positive, and not to a moral com­mand. See Bucan. in his 10 Com. place, and in his 15. Com. pl. what it was, and what it should be, in case he did first eat of the Tree of life, or what it should be, in case he did first eat of the Tree of knowledge of good and evill; namely, that his nature should be confirmed in his created perfections for ever, in case he did first eat of the Tree of life; but in case he did first eat of the Tree of knowledge of good and evill, then his nature should dye the death (that is to say) he should be deprived of his natural perfections wherein he was created.

Adams Righteousnesse (saith Bucanus) was the Righteousnesse of mans nature, and not the Righteousnesse of a private person; If Adam (saith he) had stood in his original Righteousnesse, it had been derived to all his posterity; and saith he in his fifteenth Common place; Adams Righteousnesse was not so much per­sonal and proper to him, as natural, namely, as it was common to all mens nature which were originally and naturally in the loyns of Adam, and therefore truly original, and so consequently in case of disobedience he should lose his original righteous­nesse, namely his natural perfections, and instead of it should be possessed with a corrupt and sinful nature to all posterity.

[Page 13]I say the fallen Angels did take special notice of the true nature of this first Covenant with Adam; and therefore with­out delay they did presently joyn together in one head or head­plot to beguile the woman, by inticing her to eat of the forbidden fruit before she might have the opportunity to eat first of the tree of life; and the better to effect this head-plot of theirs, they did first reason with God against the nature of Adam (as they did after­wards against Job) saying, That his nature was not more per­fect than theirs was by creation; and therefore that Adam would disobey Gods positive command as they had done, if they might have but leave to try him. Now God being a cunning and com­pleat Work-man would not be out-bidden by Sathans brags, and therefore he gave Sathan leave to do his worst (as he did afterwards give him leave to do his worst to Christ) for he knew that if his workmanship should fail upon the triall, he could tell how to mend it, and how to make it better able to indure the tri­all for time to come.

4 This Adverb [Now, in Gen. 3. 1.] hath relation to the time when the devil did first enter into the body of the subtill Serpent, and that was now presently without any delay; and therefore though this Serpent was but a bru [...]e creature without any natu­rall power, to speak, discourse, and reason with an intelligible voyce about what was good or evill, yet the devill had received such a power and commission from God, that he did make this Serpent to be his lively oracle (as the Angel made Balaams Asse to be his) and therefore in as much as the Serpent did speak and discourse with Eve, it is an infallible proof that God had given the devill leave to tempt and to try Adams obedience to the first positive Covenant by any sleight he could devise (as he did after give the devill the like leave to tempt Christ for forty dayes to­gether) and therefore the devils head-plot was now instantly put in execution without any delay of time (even as soon as the Con­mandment & Covenant concerning the two Trees was given) he did enter into the body of the Serpent, and did actuate the tongue of the Serpent to speak his mind: And therefore in the first place, he did most cunningly preoccupy the womans objection; yea Moreover (said he) Hath God indeed said ye shall nor eat of every Tree of the Garden? This word Moreover sheweth that some other speech of the womans, in opposition to the Serpent, had gone be­fore [Page 14] which the devill did now answer, by perswading her that the forbidden fruit was therefore detained from them, because it was better for their future good than the Tree of life was; For, saith the Serpent, it will make you excell in all kind of knowledge like God.

To this infinuating Interrogation (which doubtlesse the wo­man thought to be no other but the voyce of some good Angel or servant) she maketh this reply, Of the fruit of the Trees of the Gar­den we may eat; but of the fruit of the Tree which is in the midst of the Garden, God hath said, ye shall net eat of it, neither shall ye touch it, lest ye dye.

Then the good Angel in the Serpent (for the woman knew not that any of the Angels were fallen as yet) said to the woman, Ye shal not dye at all: for God doth know that in the day ye shall eat thereof your eyes shall be opened and you shall be as This term Gods, was such an Equivocal term that it might well deceive the woman, for she could not conceive it to have an evil sense from a good Angel as she thought this to be; but she was deceived, for it was a fallen Angel that spake this to her, and meant that she should be as Gods, namely like themselves (for the devils are called Gods, 1 Sam. 28. 13. 2 Cor. 4. 4. 1 Cor. 8. 5.) and that they should know by experience (as they did) what good they should [...]ofe, and what [...]vill they should get, by eating the forbidden fruit; but the woman taking this voyce of the Serpent, for the voyce and counsel of a good An­gel or Servant, was perswaded that her eating of the Tree of knowledge of good and evill, would better her condition, for the woman knew that their state and condition might be bettered, for she knew that her eating of the Tree of life would better their estate, because it was ordain­ed to confirm them in their created perfections; and in that respect the seeing the Tree of knowledge to be good, for meat, and a desire to the eyes, and a tree to be coveted to make one wife, did take and eat, Gen 3. 6. and she was the more easily begulled, because she knew not that any of the Angels were fallen; Adam could not know (saith P. Martyr) by reason in his mind that the Devil was fallen at first; or else (saith he) his will had been governed by his mind; and in this respect Adams disobedience is called but a stumble, which may happen to the wisest men, when they discern not the block that lyes hid in their way; and so the first offence in Rom. 5. 15. is translated the inco [...]siderate stumble (by good Linguists) Adams integrity of nature was such by creation, that he was not ignorant of any moral duty, and therefore he could not wil any moral evil, but he might wil to eat any fruit that was good by creation; It was not a sin against the law of his nature so to will, and therefore in case he had forborn the act of eating the forbidden f [...]uit, he had not sinned by his desire to eat; but because he knew not that any of the Angels were fallen, he could not but think that the Angel that spake in the erpent, had received▪ some new Commission from God to perswade him to eat of the forbidden fruit for his best good; and after this sort the devil in the old Prophet perswaded the young Prophet to eat and to drink in his house, though the young Prophet knew that Gods positive command was to the contrary; It is likely he thought that the old Prophet had received some n [...]w commission from God to perswade him and so he was deceived to his utter ruine and death, 1 King. 13. Gods, knowing good and evill. And thus the fallen Angels did perswade the woman that she should excell in the Theory of all kind of knowledge more than she had by creation, if she did but once taste of the Tree of knowledge of good and evill.

[Page 15]Now mark the Devils dexterity, how cunningly, and how speedily he [...]tted his temptation to the womans liking: First, It was most suitable to her natural appetite of eating. Secondly, It was most suitable to her naturall desire of attaining a further degree of knowledge, which she might desire, and she knew that she might also attain it, if she had but first eaten of the Tree of life;The Devill knew the ope­ration of the forbidden fruit, better than Adam and Eve could do as long as they stood in their unconfirmed condition▪ but the devill under the pretence of being an Angel of light, and of being her faithfull servant (in wishing her to eat of this fruit for her good) deceived her, for he knew the operation of the forbidden fruit by his own spiritual death, better than Adam & Eve could do as yet, namely as long as they stood unconfirmed; for the Devill knew what that evill was by experience, which Adam and Eve could not so well know untill they had eaten; they knew that the Tree of knowledge was called the Tree of evil death, and that it was death to eat of it; and this they might have known more fully in the Theory of it, had they but known of the fall of the Angels before they had eaten, but God was pleased to conceal the fall of the Angels from them, and to let them do their worst to make Adam fall, because he knew how to bring a greater good out of it at last, than if they had stood still in their integrity.

5 The Adverb [Now] hath relation to the time when the wo­man disobeyed, namely it was now before she had tasted any other fruit in the Garden: This time of her eating I have at large explained in my second Reason, and therefore do refer the Reader thither.

But there are severall things to be marked in the dexterity of the Devill in taking hold of the very first opportunity of time to speed his temptation.

1 He beguiled the womans apprehension on the sudden, byThe Devil was exceeding nimble to speed his temptation, and therefore he comprised many acts to­gether to ha­sten the act of Adams disobe­dient eating. his specious, though deceitful perswasions, for he perswaded her it was for her greatest good to eat of the Tree of knowledge, and thereby he presented the greatest amity to her that might be in a faithfull servant.

2 He did at the same instant climb the tree (for Serpents have a nimble faculty to climb trees) and made choice of the fairest fruit, and then he presented it to the woman that she might view it, and look upon it.

3 By this means he gained her natural appetite to it; for the Text saith, She saw it was good for meat, and that it was a desire to [Page 16] her eyes, and that it was a tree to be coveted to make one wise. And thus by this means her deceitfull servant got in upon her.

4 Upon this advice of her faithfull servant she took thereof and did eat.

5 As soon as she was gained to the will of Sathan, then at the same time he made her his instrument to gain her husband, as soon therefore as she had tasted of the forbidden fruit she reached out her hands, and gave some of it to her husband, and he did eat without any suspicion of hurt from her that was given to him to be a meet helper; and her act of giving was prevalent with him, because instead of telling him that death was in her eating, she used words of perswasion, as it is most evident, because he is said to hearken unto the voice of his wife, Gen. 3. 17. and then the eyes of them both were opened, and then they knew that they were naked; afore this they knew that they were naked without cloaths, and yet they were not ashamed, because their created na­kednesse was covered and adorned with pure created qualities, Gen. 3 7. Gen. 2. 25. But now the case of their nakednesse was altered by the justice of God, for Gods determinate sentence was, In the day thou eatest thereof, thou shalt dye the death; and this death was formal­ly executed upon them, according to the time and manner threat­ned; and now Adam knew what evil was, and what death was, experimentally, as the fallen Angels did, for now they were made naked and bare of their pure created qualities.

A digression to shew that the death threatned in Gen. 2. 17. was exe­cutedThe death threatned in Gen. 2. 17. was executed on mans nature in three degrees.on mans nature in three degrees.

Consider that the first Covenant was made with Adam con­cerning mans nature in general, as I have formerly noted, and accordingly did God execute that death upon Adams nature, as it was the original of mans nature in general.

I Therefore as Paul speaketh, They were deprived of the glorious Image of God, Rom. 3. 23. And this deprivation, saith M. Perkins, was inflicted by God as a deserved punshment for the sin of Adam; andSee Perkins on the Creed. p. 162. See P. Martyr in Rom 5. and Bucan in his Com. pl. p. 104. this losse of Gods Image saith Peter Martyr, was from the justice of God; and I find it commonly held by other eminent Divines, that God for the sin of Adam took away his created perfections from Adam (as he took away his spirit of Government from Soul, because he spared Agag, against Gods positive Command, 1 Sam. 16. 14.) for they were not yet confirmed, and therefore [Page 17] they were but lent him in case he disobeyed; but the Graces of Gods Spirit, which Christ hath purchased for the Re-creation of the Elect after Gods Image, cannot now be utterly lost by the commission of many sins, because they are purchased to be con­firmed to them, and not to fail untill they come to the fruition of an eternal Paradise in heaven.

The Image of God wherewith Adams Nature was adorned, would have kept him, and all his Posterity for ever from death, if he had but first eaten of the Tree of Life; but because he did first eat of the forbidden Fruit, he was deprived of Gods Image; And then secondly, Death in Sin fell upon his Nature.

When the Souls of men are Created and placed in their Bodies, (saith Mr. Perkins) God forsakes them not in regard of theirSee Perkins on the Creed, p. 162. substance, or faculties of their Soul, but only in respect of his own Image, whereof the Soul is deprived.

And he asketh this question, How can the Soul dye the se­cond Death? His answer is, That the Soul dyeth not by being utterly abolished, but because it is as though it were not; and because it ceaseth to be in respect of Righteousnesse, and Fellow­ship with God; and indeed (saith he) this is the death of all deaths, when the Creature hath subsisting and being, and yet is deprived of all comfortable fellowship with God.

2 The second degree of that Death threatned in Gen. 2. 17. was death in sin, and this death fell upon Adams nature at the verySee Perkins in the right way of dying wel. instant, as soon as God had substracted his Image from him; for we see by experience, that as soon as the God of Nature hath substra­cted the light of the Sun from our Horizon, there remains no­thing but obscure darkness, and then no Artificers, nor Scholars can work, or write after their Masters perfect Copy, but instead thereof, they work, and act irregularly, and transgress against their Masters copy; Even so, as soon as God in Justice had sub­stracted the Light and Life of his Image from Adam, what re­mained but obscure darkness in his minde, and then what could he do else but think and act irregularly, and that continual­ly, as long as he did continue in that darkness? and this dark­ness after the light it self is mystically applied to mans corrupt estate, Eph. 4. 18. Eph. 5. 8. being alienated from the life of God, Eph. 2. 1.

When the Soul is deprived of Gods Image, saith Mr. Perkins, [Page 18] then follows a defect, or want of righteousness, and I may also say, then follows a natural proness to all kinde of iniquity, so that the very thoughts and imaginations of the heart are only e­vil, and that continually, and this frame is called Original sin to us, though Adams Original sin was his actual eating of the forbid-Fruit; and this is the second degree of that death threatned in Gen. 2. 17.

3 A third degree of that death was, that Adam was now un­der the power and slavery of Satan (which had the power of death, Heb. 2. 14.) to do his wil and pleasure in all things to the full, and to be under the power of a Tyrant is death, Psal. 18. 4. But it pleased God in his eternal Counsel and Providence to pro­vide Jesus Christ to take possession of the world as the right Heir of it, as soon as Adam fel, and so to uphold all things by the word of his power, Heb. 1. 2, 3. by which means both Satans power, tyranny, and malice, and mans corrupt desires and en­deavours are restrained, and ordered so, that now they cannotSee Capel on Tempt p. 55, 56. and see mere in ch. 3. in R. 2. do that wickedness which else they would do; and were it not for this Government of Christ at the instant of Adams fall, no man can imagine what destructive mischiefs would have faln at that very instant upon the whole Creation, which was the very thing that Satan aimed at in his temptation; but blessed be God that provided Jesus Christ against that time of need.

But after this digression in setting out the degrees of the first Spiritual death, as it must be understood, in Gen. 2. 17. I will now return to speak a little more of the Devils speech and subtilty, in deceiving the Woman, and in making her his instrument to de­ceive Adam; The Devil did not deal with the Woman about any Morall disobedience (as he did with Christ, after he had tried him with many other temptations for forty days together) for he knew that Adams nature was framed after Gods Image in re­spect of Moral perfection, but he deals with her about positive commands only, for he knew that she was not so perfect in the knowledge of those things by Creation, as she was in all Moral things; he knew that the Woman was ignorant as yet of the positive Law that was given to the Angels to attend upon them, (as the visible Creatures were,) for they being Spirits, their mo­tions and actions were not subject to be discerned by bodily sen­ses, and in that respect also Eve was ignorant of their disobedi­ence [Page 19] and fall, and she was also ignorant that they had obtained leave of God to tempt her about the Tree of Knowledge (which was a thing indifferent in its own nature to be eaten, or refused) but if the Woman had but known of these things, then her Mo­ral and Natural wisdome would have fortified her will against all Satans temptations whatsoever; for we see by the example of Christ, that when the Devil did perswade him by Peters tongue to pitty himself, and not to go to Ierusalem to suffer, then Christ could not be deceived by his perswasions, because he knew that Peters tongue was acted by Satan, and therefore hee said unto Peter, Get thee behind me Satan, thou art an offence unto me, Mat. 16. 23. but for the manner of this knowledge, the Woman could not call this Angel Satan, and therefore she could not resist so sted­fastly, as else doubtless she would have done; yea, if the Angels that fell had but known of Mans glory by Gods election in Christ, they would not have refused to serve man, for in this manner the Apostle doth reason about the Sin of the Princes of this World, had they but known (saith he) of the hidden Wis­dom of God, which he ordained before the world unto our glo­ry, they would not have Crucified the Lord of glory, 2 Cor. 2. 7, 8. so I may say of the Womans Fall, if she had but known of the fall of Angels, she would not have been deceived by the Serpent.

But because the Woman was ignorant of those positive Se­crets (and God was pleased not to reveal them to her as yet) she was deceived, and then she was easily made Satans Instru­ment to deceive her Husband; and then they did experimentally know that some of the Angels were faln, and that they had leave of God to tempt them, and that the Devil was a Liar, and a Murtherer from the beginning, Joh. 8. 44. The Syriack on the word Beginning, is Men Bresbith, that is, by all Rabbins, within the days of Creation, and saith Mr. Perkins, Our Saviour callsSee Perkins on the Creed. the Devil a Man-slayer from the beginning, not from the begin­ning of the Creation, or of Time, but of Man; and seeing (saith he) it is the nature of the Devil to shew his malice (against Man) without ceasing, no doubt but he took the first occasion that might possible be had to bring man to the same Damnation with himself.

And why is the Devil said to go up and down, or to walk a­bout, [Page 20] seeking whom he may devour, like a roaring Lion? but to express his speedy diligence in his first temptation, as well as in his after temptations? 1 Pet. 5. 8.

And why is the Devil called the Old Serpent, Revel. 12. but from his ancient deceiving of the understanding and will of our first Parents? And why is he said to have the power of Death? Heb. 2. 14. but from his first prevailing temptation, in prevailing with our first Parents to eat of the forbidden Fruit. Why is hee called the subtile Serpent? Gen. 3. 1. but from his subtilty in de­ceiving Eve, while she was a Virgin, 2 Cor. 11. 3.

And thus Adam in Honour (Created after Gods Image) un­derstood not (for as yet he understood not that any of the An­gels were become Devils, or that they spake with the tongue of the Serpent) he was like the Beasts that perish, Psal. 49. 20.

Adam did not lodge a night in Honour, Psal. 49. 12. for hee was deprived of the glorious Image of God, namely, of his Mo­ral and Natural perfections, before night came.

Theophilact saith, As man was formed the sixth day, and did eat of the forbidden Fruit at the sixth hour; so Christ healing the Fall, was fastned to the Tree the sixth day, and the sixth hour.

Austin also is of opinion, that Adam stood in his innocency but six hours only.

From all this Discourse in this reason, though it be long, be­cause I have interlaced several collateral considerations, yet (I hope profitable to the understanding of the weaker sort) this Con­clusion follows, That the Devil had not deserved the name of a subtile Serpent, if he had not presently, and without delay, (namely as soon as Adam had received the Commandement, to eat of all the Trees in the Garden, and of the Tree of Life a­bove the rest) brought him by his subtilty to eat of the Tree of Knowledge of good and Evil in the first place, before he had so much liberty as to go first to the Tree of Life; for the Devil knew that if Adam had had but a little time free from his temptation, his created Wisdome was such, that he would have eaten of the Tree of Life in the first place, and then the Devil had not deser­ved the name of a subtile Serpent; but because the Devil by his speedy subtilty brought our first Parents to eat of the forbidden Fruit in the first place, before they had liberty in the day of their [Page 21] Creation, to eat of the Tree of Life, therefore it follows,

1 That the Devil hath justly deserved the name of a subtile Serpent.

2 Hence it also follows, that the Sabbath was not ordained in the time of Adams innocency, but after his Fall.

Reas. 5. Adam fell in the day of his Creation, because he fellThe Woman fell while she was a Virgin, therefore Adam fell in the day of his Creation. while the Woman was a Virgin, namely before he knew her af­ter the manner of all flesh.

If Adam and Eve had slept but one night together in their in­nocency, doubtlesse in wisdome they would not have omitted the act of Generation.

1 Because the desire of begetting Children to increase the kinde is not only something Natural, but it is the most natural thing in the world.

2 And more especially, because it was laid upon him by God as a necessary duty; for God inforced his obedience to that act by an expresse command, saying, Be fruitfull, and multiply, and fill the earth, Gen. 1. 28. Hence it follows,

1 That they would not have omitted the act of Generation as soon as they had a fit opportunity, which they should have had if they had slept but one night together in their innocency.

2 If they had but once done the act it would doubtless have taken effect, for God had promised to bless it, and to make it pow­erful, (there cannot be any barreness in innocency) and then Adam should have begotten, and Eve should have conceived their first-born Cain without sin; But the Scripture doth tell us, that never any man was so conceived and born but Jesus Christ a­lone, (whose conception was not by the ordinary way of gene­ration between Man and Woman, but by the mighty power of the Holy Ghost) hence it follows,

1. That the Serpent had seduced the Woman before she knew her Husband after the manner of all flesh. And

2. Hence it follows, That she was seduced in the very day of her creation.

Master Calvin saith, If they had stood but a short time, theSee Calv. on Gen. 3. 6. Blessing of God had not been in vain for propagation.

And Paul may wel allude to Eves being deceived by the Ser­pent, even whiles she was a Virgin, for he writeth thus to the [Page 22] Corinthians, I have espoused you to one Husband, that I might present you a chast Virgin to Christ; but I fear, lest by any means, that as the Serpent beguiled Eve, so your minds should be corrupted, 2 Corinth. 11. 1, 2.

The Apostle compares the guiles of false Teachers to the guiles of Satan, and he compares their sincere mindes, as long as they kept fast to the Truth, to the Virgin Eve, for so long as they kept their mindes unpolluted with false Doctrin, they were Vir­gin-like; but as Eve the Virgin was beguiled, and defiled by Satans fair but false Doctrin; so the Apostle feared lest their minds should be corrupted, by the fair though false Doctrin of their false Teachers, from that plainesse that is towards Christ, for the Tempter did tempt them by ma­ny seducing Teachers, 1 Thessal. 3. 5. and the Spirit (saith the Apostle) speaketh evidently, that in the latter days, (namely in the days of the Gospel) some should depart from the Faith, giving heed to seducing Spirits, and Do­ctrins of Devils, 1 Timothy 4. 1. as the Virgin Eve once did.

Erasmus maketh this Comparison; As Evah a Virgin mar­ried and undefiled, beleeved the speech of the Serpent, brought forth Disobedience and Death; so many a Virgin married and undefiled, beleeved the Angle, brought forth O­bedience and Life.

CHAP. II.

1. IT is evident to me that Adam was Re-created in the very self­sameReason 1. day in which he was created and fell, by the order of Gods dealing with him immediately after his Fall.

For immediately after he had bitten of the forbidden fruit, and was thereby dead in corruption and sin from the life of Gods Image in which he was created, Then God of his rich mercy came to him in the The cool (or wind) of the day means the Even tide as the Seventy translate it, which begins at Mid-day, for the Even­ing begins when the Sun begins to de­cline, and then there doth usu­ally arise a cooling wind (called a Sea­turn) which the God of na­ture hath or­dained to cool the air in hot Countries. cool (or in the wind) of the same day, Gen. 3. 8. to confer with him, and to enquire of him into what state and condition he had brought himself by eating of the forbid­den fruit, saying unto him by way of Query, Adam, Where art thou? not in what particular place art thou? (as some ignorant persons do understand it, for God was come to the very place where Adam was;) But into what case hast thou brought thy self by eating of the forbidden fruit? And unto this searching Query, Adam made a plain Answer, saying in ver. 10. I heard thy voyce walking in the Garden, and I was afraid; and because I was naked of thy Image in which I was created, I hid my self.

This plain Answer of Adam doth imply two things; 1 His fear of Gods wrath. 2 The Reason of it.

1 His fear of Gods wrath in these words, I heard thy voyce walk­ing in the Garden; the word implies, That it walked along by him like roaring Thunder among the trees of the Garden. And with such a dread­full voice Christ manifested himself to the Israelites, when he gave the Law at Mount Sinai to awaken and over-aw their sinful con­sciences, as Gen. 3. 8. compared with Ex. 19. 16. doth manifest and explain the matter; and in this respect the dreadfull voice of Thunder is called Gods voice, Psal. 29. 3. And this dreadfull voice of God did so terrifie his guilty conscience, that it forced Adam to say, I heard thy voice walking like Thunder in the Garden, and I was afraid; for the guilt of his conscience told him that he had grievously transgressed against Gods positive command in ea­ting of the forbidden fruit.

[Page 24]2 He gives another reason why he hid himself among the trees of the Garden, namely because I was naked both in body and soul of my created qualities, and therefore I hid my self among the trees of the Garden.

And thus Adams conscience was convinced of his sin, and terri­fied with Gods dreadfull voice of inquiry concerning his sin and guilt, and thereupon he made a plain confession, That he was afraid, and that he hid himself because he was naked.

The Text runs thus, in Gen. 3. 8. They heard the voice of the Lord God walking in the Garden in the cool (or in the wind) of the day: And Adam and his wife hid themselves from the presence of the Lord God among the trees of the Garden, vers. 9. And the Lord God called unto Adam, and said unto him, Where are thou? vers. 10. And he said, Who told thee that thou wast naked? Hast thou eaten of the Tree whereof I commanded thee that thou shouldest not eat?

And by this searching Query, Adam, Where art thou? Adam was convinced, and terrified with the sense of his sin, and with the dread of Gods wrath; and when he saw that he could by no means escape it, he made a plain confession of his sin and misery, and that he hid himself, because he was naked of Gods Image, and subject to inordinate lusts, and thereupon to shame and horror of conscience; and in like sort it is said that Aaron made the people naked to their shame when he made a Molten Calf for them to worship as a God, Exod. 32. 25. for by that sin God was departed from them, and so they were made naked both of Gods graces, and of Gods protection, and the like is expressed in Rev. 3. 18. Rev. 16. 15. Ezek. 16. 22. Hos. 2. 3. 2. Cor. 5. 3.

God did purposely enter into a parly and communication with Adam, that thereby he might prepare him for a Reconciliation, saying to him in ver. 11. Who told thee that thou art naked? By this and the former searching Queries, God was pleased to help Adam to search himself the more deeply, and to affect him the more throughly with the sight of his sin, and with the sense of his miser­able spiritual death in sin, because he intended to shew him mercy; but the Lord did not propound any such searching Queries to the fallen Angels, because he intended not to shew any merciful At­tonement or Reconciliation to them, though notwithstanding he hath shewed some common mercy to them in that he hath not sunk them into the lowest hell as yet, Mat. 8. 29. But judgement [Page 25] without Mercy to them he hath deferred till the Day of Judge­ment, 2 Pet. 2. 4. 2 Thes. 1. 9.

And these searching queres made Adam and Eve to answer (as those that are deeply convinced, and humbled in the sight and sense of their Spiritual nakednesse and misery) that they had eaten of the forbidden Fruit; and they freely confessed (without any extenuation) after what manner they were brought unto it; The woman (saith Adam, in vers. 12.) which thou gavest to be with me, she gave me of the tree, and I did eat; even she that was made of my Rib, and she that thou gavest to be a meet Helper unto me,Gen. 3. 12. Gen. 3. 13. she gave it unto me, and therefore I took it from her hand▪ (from whom I could suspect no hurt) and did eat.

And the Lord said unto the Woman, what is this that thou hast done? or, why hast thou done this? And the Woman said, The Serpent (whom thou gavest to attend upon us, as a diligent and faithful servant) beguiled me, and I did eat, ver. 13. I thought the Serpent had been acted by a good Angel, that could not per­swade to sin; and by this word Beguiled the woman compre­hended the whole manner and order of the Devils deceitful temptation.

Some Interpreters I grant do conceive, That Adam and Eve in their several answers, did not make a plaine confession, but did rather labour to extenuate their sin, by posting it off from themselves to others, but all circumstances considered, their answers and confessions must needs be plain and naked, or else they had not been fit to imbrace the means of Reconciliation which God was now pleased to manifest unto them.

And therefore without delay God did first curse the Serpent, as it was the Devils instrument, in vers. 14. and then secondly, he curseth the Devil himself, in ver. 15. saying, I will put enmity be­tween thee and the Woman, and between thy seed and her seed; He, even He, shall break thy head, and thou shalt peirce Him in the foot­soals. Thus God did threaten the Devil in the Serpent, namely, to break in peeces his subtil Head-plot by the work of Redemp­tion and Reconciliation, which should be wrought by the Seed of this Woman, which the Devil had poysoned and corrupted, thinking thereby to destroy all Man-kinde that should come of her to the end of the World; but God threatned the Devil to break this Head-plot of his, and that he woud put such an enmi­ty [Page 26] in the Seed of the Woman against him and his seed, as should prevail, and bring them all to a deeper ruine at last; and as God did thus curse the Devils Head-plot to ruinate it by the Seed of the Woman, in the hearing and presence of Adam and Eve (to whom it was a Prophetical Prediction and a Promise) so que­stionlesse he did not fail to instruct them more fully herein, and after what manner this Seed of the Woman should break the Devils Head-plot, namely, that through Death he should de­stroy him that had the power of Death, that is the Devil, Hebr. 2. 14. and that he should spoil Principalities and Powers, and make a shew of them openly, triumphing over them in his Death on the Crosse, Col. 2. 15. for he overcame him that had the pow­er of Death by Death, for his Soul was not separated from his Body by the power of Satan, and his instruments, and by the power of their tortures, but by his own power, and in that re­spect his death was accepted of God as a propitiatory Sacrifice of Attonement, and reconciliation. This good news of a Re­conciliation by this means was no doubt heartily welcome to poor dejected Adam and Eve; they being fully lost and condem­ned in their own Consciences, did out of doubt receive this Prophetical demonstration of their Redemption, and Reconci­liation, with all gladness and joyfulness of Spirit, for true hum­bled sinners are fit to take down such Cordials with joyfulness, and God was pleased to open their minds and hearts to beleeve in this Seed of the Woman, and to imbrace this blessed means of their Reconciliation by his Death and Sacrifice, which he should accomplish in due time, even then when the Devil should peirce him in the Foot-soals upon the Crosse, and by this means God was pleased to Re-create Adam and Eve in the cool of the same day wherein they were created and fell.

Reas. 2. Secondly, it is evident that Adam and Eve were re-crea­tedAdam doth te­stifie that he was Recreated in the day▪ of his Creation and Fall, by giving his wife the new name Hevah, life. in the day of their Creation and Fall, because Adam did testi­fie both his Wifes faith, and his own faith, by calling her He­vah, Life; for Adam gave this new Name to his Wife as soon as God had manifested the destroying of Satans Head-plot through the work of Reconciliation by the Seed of the Woman.

Before the said threatning to break the Devils Head-plot by the Seed of the Woman, Adam called his Wifes name Isha, Wo­man, or of Man, because she was taken out of man, Gen. 2. 23. [Page 27] but after the said threatning to ruinate the Devils Head-plot, by reconciling Man by the Seed of the Woman, Gen. 3. 15. then in vers. 20. Adam called his Wife Hevah, that is to say, Life, be­cause she was the Mother of Life, Gen. 3. 20. or the Mother of that Seed that gives life from the death of sin, and in this respect she is also the Mother of all that are elected to live the life of faith; and from this president it is usual in Scripture to give new names upon new occasions, especially upon the manifesta­tion of some new work of Grace upon any, as Gen. 17. 5. Es. 62. 2. Revel. 3. 12.

Adam was not so senceless to give his Wise the new Name Hevah, because she was the first living Woman, or the first Mo­ther of Natural life to others, for all men know that it cannot be otherwise; and therefore it follows by good consequence, that Adam did give her that new Name by way of excellency, namely, because she had now received the new life of Faith in that seed of hers, that should break the Devils Head-plot. And secondly, because she was the first Woman that did live by faith, therefore she must needs be the Mother of all that should after live by faith in her Seed Christ, and in that respect she, as well, or rather more fully than Sara, may well be called the Mother of all that do live by faith, 1 Pet. 3. 6. Gal. 4. 22. 28. 31.

2 As Adam doth testifie his Wives faith, so also he doth fully testifie his own faith in giving her the new name Hevah; his faith is fully evident by this, because by this new name he did so clear­ly distinguish her present new Spiritual condition from her cor­rupted condition.

Immediatly before this, not only the Woman, but Adam also were Spiritually dead in corruption and sin; but it pleased God to take such a speedy course for their humiliation and convicti­on, and for their reconciliation and conversion by the Seed of the Woman, that Adam thereupon, in testimony both of his own faith and of his Wifes faith, did by way of excellency call her Hevah, and so he changed her name from Isha to Hevah, that is to say, from woman to life.

And thus we have seen how the Seed of the Woman, Christ Je­sus, did honour his first Parents with the life of faith, and as hee did honour them, so doubtlesse he did continue to honour all his Natural Parents after the flesh (sooner or latter) with the like [Page 28] honour of the life of faith, and therefore they do ill that make the several wicked Kings of Solomons house, in Matth. 1. to bee his Fathers after the flesh; Christ came not of Solomons house, as the Apostate Jews, and some unadvised Christians do hold, but he comes of Solomons brother called Nathan (and all his Na­tural Fathers are laid down in Luke 3.) and I make no question but he did honour every one of them with the grace of true faith, according to his first example; and this may teach all good children to honour their Parents with their best abilities.

Reas. 3. It is evident that Adam and Eve were re-created inThe conversi­on of our first Parents is re­corded in the Womans en­mity against the Serpent and his Seed. the day of their Creation and Fall, by the word enmity against the Serpent; I will (saith God) put enmity between thee and the Woman.

At the first the Woman looked upon the Serpent as a faithful and diligent servant for her good, and that the Angel that gave it speech was a good Angel, and therefore the Woman was in great amity with them, and with the Serpents fair and specious perswasions; but now God told the Devil in the Serpent, that he would from this time forth put enmity instead [...]f amity be­twixt him and the Woman▪ and betwixt both their Seed [...] ▪ This enmity between the D [...]vil and the Woman ariseth from two con­trary Principles:

1 The D [...]vils enmity against the Woman is, because by her re-creation, and reconciliation, which was effected by her Seed C [...]ist, he was disappointed of his Head-plot, which was to bring the whole race of Man under his power and dominion.

2 The Womans enmity against Satan is manifest [...]d by seeking the ruine of his dominion, by advancing the Kingdom and pow­er of Christ in her Soul, by getting an assurance of her Redempti­on from Satans H [...]ad-plot, reconciliation with God, pardon of sin, and power against corrupt aff [...]ctions for time to come.

This holy qualification of enmity, which God by his Spirit had now put into Eves Soul against Satans Head-plot, is another sure note of her sound conversion▪ which was eff [...]cted and brought to passe in the cool of the self-same day in which Adam was created, and fell.

D [...]ubtlesse the Woman did now say in her heart as David once said in Psalm 139. Do not I (O Jehovah) hate them that hate thee? and am not I grieved for those that rise up against thee? [Page 29] with perfection of hatred do I hate them, they are to me for enemies, Psal. 139. 21, 22.

But though the woman was now converted, reconciled (and justified from the condemning power of her sins) yet she was not freed from temporal afflictions and chastisements; and therefore it pleased God to lay upon her certain degrees of punishment for her humiliation, and upon all her sex for her sake; First, because she was first in the Transgression, God made her desires subject to her husband, Gen. 3. 16. Secondly, God made her, and all her Sex, to bring forth children in pain and sorrow: But notwithstand­ing these degrees of her humiliation, God hath honoured the woman with a certain special honour above the man, because Jesus Christ the Mediator was conceived, and born of the seed of the woman alone, without the help of man, and therefore Adam might not reproach his wise, because she was first in the Trans­gression; but he must▪ and did honour her, because she was to be the chief outwa [...]d instrument of Christs Incarnation. And se­condly, because she was made an heir as well as Adam of the pro­mise of life by faith, 1 Pet. 3. 7. and in that respect there is now no difference between the male, and the female, but all are one in Christ Jesus, Gal. 3. 28.

And the woman also may comfort her self in Christ, not­withstanding her painful travell in Child-birth, that she shall be saved by the promised seed of the woman, if she continue in faith and love, and sanctification, 2 Tim. 2. 15.

CHAP. III.

I Will labour to make this evident by a double inference:

• 1 From the word Host, and Finished, Gen. 2. 1.
• 2 From the word Had made, and Finished, Gen. 2. 2.

But for the better discerning of the said Inferences, I will first labour to explain the text in Gen. 2. 1, 2, 3.

Vers. 1. And the Heavens and the Earth were Finished, and all the Host of them.

Vers. 2. And before the seventh day, God had finished the work that he had made; And he rested on the seventh day from all the work that he had made.

Verse 3. And God blessed the seventh day, and sanctified it, because in it he had rested from all his works which God had created and made.

Two things must be marked for the better understanding of these words.

1 Touching the translation of the word Before, in vers. 2.

2 Touching the circumstance of time: namely, after how much time, or Chronology of story, the second and third verses concerning the Institution of the Sabbath must be placed.

1 Touching the translation of the word [Before] the seventh day, vers. 2.

1 The Seventy Translators translate it thus; In the sixth day God ended all his works, they put the sixth day into the Text instead of the seventh day, and this they did, lest the Heathens, at whose request that Translation was made, should think that God ended his works in the seventh day.

2 Therefore, to prevent this, and such like grosse mistakes, I have made choice to follow Mr. Broughtons correction of the Ge­neva Translation, where instead of In the seventh day, he reads Be­fore the seventh day, God had finished the work that he had made.

He saith that the Hebrew Preposition may be translated, some­times In, sometimes After, and sometimes Before, as the true sense of each place where it is used, will best bear it; and accordingly [Page 31] in this place he doth translate it, Before the seventh day, and not In the seventh day▪ as most suitable to the sense of this place, For God had finished all his works, namely, all the several sorts and kinds of creatures, Before the end of the sixth day, Exod. 20. 11. Exod. 31. 17. visible and invisible, Col. 1. 16. And he rested on the seventh day▪ (namely from the making of any other new kinds or sorts of creatures) Exod. 20. 11. Exod. 31. 17. Heb. 44. Therefore it is most agre [...]able to the true scope o [...] t [...]is T [...]xt, to read it Before, rather than In the seventh day.

2 The word [Before] is better than the word [In] because it is more agreeable to the sense of the words adjoyning; for the frame of the next words are delivered in the Pretertense, Had finished, Had made▪ &c. These termes do carry the work of the Creation to have been Finished, not In, but Before the seventh day; as if Moses in more words had said thus,

That work which God had made but mutably perfect in the former part of the sixth day▪ he had also finished it by a Re-creation most certainly per­fect, Before the seventh day; That is to say, in the latter part of the sixth day▪

3▪ Mr. Ainsworth sheweth that the Preposition In▪ ought some­times to be translated Before, as in Exod. 176. In the eyes of the El­ders of Israel, is better read thus, Before the eyes of the Elders of Israel, likewise in Deut. 25. 9. She shall spit in his face, is better read thus, She shall spit Before his face, namely, Before the face of her husbands brother, in way of reproach to him, because he refused to raise up seed to his brother and so the Hebrew Doctors do un­derstand her spitting to be, not In, but Before his face upon the ground, as asign of Reproach to him.

I grant that the letter of this Preposition doth differ from that in Gen. 2. 2. but yet by the rules of Grammar they must suffer the like variation, when there is the like cause, the difference of the letter doth nothing alter the case.

So in the eyes of Jehovah, Deut. 4. 25▪ Deut. 31. 29. is better read thus, Before the eyes of Jehovah; So in the New Testament it is said,See Ains also in Gen. 366. and [...]. Martyrs Com. pl. p 2. c▪ 7. on Gen▪ 2. 2. In or within the Ark was put the golden p [...]t of Manna, and Aarons Rod, Heb. 94. This place may better be translated thus, Before, or By the Ark [not in i [...]] for there was nothing put into the A [...]k but the two Tables of stone onely, 1 King▪ 8. 9.

So then from all these considerations, it is cleer that the Hebrew Preposition ought sometimes to be translated Before, and some­times [Page 32] After, as well as In, not onely in respect of person and place, but also in respect of time; and therefore this Text of Gen. 2. 2. ought to be translated thus, Before the seventh day, God had finished (namely by a Re-creation) the work that he had made; the Greek translate the work which God had begun to make, for at first it was made but mutably perfect in the former part of the sixth day.

2 The next considerable Rule of direction for the right un­derstanding of these three verses, is the circumstance of time, namely after how much of the History of Adam must these three verses succeed, according to the rule of true Chronology.

This consideration is a Rule of great importance to find out the true sense of these three verses.

Answ. My Answer to this Query is this, namely that these three verses must in order of time be placed at the end of the third Chapter; As it hath been well observed, both by the Hebrew Doctors, and by sundry Christian Writers, as I have noted it in R. 1. and p. 1. And see also Dr. Leightfoots Chronolgy for this; and Samuel Torsh [...]l in his Design about disposing the Bible into an Harmony, he doth in p. 10. direct us to place the three first verses of Gen. 2. 1, 2, 3. at the end of the third Chapter, and so doth Mr. Bro. also.

I have also noted in Chap. 18. that the only reason why Moses doth place these three verses at the beginning of the second Chapter is this; namely, because he had begun to set down the story of all the six working dayes in Gen. 1. therefore he thought it meet to set down the story of the seventh day in the next place; and so he hath placed the brief story of all the seven dayes of the week together, that so he might take the more liberty afterwards to return again unto the large story of Adams Creation, Fall, and Redemption, from the seventh verse of the second Chapter to the end of the third Chapter: All which story fell out upon the sixth day, and therefore the ordination▪ of the Sabbath, though it be set in Gen. 2. 2, 3. yet in the order of Chronology, it must be set after the third Chapter of Genesis.

This consideration may serve as a necessary Rule to guide us in the right apprehending, and understanding of sundry words in the said three verses, which else cannot be fully and rightly understood; for we must expound these three verses as if [Page 33] they had been placed at the end of the third Chapter.

And this is no new device of mans brain, but it is an usual thing for the Pen-men of the holy Scriptures, to make such like dislo­cations of Chapters and verses; and in that respect the Hebrew Doctors do say, that there is no Order of former and latter in the Law, for oftentimes the Pen-men of the holy Scriptures do set that which is after, Before; and so consequently we must by the rule of Chronology place the Institution of the Sabbath after the third Chapter, though Moses for the reason aforesaid, hath set it in the beginning of the second Chapter.

So then by this rule of direction, I hope it will be easie to dis­cern that these▪ three verses must be expounded with relation to the story of Adams Fall, Re-creation, and Reconciliation by the Promised-Seed. And therefore it follows by necessary conse­quence, that Adams Re-creation by the Seed of the woman, must be considered as the finishing act of the six dayes creation, before the seventh day was ordained to be a Sabbath.

And by this Rule of Exposition, many words also in the said three verses must be so expounded, as having a holy equivoca­tion in them, namely, as having a mysticall sense, as well as a li­terall.

As for example, under this word Made and Created, must be understood the mystical and spiritual Creation, as well as the li­teral and visible Creation: And under the word Finished must be understood not only the finishing of the visible Creation, but of the mysticall and spirituall Creation also; which must be fi­nished, I mean some of that kind, by the Seed of the woman, be­fore the Host of Heaven can be said to be finished (for the Host of the third heavens must be finished, as well as the Host of the visible heavens) before the end of the sixth day.

The like mystical interpretation I shall give of the word Rested, Blessed, &c. when I come at them.

In brief, I apprehend that there are ten severall words in the said three verses that must be expounded in a mystical sense as well as in a literal.

• 1 The word Heavens,
• 2 The word Earth,
• 3 The word Finished,
• 4 The word Host,
• [Page 34]5 The word Made,
• 6 The word Rested,
• 7 The word Blessed,
• 8 The word Sanctified,
• 9 The word Sabbath,
• 10 The word Seventh.

But my work in this Chapter, is only to prove that Adam andReason 1. Drawn from Gen. 2. 1. If all the Host of Heaven and Earth were finished before the seventh day, [...]hen it must needs follow that Adam and Eve were Re-crea­ted before the seventh day. Eve were Re-created before the seventh day; that is to say, in the latter part of the sixth day; and this I will endeavour to prove by a necessary consequence drawn from the first verse, which runs thus, And the heavens and the earth were finished, and all the Host of them.

Hence I reason thus,

If all the several sorts and kinds of creatures which apper­tained to the Host of Heaven and Earth were finished before the seventh day; then Adam and Eve were Re-created before the seventh day: for Gods Host was not finished untill some of that sort of creatures were finished, which did appertain to the Host of the Church Militant here upon earth, and to the Host of the Church Triumphant in heaven.

But all the severall sorts and kinds of creatures which apper­tained to the Host of heaven and earth were finished before the seventh day, as the text doth plainly speak.

Therfore Adam and Eve were Re-created before the seventh day, and did appertain to the Host of the Church Militant here on earth, and to the Host of the Church Triumphant in heaven be­fore the seventh day, or else God did not finish all the Host of heaven and earth before the seventh day, which is to deny and contradict the words of the Holy Ghost.

It is out of question therfore that the souls of Adam & Eve were Re-created, and made perfect by the Redemption of the Promised Seed before the seventh day for that sort of creature doth ap­pertain to the heavenly Host as well as the Angels, and to Gods spiritual Host and Church here upon earth, and in that respect the godly converts are called (by the Figure Continent for the for the thing contained) The new Heavens, and the new Earth, in which dwelleth Righteousnesse, 2 Pet. 3. 13.

And it i [...] further evident that such redeemed persons are a true part of Gods Host here upon earth, because the Scripture calls the [Page 35] Church of Israel when it was redeemed out of Egypt, the Lords Host, Exod. 12. 41. Exod. 38. 8. Num. 1. 3. And wicked Antiochus is said to tread down Gods Host or Army underfoot when he per­secuted the Church, Dan. 8. 14. yea all, and every part of Gods Militant Church here upon earth is called Gods Host or Army, Psal. 110. 3.

Adam and Eve therefore must not onely fall into the spiritual death of sin, in the day of their creation, but they must also be Re-created the same day, as a principal sort of those creatures, which God did create and provide, both for his earthly, and al­so for his heavenly Host; for the Text saith, That the Heavens and the Earth were finished, and all the Host of them: which must be under­stood of every several sort of Host, not numerically of the whole number, but specifically of the severall kinds of each Host, for no new thing of a new kind was created after the sixth day.

Therefore seeing God did finish all the Host of heaven and earth before the seventh day, he must needs Re-create Adam and Eve before the seventh day, that so they might be a part of his Militant Church, Host, or Army, here upon earth, to maintain an utter enmity against Sathan and his seed, Gen. 3. 15. and so from the first sixth day, and forwards, God will have a Militant Church to continue here upon earth to fight the warfare of Christ against Sathan and his seed to the end of the world.

Reason▪ 2. It is further evident that Adam was Re-created by the Promised Seed in the day of his creation, by another Infe­rence,Reason 2. If God had made some­thing in the former part of the sixth day that needed a new act of fi­nishing be­fore the seventh day, then wh [...]t else can that finish­ing act be, but Adams Re­creation by the Promised Seed taken from the word Had finished, as it is joyned to the word Had made, vers. 2.

From the frame of these words as they are laid down in the Pretertense it is evident, that before the seventh day, namely in the latter part of the sixth day, God had finished some of that work which he had made but mutably perfect in the former part of the sixth day; Hence I reason thus,

God had made some of his works so mutably perfect in the former part of the sixth day, that there needed a new act of fi­nishing, or perfecting the same before the seventh day; and what else can that finishing act be, but Adams Re-creation by the Promised Seed, and the putting of all the re rest of the Creati­on at the very instant of Adams fall under the Dominion and Lordship of the Promised Seed?

[Page 36]And this must needs be so, because God had made, appointed, or fore ordained Christ to be the right Heir of all his Creation, and uphold all things by the word of his powerfull provi­dence, Heb. 1. 2, 3. and in that respect, Adam must fall and be Re-created on the day of his creation, that so the right Heir Christ Jesus might come into actual possession of all the Creation, by means whereof, the Heavens and the Earth, and all their Host, was finished, before the seventh day; and in this respect Christ is emi­nently stiled Jehovah Sabbaoth, that is to say, The Lord of all Hosts, Ps. 24. 10. because they were made for his service, that he as their proper Lord might rule them, and govern them all, for it is said,See also ch. 4 & ch. 6 at Sixthly. That by him all things consist, Col. 1. 17. and in this respect also, he is called The Lord of all the whole world, and of all things therein, Jos. 3. 11. Act. 10. 36. Phi. 2. 11. Ps. 24. 1. Neh. 9. 6. To him also doth appertain the Dominion of the Heavens, and of the heaven of heavens, the earth, and all that is in them, Deut. 10. 14, 15. And because all Government is his, therefore it is from him that Kings do reign and rule, Prov. 8. 15, 16.

It follows therefore that God ordained Christ to be the right Heir, and sole Governour of all the Hosts both of heaven and earth, on the sixth day, and before God could be said to rest on the seventh day.

1 God made Adam in the former part of the sixth day after his own Image, as the glory of all his Creation, and gave him Dominion over all his visible creatures, Gen. 1. 26. 28. But it pleased God in his divine Wisdome, to make Adam but mutably happy, that so he might fall by the sleight of Sathan, and lose his pure qualities wherein he was created after Gods Image, and that he might thereby also lose his Dominion over all the visible Creation, that so Christ the right Heir might have the possession of all, for as soon as Adam fell by his disobedience in eating the for­bidden fruit, both Adam, and all the Creation did presently fall into confusion and disorder: And thereupon Sathan might well triumph, and boast as he did in the dayes of Job, that he had walked to and sro in the earth as the Lord and Conqueror of it, because he had not onely brought Adam and Eve into Captivity under the spiritual death of sin, and the whole Creation into confusion and disorder, but also because he had robbed the holy Trinity of all the glory of their glorious Creation.

[Page 37]2 God was pleased in his infinite Wisdome and Providence to let all this come to passe, that so the holy Trinity might take occasion thereby to declare unto fallen Man, how wonderful they were in Counsel, and how excellent in working, in that they could tell how to make Man mutably perfect, and how to let Man fall by the sleight of Satan, and how to break the Devils Head-plot by the promised Seed, and how to reconcile and re­create Man, and how to make fallen Man know, and honour his Creators, more than otherwise he could ever have done, if hee had stood still in his first integrity of Nature; for if Adam had still continued in his Created perfections, he could not have honoured the Mediator (so as he did after his Fall) seeing hee needed not a Mediator in that condition; neither could he have so much honoured Gods Mercy in the Mediator as he did after his Fall and Re-creation.

3 By this time I think any man may easily see the reason why all the three Persons in the God-head had a hand in the Creati­on of the World, and more eminently in the Creation of Man, Gen. 1. 26. surely the chief reason was, That God might makeAdam in his Innocency could not so wel honour all his Creators as af­ter his Fall and Re-creation. Adam by his Fall and Recreation the better able to know, and honour all the three Persons in the God-head as his Creators, for Adam could not honour all his Creators so well in his Innocency as after his Fall and Re-creation, and in this respect all the three Persons in the God-head are called our Creators, Eccles. 12. 1. Psal. 149. 2. and our Makers, Job 35. 10. Es. 54. 5. and truly such Creators could not rest on the Seventh Day from all the Works which they had Created and made, until they had made man to know them to be their Creators by a Re-creation, which Adam could not do as long as he stood in his Innocency; but as soon as his Creation was finished and made perfect by a Re-crea­tion, then faln man both knew and honoured all his Creators; and the Mediator in special to be the Mediator of his Re-creation, of his Reconciliation, and eternal Redemption, and then God rested on the Seventh Day, because he had finished his Creation by the promised Seed.

4 After Adams fall it pleased God so to question with Adam about his miserable condition by his Fall, that he made him sen­sible of his misery; and then it pleased God to make his Mercy known to him in the Mediator. It was a terror to the Devil to [Page 38] hear, that the Seed of the Woman should break his head, Gen. 3. 15. but because it was a great comfort to faln Adam, for God declared the Mediator both in his Person and Office to faln A­dam, and by Gods description Adam could not chuse but know that his Person must needs be both God and Man; he could not chuse but know, that he that must break the Devils Head-plot must needs be God, and that he that must be born of the Seed of the Woman must needs be Man, and then for his Office hee could not chuse but know, that it must be a Mediatorial office of reconciliation, or else such a miserable sinner as be could never be restored again into Gods favour.

In all these respects faln Adam could not chuse but know, and honour the Father for his great Mercy, in propounding such a Mediator; and he could not chuse but know, and honour the Me­diator of his Redemption more than if he had stood still in his innocency; and he could not chuse but know and honour the Holy Ghost, because his heart and minde was recreated, and made new by the sanctifying work of the Holy Ghost for the sake of the Mediator, 1 Pet. 1, 2. Fallen Adam of himself had no skill, nor will, to finde out a Mediator, till the Holy Ghost did inable him to beleeve that the Seed of the Woman should one day give his Soul as a Mediatorial Sacrifice of attonement (even then when the Devil should peirce him in the foot-soals) for the procuring of his Fathers reconciliation, by which he should bee eternally redeemed from the Curse due to his disobedience, and from the guilt of his sin, and so be received into Gods favour as his adopted son.

O the infinite Wisdom of God, that could tell how to aug­ment mans happinesse, and his own praise, by Adams sinful diso­bedience! if Adam had continued still in his innocency he should have been continued only in his Natural perfections, and have been a Lord above all the rest of the visible Creation; but in that condition he could not have so much honoured all his Creators as he did after his recreation; neither should he have attained to that degree of happiness as after his Fall, by the Mediator; nei­ther could the Holy Trinity have been so glorious is his Soul as they were after his Fall and recreation.

5 This sentence, before the seventh day God had finished the work that he had made, is a remarkable sentence, full of Spiritual weight [Page 39] and worth, because it imports, that though Adam and Eve were created but mutably perfect in the former part of the sixth day, yet that they were recreated and made perfect by the pro­mised Seed in the latter part of that day, namely before the se­venth day, and that this finishing act of Gods Creation by a Recreation was the perfection of the whole Creation, so that nothing could be added to it afterwards, to make the CreationThe Creation of the Human Nature of Christ in the latter part of the sixth day, was the perfe­ction of the whole Crea­tion. more perfect to the worlds end; for by the Creation of the Hu­man nature of Christ, of the Seed of the Woman (which must be created in the sixth day) for it is a Creature, and therefore it was truly existing in that Prophetical declaration of it, Gen. 3. 15. I say, this addition to the Creation in the cool of the sixth day, made the whole Creation perfect and intire, lacking no­thing, and so much the word had made, and had finished, must import; namely, it must import such a finishing act and per­fection of all the Creation, as must have as full and as large aThe Mystical as well as the Natural Crea­tion was fini­shed, and made, before the Se­venth day, and therefore Adam and Eve were re-created be­fore the seventh day. sense as can be contained in the Scriptures; namely, it must have a Mystical sense as well as a Literal, John saith, Chap. 1. 3. All things were made by him, even all things without exception that were made, were made by him in six days, therefore we must not leave any sort of Creature out of the Work of those six days, ex­cepting him that did create them; so that whatever Mystical thing is found in any part of the Scripture to be Created by God, in relation to Man, or to the Mediator, it must be included as a particular Commentary, or Exposition of these terms, had fi­nished, had made, had created Before the seventh day.

Arius denied Christ to be of the same nature with his Father,See the Sum of Divinity, by Jo. Dowuham, p. 35. See also more here in ch. 5. and made him only a Creature, yet he held him to be an excel­lent Creature (and as it were a secondary God) Created before the World, and by whom God Created the World, and sa­ved Mankind, and therefore as a God in Office to be adored, not in Essence. The like he saith of the Holy Ghost.

But seeing it is plain that God made all Creatures in six days, both the Son and the Spirit (if they were Creatures) must have been comprehended in that work. Hence I inferre, that seeing the Human nature of Christ was a Creature (and differing much from fallen man, because he was conceived by the Holy Ghost) it must be comprehended in the Creation of the sixth day; and therefore his Human nature did exist in that Prophetical declara­tion [Page 40] of being made of the Seed of the Woman to break the Ser­pents head.

John saith, All things were made by him, (even his own Hu­man nature) and without him was nothing made that was made, John 1. 3. and the Apostle makes Christ as Mediator to be the first of all things, that he might be the Head of his Body the Church, that in all things he might have the preheminence, therefore A­dam and Eve must be Re-created in the day of their Creation, that so from that day forward Christ might be the Head of his Body the Church, that in all things he might have the prehe­minence, Col. 1. 15. to 19. and in this respect also Christ is said to save us, and to call us by a holy Calling before the world was, 2 Tim. 1. 9. because he was ordained to his Office before the world was.

6 The very frame of the words in Gen. 22. (being delivered so often in the pretertence) may assure us, that not only the first natural being, or existing of the Creation is meant, but that the very best supernatural being thereof is also meant; for if the ad­ding of some Common gifts to Nature be called a Creation, Eze. 28. 14, 15. then the super-adding of saving gifts to fallen man, must needs be esteemed as the highest degree of all Gods Creation, as these Scriptures do testifie, Ier. 33. 26. Ezek. 43. 1. 7. 15. 21. Es. 44. 2. Ephes. 2. 10. Psal. 100. 3. Psal. 102. 18. Hence it follows, that seeing the Heavens and the Earth were fi­nished after they had been made, it must be understood that they were finished by the Redemption and Gubernation of the promi­sed Seed▪ before the seventh Day, and therefore that Adam and Eve must necessarily be recreated on the sixth day, and so (by the Figure Synedoche, and also by the figure Continent for the thing contained) they must be a part of the New Heavens, and of the New Earth, as well as all other re-created Souls are, Es. 51. 16. Es. 65. 17▪ 18. Es. 66. 22. Es. 41. 20. Psal. 96. 11. 2 Pet. 3. 13. Rev. 21. 1.

The finishing act of that which God had created in the end of the sixth day by the promised Seed, may well be resembled to the finishing act of the Temple by Joash and Jehoiada, they im­ployed faithful Work-men to repair it, after that wicked A­thaliah had destroyed it, and then it is said, That a Healing went up upon the work, 1 Chro. 24. 13. that is to say, the breaches and decays thereof were healed, repaired, and amended; for to [Page 41] heal a thing is to repair it, or to make it perfect and sound again, 2 Chro. 7. 14. Psal. 60. 2. 2 Chro. 34. 10. and thus the Temple which had been made was re-created, finished, and perfected by those faithful men, ver. 14.

In like sort, after that Satan by his malicious Head-plot had ruinated, and broken down that glorious Temple-work of Gods Creation, by inticing Adam and Eve to eat the forbidden Fruit, then God laid help upon one that was able and faithful to repair it, for in the end of the sixth day God told the Devil by way of threatning, and Adam and Eve by way of Promise, That the Seed of the Woman should break this Head-plot of the Devil, by his Mediatorial obedience, when he should make his Soul a propitiatory Sacrifice for his sin, even at the same time when the Devil should peirce him in the foot-soals as a sinful Malefactor; now God could not declare this but by his Sons pre-consent, contract, and Covenant, upon his undertaking Gods Attonement, or Reconciliation was procured, and the holy Spirit was procured thereby also for Adams re-creation, and so a Healing went up upon the Creation by this faithful Work­man, and blessed Mediator Christ Jesus, the strong Rock, whose work is perfect, Deut. 32. 4. and in this respect the Apostle Peter calls the Mediator the faithful Creator, 1 Pet. 4. 19. whose work is perfect, but Peters Greek (Ctistes) is borrowed from the seventy, on 1 Sam. 22. & Psal. 18. 2. where the Hebrew is Rock, and there it is the attribute of the Mediator; and Christ told his Apostles, that he would build his Church upon that Rock, and that the gates of Hell should not overcome it, Mat. 16. 18.

Master Perkins on the Creed, pag. 154. saith, God is called the faithful Creator, 1 Pet. 4. 19. because he did not leave his Works of Creation without his faithful care and providence, as Masons and Carpenters leave their Houses as soon as they are built, without any further care what becomes of them, for God is a faithful Creator, that will not let his Creation go to ruine.

Thus we see that Adam and Eve were twice Created in one day; 1. They were made perfect, but yet mutable in the for­mer part of the sixth day (as it appeared) for presently by the sleight of Satan they lost their first Created perfections. 2. God did Re-create them with supernatural perfections by the pro­mised [Page 42] Seed, in the end of the same day; and this Creation was permanent, because it was a Creation of God in Christ Jesus, Eph. 2. 10. and because Christ undertook to make all perfect, there­fore God rewarded Christ for this his work, for at the same time the Lord put the whole Creation in subjection under the feet of Christ; and when all this was done, then the whole Creation was perfect, and intire, lacking nothing, and therefore Gods rest on the Seventh Day was a perfect rest; But if God had kept his rest on the Seventh day whiles Adam had stood in his mutable condition, as some Expositors would have him to do, then Gods rest (especially on the first Sabbath) had stood but upon a tick­lish and litigious foundation.

CHAP. IV.

God did put out sundry o­perations of his eternal provi­dence in the sixth day, for the finishing of that work which he had created but mutably per­fect, before he could be said to keep a perfect rest on the se­venth day, The reason why God made Angels but mu­tably perfect at first was, that they might fall, and so might become the instrument of Mans fall.BY the event of things now made known unto us, we may in some sort see into the Plat-form of Gods eternal Pro­vidence, how he had contrived to finish or perfect that Work that at the first he had made, and created, but mutably perfect, before he could keep the Seventh Day as a day of per­fect rest.

If God by his eternal Counsel and Providence had not contri­ved to make Angels mutably perfect as well as Man, then Angels had not despised to attend upon Adam and Eve into Paradise (as their charge was) and then Angels had not become Devils, and then Man had not been tempted by Satan, and then man had [Page 43] not fallen, and then God had fore-ordained a Mediator in vain.

Therefore that God might make his Free grace glorious to fallen Man, and that he might make the Mediator glorious to the Souls of the Elect, he made Adam at the first but mutably perfect, that so he might fall, and that so he might take occasi­on thereby to convince him, and humble him in the fight of his sin and misery, and that so he might take occasion thereby to reveal unto his Soul the way of eternal Salvation by the Seed of the Woman.

And for the more speedy effecting of all this, he did by his eternal Counsel and Providence appoint his heavenly Angels, as wel as his terrestrial Creatures, to attend upon Adam and Eve into Paradise, for he fore-knew that if he did but give his heavenly Angels charge to attend upon earthly Man, with other earthly Creatures into Paradise, that many Legions of them would de­spise Man in comparison of themselves, and would neglect their charge, that so in Justice God might deprive them of their pure Natural qualities, and then he knew that they would become an envious company against the glory of Man, and that they would agree together in one deep Head-plot (altogether un­seen to Man) to seduce him, and perswade him to eat of the forbidden Fruit, that so they might be brought into the same Spiritual death with themselves; and by this speedy Head­plot of theirs they made account not only to corrupt Adam and Eve, but also to destroy the whole Generation of all Man­kind.

But God that was wise in Counsel, and wonderful in Work­ing, who worketh all things after the Counsel of his own Wil, Eph. 1. 11. had contrived how to break this Head-plot of the Devil in peeces by the Seed of the Woman; this Divine Head­plot the Angels that fell knew not of, for if they had but known it, then they would not have refused to attend upon Adam and Eve into Paradise; and thus God by his eternal Counsel and Providence had contrived how to make this Head-plot of the Devil to be an occasion to declare his goodness to fallen Man, both the goodness of Justice, and the goodness of Mercy, by making the Person and office of the Mediator better known, and more ad­mired and honoured of fallen Man, than if Adam had stood still in his innocency.

[Page 44]As soon therefore as Adam was fallen, God took occasion there­by to introduce the Mediator into his Priestly Office virtually, that so he might reconcile and redeem Man, and put him into a better estate again than he had by his first Creation, and that thereby God might put all the rest of his Creation under the Go­vernment of Christ, as the true Lord, and proper Heir of all things, for all things were created for him, Col. I. 16. or else if he had not restrained sin, and been pre-ordained to bee the Heir of all things, and to be ready at hand to take the Go­vernment of all upon him at Adams Fall, the whole Creation had been instantly confounded by a general Rebellion, and by a total Disorder, which was the main thing that the Devil aimed at in his Head-plot, but it was prevented, because he had ordai­ned Christ to be the right Heir of all, to undertake the Govern­ment of all at the very instant of Adams Fall, and so his Mercy is over all his Works, as the Hen is over her Chickens, Psa. 145.

From the Premises I reason thus:

The whole Creation was made at first for that very end for which it now serveth, Psal. 119. 91.

But now all the whole Creation serveth to the honour of the Mediator, for God hath laid the Government of the whole Creation upon his Shoulders, Es. 9. 6, 7. and hath given him dominion over the Works of his hands, and hath put all things under his feet, Psal. 8. 6. 1 Cor. 15. 24. to 28. and in that hee hath put all things in subjection under him, he left nothing that should not be subject to him, Hebr. 2. 8.

Therefore God had fore-ordained the Mediator, to restrain the violence of corrupted Nature, and to take upon him the right of Government, as the right Heir of all things, even from the first moment of Mans Fall, for all things were created for him, Col. 1. 16. and therefore God could not keep a Sabbath of rest untill he had put the right Heir into actual possession, and in that respect Christ is stiled the Lord of all Hosts, Psal. 24. 10. because all the Hosts of Heaven and Earth were put under his Dominion, even from the day of Mans creation; and in that respect als [...] Christ is stiled and called, The beginning of the creation of God, Rev. 3. 14, Col. 1. 15. Psal. 102. 26. Heb. 2. 10. for hee was or­dained before all things, and by him all things do consist, Col. 1. 17. Heb. 2. 10. 1 Cor. 8. 6.

[Page 45]And this Dominion of the Mediator all creatures do, and have acknowledged ever since the fall of Adam; and therefore the four and twenty Elders do cast down their Crowns before him, say­ing, Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasures sake they are, and were created, Rev. 5. 11, 12, 13. Psal. 145, 10, 11, 12. Pla. 89. 5. andRev 5. 11, 12, 13. See also ch. 6 at Sixthly. our Saviour Christ doth still comfort his afflicted people with the constancy of his providence, for their good, saying, I have made thee (namely by a Re-creation) and I will bear thee (namely by my constant fatherly providence) Es. 64. 4. yea Christ by his over­ruling providence doth create, and make the wicked to serve for his glory, and for his Churches good, by limitting and ord [...]ring all their wicked actions; Behold (saith Christ) I have created the Smith, and I have created the Destroyer to destroy, Es. 64. 16. yea Christ doth order the very devils by his over-ruling providence, so that they cannot be so malicious, as else they would be against man, as we may see in the case of Job. So then, both Deceivers, and Deceived, all are from Him, and by Him, and for Him, Rom. 11. 35. Job 12. 16. And thus we see that God hath put all things under the feet of Christ according to the purpose of him who worketh all things after the counsel of his own will, Eph. 1. 11. Act. 2. 23. And therefore it follows, that God by his eternall Providence did ordain a Mediator against the day of Adams fall, Eph. 1. 4. 1 Pet. 1. 20. 2 Tim. 1. 9. by whose Redemption and Gubernation, the whole Creation was finished, perfected, settled, and ordered before the seventh day; and therefore these terms (he had finished, and had made before the 7th▪ day) do imply, that Christ the Mediator did put out sundry operations of his eternal Provi­dence in the sixth day for the finishing and perfect setling of all the Creation (which at first he had made but mutably perfect) before he could keep a contented setled rest on the seventh day. Mr. Per­kins on the Creed, Pag. 159. saith, One of the greatest works of Gods providence that can be, is about mans Fall and Restaura­tion; First, by the just permission of his Fall, Rom. 11. 32. And se­condly, by destroying this head-plot of the Devill, Gal. 322.

CHAP. V.

GOD having provided a Mediator, by his eternal Providence,God created or installed the Mediator into his Priestly office before he could keep a perfect rest on the seventh day. against the day of Adams fall, for his Reconciliation, and Re-creation, was pleased accordingly to exhibit the said Me­diator to Adam in a gracious declaration thereof to him, but yet it was in a way of threatning to the Serpent, that this Mediator should be the seed of that deceived Woman, and that he should break his head-plot, Gen. 3. 15. namely by his propitiatory sacri­fice, or sacrifice of Attonement, even at the same time when the Devill by his instruments should put him to death by peircing him in the foot-soals as a sinfull Malefactor on the Crosse; and now God did not onely threaten the Devill to break his head­plot, and not onely comfort Adam with the assurance of his Re­demption, but also he said to his Son, This day have I begotten thee, or created thee into the office of a Priestly Mediator, Heb. 5. 5. with Psal. 2. 7. 8. and in this sense God is said to make or create Moses and Aaron when he installed them into the office of delive­rers,The humane nature of Christ was created and virtually made flesh of the s [...]ed of the wom [...]n before God could be said to keep a perfect rest on the seventh day. See John Frith against Sir Tho. Moor p. 109. 1 Sam. 12. 6. and in this sense God could not keep a perfect rest on the seventh day untill he had created the Mediator into his Priestly office.

2 The humane nature of Christ was created, and exhibited in a gracious declaration of Adams redemption (from the Devils Head-plot by the seed of the Woman) as the perfection of all the Creation on the sixth day, his humane nature is a creature, and therefore it was virtually made flesh of the seed of the wo­man, before it could be said, That God had finished all his works which he had created and made; and ther [...]fore before he could keep a perfect rest on the seventh day.

Christ was as truly made flesh of the seed of the Virgin Eve on the sixth day, as he was made flesh of the seed of David, Rom. 1. 3. [Page 47] and his flesh was as truly eaten by faith of Adam and Eve, and of all the godly Fathers that offered Sacrifices of Attonement by faith, as it is eaten by us now; for this Proposition is general, and belongeth to the godly in all ages from the first Promise, That un­lesse ye eat the flesh of the Son of Man, ye can have no life in you, Joh. 6. 53. And for the confirmation of this first Promise (that Christ should be made flesh of the seed of the woman) Christ did often appear to the Fathers in the shape of a man, Gen. 32. 24. Prov. 8. 31. to assure them, that as he was truly exhibited in a gracious pro­mise to our first Parents, so he would in due time take our na­ture upon him; and in this respect the humane nature of Christ was called by the Prophet Jeremy, A new created thing in the Earth, A Virgin shall compasse a man, Jer. 31. 22.

This whole Chapter is a Prophesie of the dayes of the Messiah (as any considerate Reader may easily discern) I put in the term Virgin, instead of our translated term Woman, and yet I find no fault with the term Woman, provided the interpretation be of a Virgin-Woman; but if the term Woman be taken for one that hath a Husband, in that sense I dislike the term, for it is no new cre [...]ted thing for a woman that hath a husband to compasse a man-child in her womb.

2 I dissent from them that think the word Compasse doth mean the crafty fetches of an immodest woman, seeking as an agent to circumvent some man or other into the bond of ma­riage; This Interpretation cannot stand, because this is no new created thing.

3 I dissent from them that make this Woman to be the genera­lity of the Jews that shall conquer the great Empire of the Turks, for this new device doth not make this new created thing.

But to me it is most evident that this new created thing is no­thing else but the humane nature of Christ encompassed in the womb of a Virgin; First, of the Virgin Eve; And secondly, of the Virgin Mary: And at this new created thing, no doubt but Adam and Eve did as much wonder, as the Angels did at the hanging of the earth upon nothing, Job 38. 7. yea this new crea­ted thing may justly ravish both Men and Angels with wonder­ment, as it doth, 1 Tim. 3. 16. 1 Pet. 1. 12. Exod. 25. 20.

By this Vision the Prophet Jeremy did call backsliding Israel to consider this new created thing (saying, by way of wonder­ment [Page 48] at their unbeleef) How long wilt thou ga about, O thou back­sliding daughter? for the Lord hath created a new thing in the earth, A Vi [...] ­gin-woman shall compasse a man.

Hence it is evident, that if this backsliding Daughter had but duly considered this new created thing, it would have wrought true conversion in them as well as it did in Adam and Eve (But who hath beleeved our report, saith the Prophet in the like case, Es. 53. 1. Isaiah would have cured wicked Ahaz his unbeleef with this sign, Es. 7. 14, but this new created thing did not work admiration in his affections, as it did in Adam and Eve, and therefore it did him no good.

After Jeremy had propounded this new created thing for the conversion of back-sliding Israel, he said, I awaked, and behold my sleep was sweet unto me, Jer. 31. 26. it wrought sweet affections of joy in the consideration of it; But if Jeremy had conceived as some Interpreters do, that this woman had been a subtill immo­dest woman, then I marvell how he could have had any sweet content in that consideration when he awoke.

By this woman therefore I do not only understand the Virgin Mary, that did actually compasse the Humane nature of Christ in her womb, but I do also understand the Virgin Eve that did virtually compasse him in her womb by faith, for God did ex­hibit the Messiah to her in a gracious Proposition in the cool of the sixth day while she was a Virgin; And it is remarkable that the Prophet Jeremy doth speak of this new created thing both in the time past, and also in the time to come; Behold, saith he, the Lord hath created a new thing in the earth (and in the next clause he speaks of it as of a thing to come) A Virgin shall compasse a man, or a man-child (for a man-child is called A man, Job 3. 2. Joh. 16. 21.)

So then this phrase, Ged had finished his work which he had made be­fore the seventh day, includes all this that I have spoken of the Humane nature of Christ, as I have also noted it in Chap. 3. R. 2.

Also the extent of this term created and made is very large, for it is often applied to things that are new, marvellous, and glori­ous, Es. 65. 18. Ex. 34. 10. Num. 16. 30. also it is applied to Gods powerfull acts, Deut 3 24. and to things that are done in a mira­culous manner above nature, Joh. 2. 9. In all which regards [Page 49] the humane nature of Christ, (as it was compassed in the womb of a Virgin that never knew man) may well be called a glorious, powerful, and miraculous new created thing in the earth to the sound conversion of a true considerate heart.

2 This new created thing the Prophet Agur doth make to be the greatest wonder of all the four which he doth name, and com­pare together, in Prov. 30. 18, 19.

Three things (saith he) are too wonderful for me, yea four that I know not; 1 The way of an Eagle in the air. 2 The way of a Serpent from a Rock. 3 The way of a ship in the midst of the Sea. And 4 The way of a man in a Virgin. The Hebrew word which is translated Woman in this place, doth properly signifie such a woman as never knew man by carnal generation. This Hebrew word is never used for a polluted Adultresse as some would have it to mean in this place. 2 Neither is this Hebrew word used for a maried woman, but alwayes for a Virgin that never knew man: Examine the several places where this Hebrew word is used, and that will confirm the truth of my observation; It is used but six times only in Scrip­ture, Gen. 24. 43 Ps. 68. 25. Cant. 1. 2. Cant. 6. 7. Es. 7. 14. Prov. 30. 19. in the first five places no question is made by any to the contrary; all the question is about this last place in Prov. 30. 19. and yet if the scope of the Prophet Agur in this Chapter be well marked, there is no more question of this place, than of the rest; for in this Chapter the Prophet Agur doth speak of Christ in our nature, and calls him Ithiel and Ʋcall, vers. 1. Mr. Broughton in Ecclesiastes, pag. 11. saith, that Agur speaks of Gods dwelling in Christ na­med Ithiel and Ʋcall, which signifies God with me, even the mighty; so that we see the Prophet Agur doth call the Mediator Ithiel and Ʋcall in the very same sense that Esay calls him Immanuel; the no­tation is much alike in both places.

Therefore seeing the Prophet Agur doth speak of Christ in our nature in the fore-front of this Prophesie, what lets but that he may speak also of his wonderful strange conception in the womb of a Virgin? the wonderfulnesse whereof he doth illustrate by way of comparison to three other things that are beyond the power of humane reason to find out; For first, who can find out the path-way where a ship hath gone in the middest of the Sea? Or secondly, the path-way where an Eagle hath flown in the midst of the air? Or thirdly, the path-way of a Serpent from [Page 50] the Rock: Put fourthly, who can find out how a Man child can be conceived in the womb of a Virgin that never knew man? the Prophet Agur makes this fourth thing a greater wonder than the other three. And this last the Prophet Jeremy calls a new created thing in the earth; and seeing all sorts of creatures were created in six dayes, it follows, that this new created thing of the humane nature of Christ in the womb of a Virgin, was created and exhibited to fallen Adam and Eve in a gracious Propetical D [...]claration on the sixth day, before that God could keep a perfect rest on the seventh day.

CHAP. VI.

1 THe Angels were made to serve the Mediator even at he was ordained to be the seed of the woman, Psal. 91. 11, 12. Heb. 1. 6. and therefore they did sing for joy, not onely at the birth of Christ when he was born of the Virgin Mary, Luke. 2. 14. But doubtl [...]sse, they did as much rejoyce to hear that joyfull news to fallen Adam and Eve, that he should be the seed of the woman to break the Devills Head-plot; and ever since that day they desire to pry into that joyfull and glorious mystery, 1 Tim. 3. 16. 1 Pet. 1. 12.

2 The woman was in a special manner made for the Honour of the Mediator, as well as for Admas Society, and Posterity; for without the womans seed, Christ could not have been promised to be the seed of the woman that was fallen, and that her seed should break the Devils Head plot, Gen. 3. 15.

[Page 51]3 The Sabbath was made for the Honor of the Mediator, for he was Lord of the Sabbath, even as he was the Son of Man, Mar. 2. 28

4 The distinction of the natural day into Morning and Eve­ning was so contrived by Gods providence for the Honour of the Mediator, for the glad tydings of his Propitiatory Sacrifice was constantly remembred, and typified by the Morning and Evening, Sacrifices; for that division of the day into morning and evening is a differing division from day & night (as I have shewed at large in my book of Holy Time) and therefore according to the usual time of the Evening Sacrifice Christ performed his Propitiatory Sacrifice of Attonement, about the midst of the first Evening, for the first natural Evening begins at Mid-day at the first declining of the Sun, and continues till Sun-set, where the night begins, and in the midst of this evening, namely about three a clock in the afternoon, Christ made his soul an Evening Sacrifice of mans Redemption.

5 The several sorts of Beasts and Fowls were made for the Honour of the Mediator; and though some of them were by Gods Providence to be of a ravenous kind, namely as soon as Adam fell, yet they could not destory fallen man from the face of the earth, neither could they wholly destory their fellow­creatures that were of a tame kind, because the Lord God had or­dained a Mediator to be the right Heir of them all, and to rule them all (by restraining their corrupt desires, and guiding them) as soon as Adam fell, so that the hungry Lions could not devour Daniel without his license; and as for the rest of the creatures which were ordained to be of a more quiet and harmless kind, God called them clean Beasts, and some of them he ordained for the use of Sacrifices, as the fittest to typifie the innocency of Christs humane nature, and the perfection of his Sacrifice.

6 All sorts of creatures were made for the Honor of the Me­diator; and therefore as soon as Adam fell, God put all things in subjection under his feet, And there was nothing that was not made subject un [...]o him, Heb. 2. 8. Psal. 8. 6. Col. 1. 16. Eph. 1. 22.

Yea, God made him the head over the spirits of just men made perfect by the Fathers forgivenesse, that is to say, by the Fathers justification, Heb. 12. 23. and that Dominion is called the first or the chief [...]st Dominion, Mic. 4. 8. and this Dominion God gave him in the day of Adams Fall and Re-creation.

[Page 52]Yea all creatures in general do yeeld obedience unto the Me­diator as their proper Lord and Governour, Rev. 5. 13. as I have noted more at large in Chap. 3. R. 2. and in Chap. 4.

Yea when the Mediator was here upon earth in his humane nature, all creatures obeyed him as their Lord; for he rebuked the boysterous winds, and the raging sea, and they obeyed him; He commanded the liquid waters to bear him as the dry land, and they obeyed him; He commanded a hundred fifty three great fishes to come into Peters Net, and not to break it, and they obey­ed him, Job. 21. He commanded that fish that had swallowed a Stater to come to Peters Angle to pay his tribute, and that obeyed him; He commanded the Asse-colt whereon never man sate to carry him with all gentlenesse to Jerusalem, as if it had been tamed by former riding, and it obeyed him; He commanded diseases of all sorts to depart from the sick, and they obeyed him: Yea he commanded the Devils to come out of certain men and women, and they obeyed him; Yea at the time of Noabs flood, He commanded all sorts of creatures, as well the wild ravenous kind, as the tame kind, to come of their own accord into Noabs Ark, and to live quietly together, and they obeyed him, Gen. 7. 89. But the wicked world, because they despised the Spirit of Christ in Noab, therefore Christ commanded a deluge of water to seize upon their bodies, and their souls he sent to the prison of Hell, I Pet. 319.

7 God gave the Mediator an absolute Dominion over all Tyrants, so that they cannot do as much mischief to his people as they desire, For Christ ruleth even in the midst of his enemies, Psal. 110. 2, 5, 6, 7. Psal. 29. 10, 11, 12. Prov. 8. 15, 16. And therefore the Father hath commilled all judgement to his Son, because all men should boner the Son, as they honor the Father, Joh. 5. 22, 23. And hath given him Authority to execute judgement because he is the Son of Man, Joh. 5. 27. And if he had not been declared to be the Son of Man just upon Adams Fall, the Devill would have made a hellish confu­sion of the Creation at that instant, but he was prevented by the right Heir that stood ready to take the Government of all upon him, as soon as ever Adam fell.

From these, and the like considerations it is evident, that God created the world for the Honor of the Mediator, and that he might rule it as the right Heir of it; And the Hebrew Doctors [Page 53] have a common saying agreeing with this, That the world had not been created, but for the Messiab; And therefore hence it follows, That God could not keep a perfect Rest on the seventh day, untill he had put all things in subjection under the feet of Christ, as the proper Lord, and right Heir of all the Creation; and therefore Adam must fall, and also be Re-created before the seventh day.

CHAP. VII.

The Text saith in the latter clause of Gen. 2. 2. That God rested the Seventh day from all his Works which he had made.

But God could not be said to keep a perfect rest from all his Works which he had made, as long as Adam stood in a mutable condition, for God knew from Eternity that Adam and Eve would presently fall from their Created perfections, through the temptation of Satan, and that thereupon the whole Creation would fall into utter confusion, and that then God must either suffer Satan to take the Dominion of the whole Creation, or else that he must begin again to make it more perfect than it was before, by a new Creation.

Seeing therfore that one of these two things must necessarily follow upon Adams fall, God could not keep a perfect rest on the Seventh Day from all his Works, untill he had installed the Me­diator into his Office, and setled the whole government of all things upon his shoulders, as upon our mighty God and Prince of peace, Es. 9. 6, 7.

If God had rested on the Seventh Day, before he had setled the whole Creation upon the Mediator, then the Devil might have rejoyced more upon the first seventh day than God.

1 Because the Devil had made frustrate the glory of God in Mans Creation.

2 Because he had spoiled the glory of Gods order in the resi­due of the Creation.

But God could not suffer this, and therefore it follows, that God could not keep a perfect rest as long as Adam stood in mu­table condition; neither could he keep a day of rest after Adams [Page 55] fall, until he had made Adam and Eve perfect again by a Re­creation, and until he had establised all the residue of the Creation upon that sure Rock whose work is perfect, Deut. 32. 4. But as soon as God had re-created fallen Adam and Eve, as the first fruits of his Holy Militant Church here on earth, and of his Church Triumphant in Heaven; then, and not till then, God rested on the seventh day from all his Work which he had made, and then his rest was a most perfect rest, so that nothing was lacking to the perfection thereof, and therefore nothing could happen afterwards that could any way lessen or disturb his rest, because he rested upon that sure Mediator, who had Cove­nanted to break the Devils Head-plot by his propitiatory Sacri­fice, or Sacrifice of attonement for fallen Adam and Eve, and for all the Elect to the end of the world.

CHAP. VIII.

First, It must be remembred, That Gods rest on the seventh day was not a Natural rest, after the labour of his six Days Work; for the Creator of all the ends of the earth fainteth not, neither is weary, Esa. 40. 28.

Secondly, Neither was Gods rest on the seventh day a bare cessation from Creating any other sorts of Creatures, though some inconsiderate Professors would have it to be no more, think­ing thereby to warrant their Carnal ease, and their carelesse keeping of the Lords Day; but such kinde of rest as this is Gods Soul doth hate.

Thirdly, Neither was Gods rest upon the seventh day a bare contemplation of his visible Creation, as others would have it, thinking thereby to warrant their pleasant Re-creations, and Contemplations upon the Lords Day, by walking out into the Fields to be hold the Works of God, and to behold his eternal Power and God head in the Creation; this is not the true rest of the Sabbath, for such duties as these a Heathen Philosopher [Page 56] may do upon the Sabbath Day, and yet not observe the true rest of the Sabbath; but this sort of Persons are mis-led by a false sup­position, that the Sabbath was first ordained as a day of rest in the time of Adams innocency for contemplation on the visible Creation only.

Fourthly, The true nature of Gods rest on the seventh dayThat the true nature of Gods rest on the se­venth day was his sweet con­tent in the Me­di [...]tor. was his sweet content in the Mediator, because he had made all his Creation perfect in the Mediator, and because he had esta­blished Adams happiness upon the promised Seed, as upon a sure Rock, and firm Foundation, and because he had put all the rest of the Creation under his feet.

As soon as God had thus renewed the face of the earth, Psal. 104. 30. and setled the government of all his Works upon the Person and Office of the Mediator, then God rested on the se­venth day, with infinite content, and sweet satisfaction, rejoy­cing in the Works of his hands, Psal. 104. 31. but the thir­tieth verse makes Gods Creation to be Spiritual as well as earthly, and so doth Psal. 100. 3. Psal. 102. 18. Es. 54. 5. Es. 65. 18.

This sweet satisfying rest which God took in setling all the works of his hands upon the Mediator, is thus expressed by Mo­ses, In six days Jehovah made the Heavens and the Earth, and in the seventh day he rested, and was refreshed, Exod. 31. 17. Gods resting was not from his wearinesse of labour in the work of Creation, but from the heavie burden of Adams sin, which had spoiled all his Creation till he had re-created Adam, and setled him and all the rest of the Creation upon the Rock Christ, and in this respect God doth often complain of Mans sin as a heavie burden to his Soul, Amos 5. 2, 13, Es. 1. 14. And as the sin of the old, World did grieve God to the heart, Gen. 6. 6. so no doubt but Adams sin above any other sin did grieve him to his heart, un­till God had re-created Adam and Eve by the promised Seed, and put the whole Creation under his government, and then God rested the seventh day, and was refreshed; that is to say, the grief of his heart which fell upon him in the sixth day by reason of Adams sin, was removed from him, by the Mediators under­taking to make a reconciliation by his propitiatory Sacrifice of Attonement in the cool of the sixth day, and from that day for­wards God instructed Adam how to offer Sacrifices of Attone­ment [Page 57] as a lively memorial thereof; and thenceforth all Sacrifices of Attonement are called sacrifices of rest to Jehovah, and sweet sacrifices of rest, Gen. 8. 21. because Christs Sacrifice doth quiet and pacifie Gods Soul, that was so exceedingly displeased and grieved for Adams sin, and therefore the Seventy call sacrifices of rest sweet Sacrifices, which phrase of theirs Paul doth approve and use, Eph. 5. 2. they are also called sacrifices of Attonement, or propitiatory Sacrifices.

Upon this new settlement of the Creation upon the Mediator,All the Trini­ty rested, and were refreshed on the seventh day, because they had per­fected mans happiness by a Re-creation. God the Father, God the Son, and God the Holy Ghost were refreshed; now all the blessed Trinity, our blessed Creators and Makers, did rejoyce in the works of their hands.

1 The Father was refreshed with great joy of heart, because he had found out a Reconciler, and because his lost Son was found again, Luk. 15.

2 The Son rejoyced, and was refreshed, because he had taken upon him the Person and Office of a Mediator, that so hee might seek and save that which was lost, Matth. 18. 11, 12, 13, 14.

3 The Holy Ghost rejoyced, and was refreshed, because hee had re-created the heart of Adam and Eve, and filled their Souls with joy unspeakable, and glorious, by inabling them to beleeve in the promised Seed, as the Procurator of the Fathers Attone­ment by his propitiatory sacrifice.

And truly this work of Re-creation must needs be a ground of perfect rest, and of joyful refreshing to such blessed Creators, that could tell how to finde out such a mysterious way to create a-new that glorious work, that was so confounded and spoyled by Satans Head-plot.

The Angels also rejoyced at the conversion of Adam and Eve, saying, Glory to God in the highest, and on the earth peace, and good will towards men, Luk. 2. 14. and this must needs bee so, because they rejoyce at the conversion of every sinner that re­penteth, Luk. 15. 7.

Adam and Eve did also keep a blessed rest upon the Sabbath; for their Souls were rejoyced and refreshed, because they did by faith rest on the Seed of the Woman for the breaking of the De­vils Head-plot.

And thus the first seventh day was a joyful day of rest, and re­freshing, [Page 58] both to all the Trinity, to all the Elect Angels, and to repenting Adam and Eve; and so it is to all true repenting, and beleeving sinners. Amen.

And it is further evident that Gods rest on the seventh day, was nothing else but the quieting of his mind in Christs Sacrifice of Attonement, because God is said to rest in several types of Christ as well as in the seventh day, in relation to his resting on the Mediator for mans Redemption from Sathans Head­plot.

1 The Land of Canaan is called Gods Rest, Exod. 33. 14. Psal. 95. 11. Heb. 4. 1. because God had appointed that Land to be the resting place of his Tabernacle, and Temple, Jos. 22. 19. 2 Sam. 7. which did typifie the humane nature of Christ, Joh. 2. 19. Heb. 8. 2. Heb. 11. where his Sacrifices of Rest might onely be offered.

2 The Tabernacle is called Gods Rest, Psal. 132. 8.

3 Zion is called Gods Rest, Psal. 132. 13, 14.

4 The Temple is called Gods Rest, 2 Chron. 6. 41. and the house of his Rest for the Ark of the Covenant of the Lord, 1 Chron. 28. 2.

5 All Sacrifices of Attonement are called Sacrifices of Rest, because they have a sweet savor that gives rest to the disquieted senses, Gen. 8. 21. Exod. 29. 18. Num. 15. 3. Ez. 20. 14.

But no man, I think, will say, that God did rest in any of these things otherwise than as they were types of the Mediators Per­son and Sacrifice, wherein onely Gods soul doth rest as in the onely Mediatorial procuring cause of his Attonement for mans Redemption from Sathans Head-plot.

The Tabernacle wherein God did dwell among the Son [...] of Israel was three times over most carefully described by Moses. 1 In Exod. 25. 2 In Exod. 36. 3 In Exod. 39. 32 to 43. This threefold telling of the Tabernacle, which God did after cast off, saith one of the Hebrew Doctors, was not to shew, that God did so highly rest in it for it self, but to shew that he only rested in the Tabernacle of the Messiah; and because the blessed Martyr Stephen knew that the High Sanedrim did rest after an outward hypocriti­cal manner in the Temple, he did upbraid their foolish confi­dence, saying, The most High dwelleth not (or resteth not) in Temples made with hands, Act 7. 48. implying, that the most High did onely [Page 59] rest in Christ that was typified by the Temple.

So then the place of Gods rest, and of fallen mans rest, lyes onely in the work of Reconciliation by the Mediators Sacrifice of Attonement.

CHAP. IX.

THis sentence, God blessed the seventh day, and sanctified it, Gen. 2. 3. doth contain in it a full description how God did blesse the seventh day for the good of faln man.

1 I will speak of the word Blessed in this Chapter.

2 I will speak of the word Sanctified in the next Chapter.

1 It is meet to inquire how God did blesse the first seventh▪ day; Did he blesse it with any natural blessing above the othe [...] six dayes? Hath he bestowed a greater blessing of fairer Weather, or the like, upon that daymore than upon any other day in the week? no, but on the contrary he restrained his Manna from falling on that day, and bestowed it upon the Jews on all the other six dayes of the week.

Therefore the blessing wherewith God did blesse the seventh day was not a common natural blessing▪ but doubtlesse it was a spiritual blessing in relation to the good of faln man. Hence then [Page 60] we may conclude, that God did bl [...]sse that day with divers spiri­tual Ordinances, [...]uch as tended to make faln man blessed, by opening the manner how the Seed of the Woman should break Sathans Head-plot for mans R [...]demption.

Adam in his Innocency had no need of any such spiritualGod would never have blessed the seventh day with spiritual Ordinances, so as he did, if the Mediator had not been declared to faln Adam be­fore the 7 day. Ordinances as God did bl [...]sse [...]he seventh day withall; neither could Adam in his Innocency sanctifie one day more perfectly than another, for by nature he was pure without imper­f [...]ction.

I [...] there had been no other Argument in all the Scripture to prove that Adam fell, and was Re-created on the sixth day by the Promised Seed, This sentence, He blessed and sanctified the seventh day, had been sufficience to prove it; for God would never have blessed the seventh day with such spiritual Ordinances as he did, nor yet have sanctified that day for the time of his spiritual Or­dinances, if the Mediator had not been declared to faln Adam before the seventh day.

And this is further proved by some other Scriptures.

1 God doth command us faln men in the fourth Comman­dement to remember the Sabbath day to sanctifie it (and the rea­son is added) because in it he rested from all the works that he had made: And (for that reason) J [...]hovah did blesse the seventh day, and sanctifie it, Exod. 20. 8, 9, 10, 11.

2 The Prophet Isaiah saith, That God did blesse the Sabbath day (namely for the good of faln man) For (saith he) Blessed is the man that keepeth the Sabbath, and polluteth i [...] nol, Es. 56. 2.

3 Our Saviour doth t [...]llus, that the Sabbath was made for man, Mar. 2. 27. namely for the good of man in misery; but Adam inGod did not leave Adam & Eve to spend the seventh day in private speculations, but he blessed the first 7 day with variety of Ordinances both for pub­lick and pri­vate use, for their best spi­ritual good▪ his Innocency was not in misery, therefore the Sabbath was not then made; but as soon as he had [...]aten of the forbidden fruit he was in misery, for then his soul was dead in sin, and his body full of corruption, and then the Sabbath was made for man. Hence it follows by necessary consequence, that God did not blesse the seventh day in Adams Innocency, but after his Fall and Re­creation.

2 God did not leave Adam to himself after his Fall and Re­creation, to spend the seventh day in his own private meditations as he thought best, but God blessed the seventh day with several publick Ordinances for the good of faln Adam, and instructed [Page 61] him in the right use of those Ordinances; if God had left Adam to spend [...]he Sabbath in his own private speculations as he thought best doubtlesse his Religion would soon have been no bet­ter than a S [...]maritan Religion, for Adam by his fall was become so corrupt in his affections, and so blind in his understanding of Gods will, that he would not, nor could not have spent the Sabbath to his spiritual good.

It is a dangerous thing therefore to prefer a mans own pri­vate meditations, and speculations, to publick Ordinances upon the Sabbath; God would not leave Adam to such a liberty to do as he thought best, such a liberty will soon open a wide gap to Sa­thans delusions: But God blessed the seventh day with his own publick Ordinances, not excluding private meditations; God blessed the seventh day both with publick and private Ordinan­ces; for publick Ordinances are not so much blessed as when they are attended with private preparation before, with reverent at­tention at, and with carefull rumination and application after­wards▪ If there be not this care added to the publick Ordinances, the Devill will soon steal away the seed that is sown, out of our hearts and souls.

Now the manner how God was pleased to instruct Adam and Eve in the exercise of his publick Ordinances, was by the lively Oracles of the Mediator, and therefore doubtlesse as he was pro­mised to be the Seed of the woman, so he appeared to Adam in his humane shape, as he did to Jacob, Gen. 32. 24. And in this regard, he is called, The word of the Father, even from the beginning, Joh. 1. 1, 2. And the Father gave him a Commandement what to say, Joh. 12. 49, 50. And he it was that did instruct all the Fa­thers; And therefore Stephen saith, That he the God of glory appeared to Abraham in Ur of the [...]aldes, Act. 7. 2. and his apparition to Abraham was in such a familiar manner, that it did work in him an inward regard and attention to his words, whereby his soul was convinced and converted. In some such manner did he ap­pear to Adam and Eve when he did instruct them in the know­ledge of his Person and Office, and of the use of his publick Ordinances wherewith he was pleased to blesse the seventh day.

Now the several Ordinances wherewith God was pleased to blesse the seventh day, I will distinguish into two sorts, or ranks.

[Page 62]1 Into such Ordinances as were plain and manifest.

2 Into such as were Typical and Mystical.

1 I will speak of the plain and manifest Ordinances; These were often used without the typical, but the typical could not well be used without some of these were added thereto; By these plain and manifest Ordinances God appointed Adam as a Pro­phet, by the exercise of them, to instruct himself, his wife, and posterity, by opening the misery of his fall, and the remedy by the Promised Seed.

1 The first sort of these manifest Ordinances, was in preach­ing and proclaming his own miserable condition by his disobedi­enceGod comanded Adam to preach every seventh day either up­on his miser­able fall, or else upon the riche [...] of Gods grace, for his recovery by the Promised Seed. in eating of the forbidden fruit; how he had lost Gods Image by Gods just hand of punishment, and how he was corrupted in all the parts and powers of his soul and body by the poysonful counsel that Sathan breathed into Eves soul.

2 Adam must preach, open, and declare to himself, and his wife (till they were increased in number) the riches of Gods grace for his recovery by the Seed of the Woman, which God had ordained to break the Devils Head-plot for their Redempti­on; and in opening this, he could not choose but open and declare the personal union of both the natures of the Mediator, and the excellent dignity of his Office.

This blessed Doctrine Adam was commanded to study to ex­plain and inlarge (every seventh day) in all the branches thereof, and in all the several benefits thereof to faln man, according to the full extent of Gods Declaration in Gen. 3. 15. and therefore he must open and explain how Christ should be the Seed of the Woman, and how he should break the Devils Head-plot by his Priestly Office, and by his Propitiatory Sacrifice of Attonement, at the very sametime when the Devill should endeavour to pre­vent it, by putting him to death, and by peircing his foot-soals as a sinfull Malefactor upon the Crosse; and how he being God as well as man, should destroy through death him that had the power of death, that is the Devill, and how he should by that death (which he performed as a Mediatorial Sacrifice) reconcile God to faln man, and so procure the Fathers Justification from the sentence of Condemnation, and his favor for their adoption, and for their injoying of his heavenly inheritance.

These and such like points as these, God instructed Adam [Page 63] to study and to preach to himself, wife, and posterity, in season and out of season, but especially upon every seventh day.God comman­ded Adam to joyn the duty of Prayer to the duty of Preaching.

3 To this necessary duty of preaching, whereby God doth speak unto sinners, Adam was commanded to joyn the ne­cessary duty of Prayer and supplication, whereby sinners do speak unto God, and he must branch out this duty of Prayer into all the several parts of it; as,

1 Into Confession of his miserable condition by his sin and disobedience, and of the sinful corruption of our nature, toge­ther with our daily actual rebellions, for the deeper abasing of our natural Pride, and self-conceited righteousness.

2 Into Petition for several graces of Sanctification, but especial­ly for the inward testimonyof our Reconciliation and Adoption.

3 Deprecation of evil, according to that Petition, Lead us not into temptation.

4 Thanksgiving for all favours received, but especially for those Spiritual favours by the promised seed.

5 Singing of Psalms also must be added (sometimes at least) as an act of Spiritual joy for Gods manifold favours, but especi­ally for that Grand Mercy of our Reconciliation, procured by the Mediators propitiatory sacrifice of attonement; for by that means the Devils Head-plot is broken, and fallen Man re­deemed, and set free from the power of Satan.

These several sorts of Ordinances I call by the name of plain and manifest Ordinances, because they often were and might be used without any addition of Typical sacrifices, or ceremo­nies of cleaness.

And this is evident by Gods Command afterwards to theSee my Dis­course touch­ing the Jews Synagogues or­der on this text. Church of Israel, in Lev. 23. 3. The seventh day shall be a Sab­bath of Sabbatism, a Convocation of Holiness; it shall be a Sab­bath to Jehovah in all your dwellings.

This sentence [in All your dwellings] proves that God com­manded them to observe the Sabbath, not only at the Taberna­cle where Sacrifices must be only offered, but it must be kept in all their dwellings where no Sacrifices might be offered, and yet by dwellings we must not understand every mans private Tent, for God commands a Convocation of Holiness, and a Convo­cation agrees not to every mans private Tent; therefore the meaning of these words, A Convocation in all your dwellings means [Page 64] a Convocation of Holiness in all their several Synagogues, which were to be conveniently placed in or among all their dwellings, both during the time of their abode in the Wilderness, and also where-ever they dwelt afterwards.

This commanded convocation was not given to the Jews in regard of their Festival Sabbaths, which were observed with the solemnity of Sacrifices, and other rites of Holiness, for their Festival Sabbaths were commanded to be observed only in the Land of Canaan, at the particular place that God should chuse to place his Tabernacle or Temple in, after they should be set­led in rest therein; and indeed they could not observe their festi­val Sabbaths in the Wilderness, neither could they every se­venth day offer Sacrifices in the Wilderness, for during the time of their travels in the Wilderness the Holy things were folded up.

But yet notwithstanding their travels in the Wilderness, they were commanded to observe every seventh day wi [...]h a convoca­tion of holiness, in or among all their dwellings, namely in their several Synagogues, which must be placed for their best conve­niency in or among all their dwellings.

And it is evident, that the Jews did observe the Sabbath with Holy convocations in all their Synagogues, because our Saviour did usually preach every seventh day in their Synagogues, either in Galile, or in Judea, where none of Aarons Ceremonies had any use at all.

By this command of God to the Jews, it is manifest, That God commanded Adam to observe every seventh day with his plain and manifest Ordinances, and doubtlesse oftentimes also with his Typiral and Mystical Ordinances, which at the first were not tied to one special place.

2 The second sort of Gods publick Ordinances were Typical, and Mystical, the chiefest of all this kind of Worship was by propitiatory Sacrifices, or Sacrifices of Attonement, which were of several sorts.

• 1 Burnt-offerings, Levit. 1.
• 2 Peace-offerings, Levit. 3.
• 3 Sin-offerings, Levit. 4. 3.
• 4 Trespasse-offerings, Levit. 5. 6.

All these several sorts of Sacrifices did typifie and represent the [Page 65] Mediators Propitiatory Sacrifice of Attonement, by which he procured the Fathers Attonement for faln mans Reconciliation, Justification, and Adoption, and so consequently for mans Re­demption from Sathans Head-plot.

This blessed Doctrine of Salvation, Christ represented to Adams faith in the very first seventh day, by causing Adam as a Priest to sacrifice some Lamb, or some such like beast, and then doubtlesse he said unto him, Behold the Lamb of God that takes away the sin of the world, Joh. 1. 29. for Christ was typically slain from the beginning of the world, Rev. 8. 13.

Adam of himself could not tell how to offer sacrifice, andChrist Jesus taught Adam by the Sacri­fice of a Lamb how he should be the Lamb of God to take away the sin of the world. therefore doubtlesse Jesus Christ appeared to him in the shape of his humane nature, and did instruct him by a lively Oracle, what the Office of a Priest was, and how to build an Altar of earth (for that kind of Altar was first in use, Exod. 20 24.) and that all those places where such Altars were builded, were holy places, as long as such places were in use for sacrifice, and therefore Christ Jesus did usually sanctifie such places, either by his glorious apparition, or by fire from heaven to▪consume the Sacrifice, or by both.

The Altar was holy in another respect, namely because it was ordained to be a type of the God-head of Christ, whereon he would one day offer his humane nature, as a sacrifice of Attone­ment, Exod. 29. 37. Mat. 23. 19. Heb. 9. 14.

And doubtlesse Christ Jesus did kindle Adams sacrifice at first with fire from heaven, for he did usually kindle the sacrifices of the Fathers with fire from Heaven, as a sign and token to them, that his death was a propitiatory sacrifice of Attonement, and that their persons were thereby received into full favour, Lev. 9. 23. Judg. 13. 19, 20, 23. 1 King. 18. 38, 39. 2 Chron. 7. 1, 2, 3. Psal. 20. 3.

And doubtlesse Christ Jesus told Adam that this fire from hea­ven did represent his Eternal Spirit, by which his humane nature should one day be offered up unto God without spot, as a pro­pitiatory sacrifice for his eternal Redemption, Heb. 9. 14.

But after wards when Cain came to offer his sacrifice upon the same Altar, Christ Jesus did not kindle his sacrifice from heaven as he kindled Adams and Abels sacrifice; and by that Cain knew that God did not accept his person, as he did his brother Abel, [Page 66] and thereupon he hated his brother Abel▪ because his works were good, and his own evill, for Cain wanted saith in the Seed of the woman, which was promised to break the Devils Head-plot by his propitiatory sacrifice, which was taught, and typified by sacrifices: This mystery God kept secret in types from such as wanted faith, even from the beginning of the world, Rom. 16. 25. and therefore it was kept secret from the Heathen Nations: But in the fulnesse of time Christ Jesus sent his Apostles to publish the unsearchable riches of this mystery, which from the beginning of the world hath been hid in God who created all things by Jesus Christ, Eph. 3. 8 9. Col. 1. 26. Col. 2. 3.

3 God instructed Adam in sundry other kinds of Ceremonial types that tended to sanctification, before he came to present his person and sacrifice before the Lord. As for example, Christ Jesus taught him, 1 How to purifie his person by washing his body, and his garments, in clean water, just like as he taught Moses afterwards, Exod. 3. 5. Exod. 19. 10. or else by changing his foul garments for fair, as Jacob being first taught, did also teach his hous-hold to do, when he went into Gods presence to worship, Gen. 35. 2.

2 God instructed Adam how to put a difference between beasts for sacrifice, how he should refuse the unclean, and offer the clean, just as he instructed Noah before he entred into the Ark, Gen. 7. 2.

It is absurd to think that God did blesse the first Sabbath with differing Ordinances from those in Moses, or that God did in­struct Adam to worship him in a differing way from that which he did after establish by Moses and the Prophets. Doubtlesse therefore when God instructed Adam after what manner he must offer sacrifices of Attonement, he also instructed him how to understand, and how to open the plain meaning of all, and how he should preach it to others, and how to pray either by way of confession of his sinfulnesse, or petition for some special grace, or thanks-giving, or singing of Psalms, as he did after instruct and appoint by Moses and the Pro­phets.

1 When God appointed sacrifices of Attonement, he ap­pointed to joyn preaching therewith (sometimes at least) and therefore he appointed the Levites to joyn pr [...]aching to their [Page 67] sacrifices, for they are commanded to teach his judgements unto Jacob, and his Law unto Israel, Deut. 33. 10. Lev. 10. 11. Mal. 2. 6. 7.

2 When they offered Burnt-offerings, Christ Jesus taught them to make Petition and Supplication to the Lord for his favour in Christ, 1 Sam. 13. 12. Job 42. 8. Ezra 6 9, 10. and doubtlesseJob 42. 8. Christ Jesus taught Adam to do so; for this kind of sacrifice was chiefest, and it was first in use, even from the beginning of the world; for Noah did offer his Burnt-offering, Gen. 8. 20. and Christ Jesus did appoint it as the first and chief sacrifice in Moses, Gen. 8. 20. Lev. 1. 2

3 When they offered Sin-offerings, or Trespass-offerings, they mustlay both their hands with all their might upon the head of their sacrifice; and confesse their sin to God over the head of their Sin-offering, and their trespasses to God over the head of their Trespass-offering. But why must they impose both their hands with all their might upon the head of these Sacrifices? The An­swer is, because by this Imposition, they were taught and in­structed to rest and repose their souls by a strong faith upon the propitiatory Sacrifice of Christ, for the full Attonement of all their sins and trespasses of which they made confession, as I haveSee the meri­torious price of mans Re­demption on Lev. 4. opened the point more at large in the Meritorious price of mans Redemption on Lev. 4. And touching the point of Confession, the Hebrew Doctors have a sentence that is worthy of due observation, they say, That without particular confession of their known sins, no Attone­ment is made for them by their Sin-offerings, or by their Trespass-offerings. And this is just according to the rule in Prov. 28. 13. He that hides his Prov. 28. 13. sin shall not prosper, but be that confesseth and for saketh them shall find mer­cy; and no question but Jesus Christ taught Adam thus to▪ do when he offered his sin, or his Trespass-offerings.

4 When they offered Peace-offerings, they imposed their hands on the head of their Peace-offerings; And secondly, then they made confession of their peace, but especially they blessed God for their peace with God in breaking the devils Head▪plot by the Seed of the Woman, Lev. 3.

With these, and such like spiritual Ordinances God did blesse the first seventh day. And these blessed Ordinances could not chuse but fill the souls of Adam and Eve, with joy unspeakable and glorious, causing them to break out into songs of praise, [Page 68] as Zachary did, Luke 1. 68. saying (in effect as he did) Blessed be the Lord God of Israel, for he hath visited and redeemed his people, and hath raised up a horn of salvation for us, &c. as he spake by the mouth of all his holy Prophets ever since the world began, Luke 1. 69. In these wordsLuke 1 69, 70. Act. 3▪ 21. Zachary doth affirm these two things; First, That there have been holy Prophets ever since the world began, and therefore Adam was a Prophet. Secondly, That all the Prophets▪ even from the be­ginning of the world, have spoken and rejoyced in this Horn of salvation, therefore Adam did speak with joy of heart of this Horn of salvation▪ and made many Psalms of praise for the Seed of the Woman that should break the Serpents head for his Redemption.

And doubtlesse God made these Ordinances to be a rich bles­sing to the souls of Adam and Eve, for by them they were more fully instructed and confirmed in their blessed condition by the Promised Seed.

And God is pleased still to blesse his people all the world over by his plain and manifest Ordinances, as the Conduit-pipes of his spiritual blessings in Christ Jesus, Epb. 1. 3. for by these Ordi­nances it is published to the world that Christ is the Seed of the Woman, in whom all Nations of the earth are blessed, Gen. 12. 3▪ Act. 3 26. Gal. 3. 14.

O [...]ject. But here it may be objected, That in likelyhood, God did not ordain any publick Ordinances in the first seventh day, nor in many other Sabbaths after, because for a long time there was no competent number of persons, to make a publick meeting; and after that Adam & Eve had children, yet for many yeers they could not be able to understand the use and benefit of Ordinances; and Ordinances cannot be called Publick, where there is no more but two persons to meet together; two persons cannot be called a publick Church-Ass [...]mbly. Two persons where no more can be had, may be called a true Church of Christ, and may exercise Gods Ordi­nance, after a publick maner▪ Rev. 11 3.

Answ. Two persons, where no more can be had, may be called a true Church of Christ, and may exercise Gods Ordinances in a true publick manner, for the Church of Christ under the perse­cutions of Antichrist is called by the name of Two Witnesses, Rev. 11. 3. though the Church of Christ were many thousands in those times, yet it is called by the name of Two Witnesses, be­cause by Moses Law two Witnesses were accounted sufficient to confirm any truth, Deut. 17. Hence I infer, that if no more but two can be had to testifie the truth against An [...]ichrist, they are to [Page 69] be esteemed as a true Church of Christ, and therefore they may be called a true Church of Christ as well as two thousand▪ and our Saviour saith, That where two or three are gathered together in his name, there he will be present in the midst of them. Matth. 18.Mat. 18. 19, 20▪ 19, 20.

Simeon and Levy made a Church when they agreed together toGen. 49. 6▪ destroy the Sichemites, for Jacob saith of them thus, My glory, be thou not joyned with their (Kahal, that is to say with their▪) Church, Gen. 49. 6. Their Church, I grant, was a Church of evill doers, but yet they were a sufficient number to make a Church (though at this time overcome with the temptation of revenge) then why might not Re-created Adam and Eve make a Church of Christ much more, and so consequently injoy Gods Ordinances as pub­lick Ordinances, seeing God did blesse the seventh day with Or­dinances, and sanctifie it, that is to say, God did command them to sanctifie it by the use of the said ordinances?

I conclude therefore, that Christ Jesus did command Adam and Eve, to exercise those Ordinances (wherewith he was pleased to blesse the Sabbath) as a Church of Christ, and from thenceforth he hath and will continue his Church upon the face of the earth to the worlds end, though it may, and hath oftentimes been brought to a very small number, as it was at the Flood, and at the building of Babel, and in the dayes of Abraham, when God called him to come away from his Country, and from his Idolatrous kindred, Gen. 12. and in the dayes of Job, and in the dayes of Enosh, for after Seth had lived a hundred and five yeers, which wasG [...]n. 4. 2 [...] ▪ two hundred thirty five yeers from the Creation of Adam▪ then many of Adams children did not abide in the Truth, they did not regard the Sabbath, nor the Sabbath Ordinances, but they regarded the Daughters of Cain more than the children of God, and took them wifes of all that they liked. And then grew prophanesse instead of calling upon the name of Lord, Gen. 4. 26. Godly Seth for very grief of this prophane generation called his son Enosh, that is to say Sorrowful. So Tremelius in his Elder Editions doth read the text (though Junius hath since altered him to a clean contrary sense) and so doth Mr. Broughton read it, and all the Hebrew Doctors in general, and Mr. Ainsworth comes neer them.

But if the children of the Church had but continued to re­gard [Page 70] the holy Sabbath, and the Ordinances thereof, as they did inThe disregard­ing of the Sab­bath, and the Ordinances thereof, is the high way to all prophaness and Apostacy. Adams first dayes before A [...]el was killed for Religion, they could not have faln into so deep an Apostacy as they did in the dayes of Enoch; for if men will but reverently attend unto the exercise of those spiritual Ordinances wherewith God did first blesse the se­venth day, they should doubtlesse be made partakers of the spiri­tual blessing that Christ Jesus hath annexed thereto; for the good Shepherd Christ Jesus hath promised to all his Sheep that will be guided and governned by his Ordinances, That he will make them, and the places round about his Hill, and to be a blessing, and that there shall be showers of blessing upon them, Ezek. 34. 26. and so the Prophet Isaiah Ezek. 34. 26. testifieth, saying, Blessed is the man that keepeth the Sabbath, and p [...] ­luteth it not, and that taketh hold of my Covenant (as Adam did when he beleeved that the Seed of the Woman should break the Serpents head) them will I bring to my holy Mountain, and make them joyful in my house of prayer; their Burnt-offerings, and their Sacrifices shall be accepted upon mine Altar, Es. 56. 2, 6, 7. Hence it is manifest, that those that regard the Sabbath, and the Sabbath Ordinances, shall be bles­sed with spiritual blessings in heavenly things; And if God blesse, who shall curse? for his blessing maketh rich, Prov. 10. 22. it makes them rich with temporal blessings that diligently attend upon their Civil imployments, and so it also maketh them rich with spiritual blessings that diligently attend upon Gods Sabbath Or­dinances; Gods blessing did increase the Widows oyl, and the five loaves, and two fishes; and therefore his blessing is called Multiplication, Gen. 1. 22. and sometimes it is called A rich reward▪ 2 King. 5. 15. and sometimes it is called (Gods) Liberality, Prov. 11. 25. compared with 2 Cor. 9. 5. Yea Gods blessing is so plen­tifull, and so powerfull upon his Sabbath Ordinances, that he is said to Command his blessing upon Sion, and life for evermore, Psal. 133. therefore his blessing wherewith he blessed the first seventh day must needs be mighty in operation, even to the Re-creation and Conversion of many ten thousand souls, Heb. 4▪ 12. Luke 11. 28. and therefore David doth by way of Exclamation cry out, O blessed are they that dwell in thy house, Psal. 84▪ 4. namely they are thus blessed that do as it were dwell there by their frequent and constant resort to his Ordinances, for his Ordinances are apt to convey blessings to the diligent soul. And therefore Paul told the Romans, that when he should come unto them▪ He should come with [Page 71] abundance of the blessing of the Gospel of Christ, Rom. 15. 29. The Apostle made account that the preaching of the Gospel would in rich them with abundance of spiritual blessings▪ and this bles­sing doth arise from Gods blessing of the first seventh day with Sabbath-Ordinances.

And therefore as soon as Christ Jesus had given order about his Sabbath-Worship at Mount Sinai, and had in special com­manded them to observe the seventh day, by a holy convocati­on in or among all their dwellings (namely in their Syna­gogues▪ as I have afore expounded it) then he made a gracious promise to his people, saying, In all places where I shall record my name, I will come unto thee, and blesse thee, Exod. 20. 24. and in this respect Christ Jesus did appoint the Priests in the Sanctuary, and Zeliach Tzibbur in the several Synagogues to pronounce a graci­ous blessing upon the assembly (that had attended Gods Ordinan­ces) at their departure, Numb▪ 6. 24. and to this blessing the Lord was also pleased to adde a gracious promise, in vers. 27. saying▪ They shall put my name upon the Sons of Israel, and I will blesse Numb. 6. 24▪ 27▪ them; and this blessing is often remembred and repeated, as an incouragement to all the godly to attend his Sabbath-Ordinan­ces, Psal. 115. 13. Psal. 134. 3. Psal. 147. 13.

Object. You seem to apply Gods blessing to his Sabbath-Ordinan [...]es only, but experience doth tell us, that God doth often blesse the preaching of the Word upon the Week-days, to the conversion of many souls.

Ans. I answer, It is most true, that God doth often blesse the preaching of his Word on the Week-days▪ as well as upon the Sabbath days, to the conversion of many thousand Souls; but that lets not, but that preaching must still be accounted as one of his Sabbath-Ordinances, because God did first appoint it for the Sabbath day, and it is now but borrowed to the Week-days by the good hand of God upon mens Spirits, as a furtherance to faith and holinesse.

And I beleeve there are many thousand Souls that will readily witnesse to the truth of this Doctrin, who by Gods blessing on the Word preached on the Week-days, have been turned from Darknesse to Light, and from the power of Satan to God; and such persons doubtlesse will with Nehemiah account the Sabbath Day among the number of those special blessings that God be­stowed▪ [Page 72] upon his people, as a sign of his special grace in Christ, Nehem. 9. 13, 14.

Hitherto I have spoken of Gods blessing the seventh day with publick Ordinances; now I shall speak something of pri­vate Ordinances, where-with God hath also blessed the se­venth day.

Gods blessing of the Sabbath, is his blessing at large, even hisPrivate duties are command­ed on the Sab­bath dayes, as necessary handmaids to the publick. blessing upon the whole day, he blessed the seventh day with as large a blessing as may be, namely, not onely with publick, but also with private Ordinances, and therefore he sancti­fied the whole day to his service, he did not sanctifie that part onely wherein his publick Ordinances were dispenced, but the whole day, and therefore the whole day must be set apart to his service; and therefore when the publick Ordinan­ces are ended, private duties must take place, that the whole day may be blessed to our souls, and sanctified to the Lords service.

Let no man therefore mistake me, for though I do not make private duties to be commanded in the first place, yet I beleeve that private duties are commanded, and blessed of God, as ne­cessary handmaids to the publick, and there are good reasons for it.

1 Our barren hearts, our stony hearts, our thorny hearts, will not suffer the blessed seed of the Word the take root, and to thrive there, unlesse we do prepare them like to well-manured ground.

2 In hearing, Christ gives this caution, ▪ Take heed how you hear; and the Hebrew Doctors say, When any go to hear the Law readSee Ains. in De [...]t. 31. 11. or expounded, they must prepare their hearts, and make their ears attentive to hear with fear and reverence, and with joy and trembling, as in the day when the Law was given on Mount Sinai; though they were great wise men, which knew the whole Law every whit, they were bound to hear with great atten­tivenesse, and so God required a carefull preparation of his people at the hearing of the Law, Ex. 19.

3 After hearing, our Saviour doth exhort his hearers saying, Take heed what you hear, Mar. 4. 24. Mar. 8. 15. and in this respect, the men of Berea are commended by the Holy Ghost, because they seached whether those things which Paul preached were so or no, [Page 73] Act. 17. 11. And of four sorts of hearers our Saviour makes but one good, Mat. 13. And Christ Jesus doth exhort us by Moses, saying, Toese words which I command thee this day, shall be in thy heart, and thou shalt whet them upon thy children and shalt speak of them when thou fittest in thy house, and when thou walkest by the way, and when thon lyest down, and when thou risest up, Deu. 6. 6, 7. Now if God required such diligence as this every day, then much more upon the Sabbath day, and especially after the publick Ordinances are ended. And all this did Adam well understand, when God is said to blesse and sanctifie the seventh day, as I shall further shew on the word Sanctifie in the next Chapter.

CHAP. X.

1 GOD did not sanctifie the seventh day, by putting any in­herent sanctity into that day more than into the other six dayes of the week, for God doth not put inherent sanctity into any earthly creature, but into the Elect number onely, 1 Pet. 1. 12.

2 How then did God sanctifie the seventh day?

Answ. In a two-fold respect.

1 As the separated time of his publick and private worship.

2 As a sanctified sign of Rest in the Seed of the Woman for the breaking of the Devills Head-plot.

1 God did sanctifie the seventh day for the separated time of his publick worship; and in this sense the word Sanctified doth imply a double command of God to fallen man.

1 It implies that God commanded Adam to set apart the seventh day from all worldly uses, and to attend upon those spiritual Ordinances wherewith he had blessed the seventh day.

2 It implies that God commanded fallen Adam to prepare his soul and body, to come with all due care and reverence into the presence of God, to be partakers of his Sabbath-Ordinances.

[Page 74]1 I will speak of the word Sanctifie, as it implies the com­mand of God to Adam to set apart the seventh day from all worldly uses, and to attend upon those spiritual Ordinances wherewith God had blessed the seventh day. And this is evi­dent,

1 Because God did never sanctifie any thing for the use of fallen man, but he did thereby command fallen man to sanctifieWhen God did sanctifie any thing for man, he did by that act command man to s [...]nctifie that thing, by se­parating it to the Lords use. Num. 8. 17. it to the Lords use: As for example, when God did sanctifie any persons to his service, he did by that act command man to sanctifie such persons to the Lord: Every first-born of the Sons of Israel (saith the Lord) are mine, both of Man and Beast; for in the day that I smote every first-born in the Land of Egypt I sanctified them unto me, Numb. 8. 17. that is, I commanded my people to sanctifie them to my service, which they did perform; First, By setting apart some of the clean kind for Sacrifice; And secondly, by redeeming the rest with money, which money God commanded to be im­ployed to his service, either by buying some Sacrifices of Attone­ment therewith for the publick, or else it must be for the repair­ing of Gods Sanctuary, as Exod. 13. doth explain it.

2 When God did sanctifie the Temple for the publick place of his Typical worship, 2 Chr. 7. 16. 2 Chr. 30. 8. he did thereby command man to sanctifie it, by performing every particular just as he commanded. Solomon might not build the Temple after the fashion that he thought best, but he must do it in all particu­lars as God commanded, 1 King. 9. 3. God did not leave any sanctified thing that did any way appertain either to the service of the Tabernacle, or of the Temple, neither to Moses discretion, nor to Solomons wisdome, but when God sanctified these places for his worship, he commanded how, and after what mannerHeb. 9. 19. 21. every thing should be done, Ex. 25. 8, 9, 10. Exod. 39. 42, 43. Heb. 9. 19, 21.

3 When God sanctified Cities of Refuge, he did thereby com­mand his people to sanctifie them; it is said, that they sanctified Kedesh in Galilee for a place of refuge, Jos. 20. 7. they did sanctifie it, because God had commanded them to sanctifie it, Deut. 19. 2. they might not sanctifie any City, but by vertue of Gods com­mand, as it is expressed in Num. 35. 6, 11.

4 When God sanctified Festival dayes, or Festival Sabbaths, he did thereby command the Sons of Israel to sanctifie them, [Page 75] Lev. 23. and Jeroboam is branded as a wicked opposer of Gods san­ctified Sabbaths, because he commanded a standing Holy-day to the Lord of his own head, 1 King. 12. 32, 33.

From these, and such like examples, it follows, that when God sanctified the seventh day, he commanded Adam and Eve to sanctifie the seventh day in the use of such Ordinances as he was pleased to blesse the seventh day withall; Jesus Christ did not leave the sanctifying of the seventh day to Adams dis­cretion in an arbitrary way how much time he would set apart for Gods service, but by sanctifying the seventh day God com­manded Adam to set apart the whole day for his service in such publick and private duties he had blessed the Sabbath withall.

2 The word Sanctified implies another command to falnWhen God sanctified the seventh day, he did thereby command Adam to pre­pare himself for the better sanctifying of the seventh day. Joel 2. 15. Adam, namely to prepare himself to the sanctification of the Sabbath; First, By an outward; And secondly, By an inward preparation: Sanctifie a Fast, call a solemn Assembly, Joel 1. 14. that is to say, Prepare your selves to meet me in a day of publick Fasting, as it is explained in Joel, 2. 15. Blow the Trumpet in Zion, Sanctifie a Fast, Calla solemn Assembly; that is to say, Warn the people by a Trumpet to prepare themselves to sanctifie a Fast, Joels three terms in vers. 5. are all Synonima, and do all imply that Gods people must prepare themselves for a day of Fasting; First, Outwardly, by sanctifying, or washing their bodies and garments; And secondly, Inwardly, by true humiliation of soul; and in this sense also God commanded Joshua to sanctifie the people against they came into his presence on the morrow, Jos. 7. 13. Now all that Joshua did, to sanctifie the people, was no more but to warn them by a Proclamation through the Camp (which usually was attended with the sound of a Trumpet) saying, Sanctifie your selves, it is as much as if he had said, God hath commanded you to sanctifie your selves; First, Outwardly, by washing; And secondly, by inward repentance, against you come into his presence on the morrow.

So when God commanded Moses to sanctifie the people to hear the Law delivered at Mount Sinai, Moses did no otherwise sanctifie them but by commanding the people to prepare them­selves in a sanctified manner; First, By inward fear and reverence; And secondly, by outward washing, and by abstinence from their [Page 76] wives two dayes together, for their more reverent attention of Gods Law, Exod▪ 19. 10. Jos. 3. 5. Exod. 3. 5. 1 Sam. 16. 5. Num. 11. 18.Exod. 19. 10. Jer▪ 6 4. So in like sort, when God said, Sanctifie War, it is a command to prepare for War, Jer. 6. 4. Jer. 51. 28.

From these, and such like instances, it follows, That when God sanctified the first seventh day, he commanded Adam and Eve (for the more solemnity) to prepare themselves for the sanctifying of the seventh day; God having made a promise to them in the end of the sixth day, that the Seed of the Woman should break the head of the Serpent, he sanctified the next day for a Sabbath of rest, because he had blessed it with Ordinances, and thereby he did command Adam and Eve to prepare them­selves against they came into his holy presence on the morrow, for sin had desiled them, and therefore they needed to prepare themselves, not onely by outward washing, but also inwardly by true repentance, Act. 22. 16. 1 Pet. 3. 15. Es. 29. 23. or else instead of receiving good by that blessing wherewith God had blessed the seventh day, they might expect a curse, at least an outward curse upon their bodies, as it fell out upon Aarons Sons, when they did not sanctifie the Lord in his worship according to his command, the Lord struck them with present death, saying, I will be sanctified in all that come neer me, Lev. 10. 3. and when some of Ephraim and Manasses did come to the sanctified Passeover in the dayes of Hezekiah, God was displeased with them, because they had not prepared themselves thereto according to the sanctified, or commanded preparation of the Sanctuary; but Hezekiah prayed for them, and the Lord heard him, and healed the people, 2 Chr. 30, 18, 19, 20.

2 I will speak a little more of the word Sanctified, as it im­plies a command to fallen man to prepare himself to sanctify the seventh day, for all sanctified things must be remembred by way of preparation before hand, that so they may be done in due time and order, or else God that is jealous of his sanctified things, will be displeased.

And therefore one Reason why the word Remember was after added to the fourth Commadement was (not to adde a new sense to that Command more than it had to Adam under the word Sanctified) but to increase the charge of preparation, with more vehemency, which at the first was co [...]ched under the word [Page 77] Sanctified; for now the people of God had forgotten the charge that was contained in the word Sanctified; and therefore when Jesus Christ did give the fourth Commandement at Mount Sinai by the Ministery of Moses, he added the word Remember, saying, Remember the Sabbath day to sanctifie it, Exod. 20. 8. for about threeExod. 20. [...]. weeks before this (as the time may be calculated by comparing Exod. 16. 1. with Exod. 19. 1.) Christ Jesus (by Moses) had said thus to the people, Tomorrow is the Rest of the Holy Sabbath unto the Exod. 16. 23▪ Lord, Exod. 16. 23. Christ Jesus did not now speak these words to them by way of a first Institution of the Sabbath, but by way of admonition to prepare themselves to observe it as a holy or sanctified day already commanded; for how else did the seventh day come to be now called the Holy Sabbath, but by a former command? for every holy thing is first commanded of God; and therefore that they might the better remember the holy Sabbath to sanctifie it, Christ Jesus restrained the falling of Manna, so that there was no Manna rained upon that day, as there was upon all the other six dayes; by which wonder God did charge the people to remember the Sabbath day, and to prepare themselves for it by preparing the food of the Sabbath on the sixth day; and yet for all this, it came to passe, that there went out some of the people to gather (Manna) and they found none; thereupon the Lord Jesus said thus unto Moses, How long refuse you to keep my Commande­ments▪ and my Laws, Exod. 16. 27, 28. Hence it is evident, that Jesus Christ had made a Law for the keeping of the Sabbath, before heExod. 16. 27, 28. gave the fourth Commandment at Mount Sinai, and no other time for that Command can be found in all the Scripture, but Gen. 2. 3. and there it is couched under the word Sanctified, therefore when God did sanctifie the first seventh day, he did under that word, not onely command Adam to sanctifie the seventh day▪ but under that word he did also command him to prepare himself to sanctifie it, for that word contains as much, as if he had said to Adam, Remember to sanctifie it by the practise of such publick and private Ordinances, as I have blessed the seventh day withall▪ for thy good, and prepare thy self thereto with all carefulnesse.

From all these considerations it is evident, that Jesus Christ hath ever been uniform in his command touching the sanctified use of the seventh day, even from the very first institution of it, in Gen. 2. 3. untill he had finished the typical rest of it by his [Page 78] Death and Resurrection, and the Hebrew Doctors agree thus [...]ar▪ for they say, That all the Fathers observed the Sabbath before Moses time. See Rambam in Gen. 26. fol. 46. and Aben Ezra in Exod. 20.

CHAP. XI.

GOd did not sanctifie the outward rest of the seventh day as a typical sign of his Resting from the labour of his visible Creation, as I have elsewhere noted.

But God Rested the seventh day, and sanctified that day of Rest, because his soul did now rest upon the Rock Christ, who had undertaken mans Re-creation, and the government of the whole Creation in opposition to Sathans Head-plot, then Gods Soul rested on the seventh day, and was refreshed: If God had rested on the seventh day whiles Adam stood in a mutable con­dition, his rest had been but an imperfect and uncertain rest, be­cause of Adams speedy fall, God did not therefore rest, nor sancti­fie that rest as a typical sign of his rest, and of mans rest in the Seed [Page 79] of the Woman, till after Adams Fall and Re-creation, as I have noted formerly.

And it is evident▪ that God did not ordain the holy Rest of the seventh day, nor any other thing to be a sanctified sign of his grace in Christ, as long as any of those things did lack any thing to the perfection thereof. As for example.

1 When God sanctified the Tabernacle as a type of the hu­mane nature of Christ, he did not sanctifie it, that is to say▪ he did not command it to be sanctified as long as it lacked any thing to the perfection thereof, but as soon as it had its perfection of being finished and reared up, he sanctified it▪ Num. 7▪ 1.

2 They did not sanctifie the Altar untill it was finish [...]d and made perfect, neither might they offer any offering upon the Al­tar after it was made, untill it was sanctified by the holy anoint­ing oyl, &c.

3 God did not sanctifie Aaron and his Sons, as a type of the Priestly Person of Christ, untill they had compleatly fulfilled all the typical Ceremonies that did appertain to their Priestly Office, Ex. 28. 3. 41. Ex. 29. 1. 9. L [...]v. 8. 10.

4 God did not sanctifie the first-born of Israel to his service, untill he had perfectly redeemed them from the destruction that fell upon all the First-born of Egypt, Num. 8. 17. but then after they were perfectly delivered, he commanded Moses to speak to all Israel to sanctifi [...] them to the Lord, Exod. 13. 2. namely▪ after a new Moon had gone over them, for untill a new Moon had gone over them, they lacked of the time that God had appointed for their redemption, and then their price was given to the Lord, Lev. 27. 6.

5 God did not command the Holy City to be sanctified un­till the wall was finished, and the doors thereof set up, but as soon as all this was finished, and perfected, then it was sanctified, and the Dedication thereof kept with great joy, Neh. 3. 1. with Neh. 12. 27. &c.

Now from these, and such like I [...]stances, It follows, that God, could not be said to sanctifie the outward rest of the seventh day to be a typical sign of his Rest, and of mans Rest in the Mediator, as long as Adam stood in a mutable, or unconfirmed condition: But as soon as God had perfected his Creation by a Re-creation, and had established the Government of all [Page 80] upon the Rock Christ, whose work is perfect, then God blessed and sanctified the seventh day, because in it he had rested from all his Work which God had created and made.

But I shall yet a little further endeavour to make this point more evident, namely, that the sanctified rest of the seventh day was ordained to be as a sanctified sign of fallen mans resting on the promised seed by faith, for the breaking of the Devils Head­plot for Mans redemption, and so consequently as a sign of mans eternal rest in Heaven hereafter.

Reas. 1. Because the Sabbath (in respect of the strict rest of it) is called a sign of the everlasting Covenant, Exod. 31. 13. 17.Exod. 31. 13 [...]7 Heb. 4. 3, 9, 10 Heb. 4. 3, 9, 10. now there is no everlasting Covenant but that which is made in the Bloud of Christ, and this Covenant of bringing man to Life thereby, is the only sure thing to rest up­on, but this Covenant was not made with Man in innocency, but after his Fall, therefore the Sabbath was not ordained to be a sign of this everlasting Covenant, till after Adam fell, and therefore Adam fell, and before the seventh day.

Reas. 2. Because God ordained sundry other things to be san­ctified types and signs of mans resting on Christ by faith, as Sy­nonima to the rest of the seventh day, as any that have their understandings wel exercised in the Scriptures may easily discern.

1 Consider this, that God sanctified the outward rest of all the Festival Sabbaths, as the type of our resting on the Seed of the Woman by faith, for the breaking of the Devils head-plot; and this is evident by Moses description of them in Levit. 23. there he reckons up eight several Festival Sabbaths in order, but hee puts the seventh day first, because it is the chiefest of them all, for it is the ground and foundation of all the rest; and it is to be specially noted, that Moses doth call the seventh day a Festi­val Sabbath, ver. 2. as well as all the rest, and yet it was no Feast­ing Sabbath in respect of Belly-cheer, as the rest were, except in a Spiritual sense, and in that sense the Holy Rest of them all did typifie the same spiritual resting on the seed of the Woman, and the same spiritual feasting on the propitiatory Sacrifice of Christ for Mans redemption, which was typified by their feasting on their Peace-offerings on their Festival Sabbaths, and so the day of Attonement though it were a day of strict fasting, yet it was a day of Spiritual feasting, and resting on the promised Seed, as the seventh day was.

[Page 81]2 The sanctified rest of the seventh day did typifie the same things that Josuahs rest did, for in six years War he conquered the Canaanites, and in the seventh year the Land rested. The A­postle doth make this rest, and the rest of the seventh day to bee both alike, Heb. 4. for he doth first make them to typifie our Spiri­tual rest on Christ by faith, and secondly to typifie our eternal rest in Heaven at last, Heb. 4. 3. 9, 10.Heb. 4. 3, 9, 10

3 The Sabbatical years of rest in Lev. 25. and the Sabbatical Jubile of rest (which is also called a great Sabbath, in Levit. 25. 4.) did alike typifie our resting on Christ by faith, for our full deliverance from the servitude of Satan; just answerable to the typical rest of the seventh day, and in that respect Moses dothExod. 23. 10, 11, 12. compare the typical rest of them all together, in Exod. 23. 10, 11, 12.

None can be ignorant of the manifold great troubles that did often fall out upon Gods people in the Land of Canaan, soon after the rest which it had in Joshuahs seventh year; but yet notwith­standing so sweet was that rest which Joshua obtained for them after six years War, that God was pleased to make that year of rest to begin the Chronologie of all their Sabbatical years of rest from thence, till all ended in the Death and Sacrifice of Christ, who is the true rest of all beleeving sinners; and by allusion to this typical rest, our Saviour doth invite all poor and heavie la­den sinners to come unto him, and they shall find rest to their souls, Matth. 11. 29. Es. 11. 10. Eze. 34. 15, 25, 27, 28, Jer. Mat. 11. 29 33. 15, 16. Jer. 30. 10.

And our Saviour in Luke 4. 19. doth expound the true nature ofLuk. 4. 18, 19 that spiritual rest that was typified by the Sabbatical rest of the Jubile,

1 By calling it the acceptable year of the Lord; and

2 By telling us in vers. 18, that God had annoynted him to preach the Gospel to the poor, to heal the Broken-hearted, to preach deliverance to the Captives, and recovering of Sight to the Blind, and that he should set at liberty them that are bruised; this opens the sweet rest and refreshing of Soul, that every poor humbled sinner doth finde by the seed of the Woman in break­ing the Devils Head-plot for their deliverance, help, and healing.

And this famous deliverance by the seed of the Woman was [Page 82] accomplished by his propitiatory sacrifice in a Sabbatical year of Jubilee, namely in the twenty eighth Jubilee, as may be seen in Broug [...]tons Consent.

4 The redemption of Israel out of Aegypt (by the Typical sign of the Bloud of the Paschal Lamb) is laid down as the main reason why God did sanctifie the rest of the seventh day, in Deut▪ Deut. 5. 14, 15 5. 14, 15. and that shews, that not the Visible, but the Spiritual Creation was the true ground and reason why God blessed and sanctified the first seventh day. Hence it follows from the Pre­mises, that the Holy Rest of the seventh day was a typical sign of our resting on Christ by faith for our redemption from Satans Head-plot.

Object. Why doth God in Exod. 20. 11, command man to rest on the Exod. 20. 11 Sabbath Day from all bis Works, because he rested on the seventh day from Creating, the Heavens and the Earth, and all things therein, visible and invisible, Col. 1. 16. seeing in Deut. 5. 15. he gives another differing reason, as the only ground of commanding man to rest on the Sabbath Day, Deut. 5. 15 because Jehovah thy God brought thee out of Aegypt by a strong hand, namely by killing all their first born, but delivering the first born of Israel by the bloud of the Lamb sprinkled on their door posts, as a sign of their re­demption? &c.

Answ. I answer, that the true ground and reason of Gods rest, and of his commanding man to rest, in both places is alike, there is no difference at all if the true sense of both places bee rightly understood; for God rested not from the works of Crea­ationOur Redemp­t [...]on from Sa­tans Head-plot was th [...] last fi­nishing act of th [...] whole Creation, therefore it must needs be the only true reason of Gods rest, and of his commanding man to rest on the first se­venth day. untill he had made the Heavens and the Earth, and all things therein, as Christ doth testifie, Exod. 20. 11. now if all things in Heaven and Earth were made in six days, then were the Souls of Adam and Eve Re-created in the said six days, as a true part of that sort of Creature which appertains to the spiritual Heavens, and to the spiritual Earth, and to the Church trium­phant in Heaven hereafter, and therefore seeing God made all things both in Heaven and Earth in six days, he rested not on the seventh day till he had perfected Mans Creation by a Re­creation procured by the redemption of the promised Seed, which doubtlesse was the finishing work of Gods Creation on the sixth day; so then, our redemption from Satans Head-plot was the last finishing act of the whole Creation, and therefore it was the only true reason of Gods rest on the first Sabbath Day, and of his [Page 83] command, why man should keep a holy rest on that day, as it is also typified by the Redemption from Aegypt, as in Deut. 5. 15.

Hence it follows by necessary consequence, that God ordained the sanctified rest of the seventh day to be a typicall sign unto fallen Man of his resting upon Christ by faith, to break the De­vils Head-plot, for his Redemption, by his propitiatory sacrifice in the fulnesse of time, and then upon the performance thereof the typical use of the rest of the seventh day must cease, and yet such a way must be found out by the Wisdom of God, as that the seventh part of time according to the account of the days of the Week must not cease, but it must still be preserved for the exer­cise of Gods publick Worship: for seeing it hath pleased God to continue his plain and manifest Worship still to the end of the world, it hath pleased him also to continue the seventh day for the exercise of his publick Worship to the end of the world; and no other way can be found out to accomplish both these, name­ly the ceasing of the seventh day as it was a typicall sign, and the continuance of the seventh day without any intermission, as it is the sanctified time of Gods publick Worship, but by chang­ing the seventh day into the first day of the Week, as I shall here­after shew more at large God willing.

And this answer to the abovesaid Objection is the rather to be credited, because the Redemption from Aegypt by the typical blood of the Lamb, is alleged by Christ as the general reason to inforce his people to the observation of all the Commande­ments, for the Angel of the Covenant saith thus in Exod. 20. 2. I Exod. 20. 2 Deut. 5. 14, 15. am the Lord thy God, that brought thee out of the Land of Aegypt (namely by the typical blood of the Paschal Lamb) therefore remember the Sabbath Day to sanctifie it; and so it must be applied as a rea­son to observe all the other Commandements; and this sense is yet further inforced, because all the precepts of the Law were sprinkled with the typical blood of Christs sacrifice of Atton [...] ­ment, Exod. 24. 8. which doth plainly tell us, that he by his sa­crificeExod. 24. 8. of Attonement hath procured his Fathers attonement for all our sins, against all his holy Law.

5 God doth account the violation of the Holy Rest of the se­venth day by any mans work to be an exceeding great prophane­nesse in every place of their abode, for whiles his people were in their travels in the Wildernesse, he did as deeply blame them [Page 84] for polluting the typical rest of the seventh day, as he did after they were in a setled resting place in Canaan, Eze. 20. 13.

Esau was branded with the title of Prophaneness, for contem­ning his Birth-right in the Land of Canaan, because it was a type of the holy militant Church here on earth, and of the holy tri­umphant Church in Heaven; and the Jews were no lesse guilty of prophanenesse, for despising the Typical rest on the seventh day, by doing their own works therein, for by doing their own works they committed a double sin on that day; First, They prophaned it as it was a sanctified sign; and, Secondly, They a­bused it as it was the sanctified time of Gods Worship, and there­fore for this double sin God provided as it were a double death, namely, 1. Stoning to death, Exod. 31. 14, 15. (for he thatExod. 31. 14, 15. gathered sticks upon the Sabbath Day was stoned to death, Num. 15.) and 2. After they were stoned to death, their dead Car­cas was hanged upon a Tree, for their deeper punishment, and for the greater detestation of their sin, as I have shewed else­where from the instance of the rebellious Son in Deut. 21.

Yea, God was so jealous for the holy rest of his Sabbath, that he would not permit them to do any work at all about the pro­moting of the work of the Tabernacle, though he had comman­ded that work to be done with all diligence, Exod. 31. 13. as theExod. 31. 13 place of his holy presence and residence among his people, Exod. 25. 8, 22. yet notwithstanding all this, they might not do any work (to further the building of it) upon the Sabbath Day, and the reason is added, because I (saith the Lord) have ordained it to be a sign between me and you, that you may know that I am the Lord that do sanctifie you; that is to say, I am the Lord that do command you to sanctifie the Sabbath Day (as a sign of resting on Christ) for when God doth sanctifie any thing for mans use, hee doth thereby impose a command upon man to sanctifie that thing, or to use it as a sanctified thing, as I have erewhile noted in the be­ginning of this Chapter, and therefore in this respect the Lord doth in Exod. 31. again and again inforce the observation of the Sabbath Day; First, By a fresh charge, Yee shall keep the Sabbath; and Secondly, by a fresh reason, It is holinesse to you; namely, it is a sign of Sanctification to you, ver. 14. yea it is Holinesse to Jeho­vah, ver. 15. and therefore in Exod. 16. 23. it is called the rest of Holinesse to Jehovah, or an exact holy rest to Jehovah; and in [Page 85] Exod. 31. 17. It is called a sign of the Everlasting Covenant be­tweenExod. 31. 17 Jehovah, and the Sons of Israel, because Jehovah rested on the seventh day, and was refreshed.

CHAP. XII.

I GOD hath made the first seventh day famous in three re­gards.

1 Because God did blesse it with many Spiritual Ordinances, above all the other fix dayes, for mans best good.

[Page 86]2 Because God did sanctifie it as so much time for the solem­nity of his publick worship for ever.

3 Because God did ordain it as a sanctified type, or sign of fallen mans resting on the Seed of the Woman for the breaking of the Devils Head-plot.

Il. God doth often use the number seven in an honourable me­mo [...]ial of the first famous seventh day.

1 God hath contrived many of the Typical Ceremonies of our Redemption to be numbred by seven, in an honourable respect to the first famous seventh day.

2 He hath marked out many holy men of speciall note by the number seven, in an honourable remembrance of the first famous seventh day.

3 He hath framed many parts of the Scripture Chronologie to the number seven, in an honourable remembrance of the first famous seventh day.

1 I will begin to open the first, touching the Typical Cere­monies1 The typical Ceremonies of our Redempti­on are often numbred by Seven in an honourable memorial of the first fa­mous seventh day. Lev 8. 33. 35. Lev. 29. 30. of our Redemption.

Seven dayes were appointed for the consecration of the Priests into their Priestly office, Exod. 29. 30. in all which seven dayes they must abide at the door of the Tabernacle night and day, to keep the watches of the Lord, that no defilement might befall them, or the Sanctuary, Lev. 8. 33, 35.

And the chief reason why their Consecration must last seven dayes, was because the Sabbath (which was ordained as a typical sign of our sanctification by Christ) might passe over them in that space; and therefore the Hebrew Doctors say of this action, Great is the Sabbath, for the High Priest entreth not upon his service after he is anointed, untill the Sabbath do passe over him.

And also from these seven dayes of their Consecration, the Hebrew Dectors did gather, That the High Priest must be separated from his house before he might do the service of the day of At­tonement seven dayes every yeer. See Ains. in the said places.

2 The Altar was seven times sprinkled with oyl when it was consecrated to be a type of the Mediators anointing, When he should make his soul a sacrifice for our sins, Lev. 8. 11.Lev. 8. 11.

3 The blood of the Sin-offering, which the High Priest offered must be sprinkled seven times before Jehovah for Attonement,Lev. 4. 6. Lev. 4. 6. And on the day of Attonement he sprinkled the blood [Page 87] of Attonement seven times before the Mercy-seat, Lev. 16. 14.Lev. 16. 14. and seven times upon the Altar, Lev. 16. 19. This seven-fold sprinkling of the blood of Attonement did type out the perfect Attonement that the Seed of the Woman should one day make for all the true Israel of God by his propitiatory Sacrifice of Attonement, and therefore it was offered but once for all, be­causeHeb. 10. 10, 12, 14. it was perfect at once. Heb. 10. 10, 12, 14.

4 The number of seven Sacrifices, was often used as a typical number that God did much delight in; no doubt in relation to the first famous seventh day. As for example, When David did fetch the Ark of the Covenant of the Lord from the house of Ob [...]d Edom they offered seven Bullocks, and seven Rams, because the Lord inabled the Levites to bear the Ark, 1 Chr. 15. 26.

And when Hezekiah caused the Levites to cleanse the Temple, then he (together with the Princes) brought seven Bullocks, and seven Rams, and seven Lambs, and seven He-goats for a Sin-offering, 2 Chr. 29. 21.

In like manner Jobs three friends brought unto Job (as the Priest in those dayes) seven Bullocks, and seven Rams for a Burnt-offering, Job 42. 8.Job 42. 8.

And in the New Jerusalem the Prince shall offer in the dayes of un­leavened-bread, seven Ballocks, and seven Rams without blemish, daily at the time of the seven dayes, Ezek. 45. 23.

And Balaam in imitation of such customes, and in imitation of the first famous seventh day (which doubtlesse was famous a long time among the Heathens) he caused Balack to build seven Altars, and to prepare seven Bullocks, Num. 23. 1.

5 In cleansing of Lepers, the Priest must sprinkle them seven times with water, wherein the blood of the Bird that was slain was mixed, Lev. 14. 7. and seven times with oyl, before the Lord, vers. 16. 51.

6 Elisha the Prophet bad Naaman to wash seven times in Jordan, and then he should be cleansed of his Leprosie, 1 King. 5. 10, 14.

7 God allotted seven dayes for the time of Purification from sundry kinds of uncleanesse.

1 The Woman in child-bed must be seven dayes separated from the company of her husband, for a Man-child (just as long as she was separated in the time of her menstruousnesse) and twice seven dayes for a female, Lev. 12, 2. Lev. 15. 19.

[Page 88]2 He that touched a dead man must be unclean seven dayes before he could be purified.

8 God ordained every seventh yeer to be a Sabbath of Rest in the land of Canaan, after that Joshua had given the people rest in the seventh year of his reign; and when seven times seven yeers were compleat, then began the Jubilee with the fiftieth yeer, Lev. 25. 4, 8. 20.

9. The Lord ordained seven sorts of Festivial Sabbaths, be­sides the seventh day, as they may be counted in Lev, 23. and the Feast of Unleavened bread, was a Feast of seven dayes; and the seventh month was famous above other months, because it had most Festival Sabbaths in it, and in the seventh month Solomon kept the Feast of the Dedication of the Temple seven dayes, and seven dayes, I King. 8. 2. 65. and Hezekiah took order, because of the general uncleannesse of the Priests, and of the greater number of the people, in the first month, that the Feast of Unleavened bread should be put off unto the fourteenth day of the second month, and then after they had kept the Feast seven dayes, the whole assembly took counsel to keep it other seven dayes not with an­other Paschal Lamb, but onely with voluntary Peace-offerings; and by this means they kept that Feast of Unleavened-bread seven dayes, and seven dayes, with joy, 2 Chr. 30. 22, 23.2 Chr. 30. 22, 23.

10 God honoured the seventh day by instructing Joshua how to subdue the City Jericho by the divine art of Seven, he directed him to compasse about the City seven dayes with the Ark of Gods presence, and seven Priests must go before the Ark, having seven Trumpets made of seven Rams horns; and on the seventh day they must compasse the City seven times; and at the seventh time the seven Priests must blow with their seven Trumpets, and then the wall of the City should fall down flat, Jos. 6, 4, 5.

This divine Miracle by the number seven, was doubtlesse so done, in honor of the first famous seventh day, wherein God rested from all his works, when he had made the Creation perfect and intire, lacking nothing, by the Redemption and Gubernation of the Promised Seed.

11 It is not without a divine Allusion to the seventh day that the Golden Candlestick was framed into seven branches, yea all the particulars of it were so contrived, that when they are ex­actly counted, they do amount to just six sevens, as the Hebrew [Page 89] Doctors have cast them; and they say that this number is so ne­cessary, that if it did but fail in one particular, it failed in all. See Ains. in Exod. 25. 31.

And accordingly, if it be but regarded, the sixth day and the seventh day have the most famous stories belonging unto them that are in all the Bible.

12 The number seven is made famous by the Holy Ghost in the Mystical Revelation (which Christ commanded the Apostle John to write for the use and benefit of his Redeemed seryan [...]s) to the end of the world.

There the Vision of the seven Golden Caandlesticks represented the seven Churches of Asia, and to the said seven Churches there doth belong seven Stars, and seven Angels; there are also seven Angels with seven Trumpets, and seven Angels with seven In­cense cups of wrath, pouring out seven plagues; there are also se­ven Thunders uttering seven voyces, and a Book with seven Seals; there are also seven Spirits, seven Horns, and seven Eyes, Rev. 5. On the contrary, there is given to the Dragon seven Heads, and seven Crowns, Rev. 12▪ 3. and the seven Heads are the seven Mountains, Rev. 17. 9. and there are also seven Kings, &c. Can all these particulars be without any allusion to the first famous seventh day? I suppose that no advised Expositor dares affirm the contrary.

2 I come now to the second thing to be marked touching the2 Divers ho [...] persons of rare eminency in Sc [...]ipture are marked out by the number 7. in an honor­able remem­brance of the first famous seventh day number Seven, namely, that God hath marked out many holy men of special note by the number seven in an honourable re­membrance of the first famous seventh day.

1 Henoc is noted by the Holy Ghost, to be a Prophet, and to be the seventh from Adam, Jude v. 14. He was rare in the faith of Christ, Heb. 11. 5. and he was by the mighty power of God taken away from the wicked Apostate world (because they were not worthy of him) when he was Three hundred sixty five yeers old, Gen. 5. 23. just answerable to the dayes of the yeer (according to the course of the Sun) and as he was the seventh Patriarch, so when he was taken away, there remained seven Patriarchs alive as witnesses of his Translation: And by his name it is evident that his Father did at his Birth dedicate him to God, in opposi­tion to those Apostate times; for the impiety of those dayes is noted out to our hand by the Prophecie of Enoch in Jude v. 14, 15. [Page 90] Behold (saith he) the Lord cometh with thousands of his Saints, to give Jude 14, 15 judgement upon all men, and to rebuke all the ungodly among them of all their wicked deeds which they have impiously committed, and of all their wicked speakings which wicked sinners have spoken against him. The hor­rible impiety of those days is also noted out unto us by the wic­ked tyrannical speeches of Lamech and Cain in Gen. 4. 23, 24. andGen. 4. 23, 24 Job 22. 15 2 Pet. 2. 5 their impiety and wicked speakings is also noted out unto us by Job 22. 15. and by Peter, for he calls them the world of the un­godly, 2 Pet. 2. 5.

Obj. Here it may be demanded, how it can be proved that Enoch did Prophesy, that the wicked world should be drowned by a deluge?

Ans. Jude saith, that Enoch did Prophesy, saying, Behold, the Lord cometh with thousands of his Saints, to give judgement upon all men; and what other Judgement did come in general upon all men, but the floud?

Secondly, His Prophecy that God would destroy the wicked World by a Floud, is briefly, and yet plainly enough declared in the name which he gave to his Son at his birth, for he called him, Meth-u-shelach, which in English sounds thus; Meth hee dyeth (or when this Childe dyeth) [u] then, Shelah he send­eth, or, God sendeth; and what else did God send but the Judge­ment threatned upon all men in general (as I noted above) and what judgement was that, but the floud?

This famous Prophet is called the seventh from Adam, doubt­lesse in an Honourable remembrance of the first famous seventhGen. 5. 24 Heb. 11. 5 day; Moses saith, He walked with God, Gen. 5. 24. but the Apostle doth thus expound it, He pleased God, Heb. 11. 5, 6. for when hee offered sacrifice he looked to Christ the true Sacrifice which only p [...]easeth God, Mat. 3. 17. and in the course of his life he walked in obedience to Gods will.

Secondly, Eber was the seventh from Enoch, he was another rare man for grace and godlinesse, for he kept the faith at the building of the Tower of Babel, when all the other Families of Noah did Apostatise, therefore God hath honoured his memori­al in a double respect.

1 In communicating unto him the spirit of Prophecy as well as he had done to Enoch, as we may gather by the name which he gave his Son at the building of Babel, for it is said, that hee called his Son Peleg, and the reason is added▪ because in his days the [Page 91] earth was divided, Gen. 10. 25. Now he that could give his SonGen. 10. 2 [...] such a name as to declare such an event, must needs be a Prophet; and by this wee may certainly know that he preached to the builders of Babel, that though they had high imaginations to build a Tower whose top might reach unto Heaven, that they might in a near distance worship the Sun, Moon, and Starres, thinking thereby to get themselves another Sem, or name, for now they had rejected Sems Tents, and had removed themselves (from Canaan where Sem and Eber lived) into Babylon, in despite of Sem, who had the promise of the blessed Seed to come from his Ioyns; therefore the Prophet Eber did tell them, that for that impiety and Apostacy God would confound their Lan­guage, and scatter them upon the face of the earth, and in me­mory of that Prophecie he called his Son Peleg, and truly hee must needs be a rare Sabbath-keeper, that kept the faith when all the rest of Noahs family fell away.

2 God hath honoured Ebers memorial in another respect, namely in that all the Nations of the Jews are called Ebrews af­ter his name, Gen. 14. 13. Gen. 39. 14, 17. and it seems to mee that his constant abode was in the Land of Canaan, because the Land of Canaan is called the Land of the Ebrews long before the Jews came out of Aegypt to dwell there, Gen. 40. 15. And second­ly, because his great Grand-father Sem (who was the King of Salem in the Land of Canaan) is called the Father of all the Sons of Eber, Gen. 10. 21. Sem was the Father of many other Fami­liesGen. 10. 21 besides Ebers, but for some special reason (namely, of their Co-habitation) Ebers Sons are called Sems Sons, for Sem is cal­led the father of them; which I conceive is to note out unto us that Eber was a close cohabiter and familiar with Sem in the faith of Christ, when all the other Families did Apostatise, and depart from them to Babylon to worship new gods.

Master Broughton saith, That the Hebrew Tongue remained only in the faithful of Ebers House after the building of Babel, and in them is continued the name of Ebrews, as perpetually op­posite to the builders of Babel, to whom Eber preached, that their tongues should be divided, Prin. Posit. p. 3.

3 Isaac was the seventh from Eb [...]r; his faith is famous, in his ready obedience to be sacrificed, for he was at that time in the prime of his strength, because he carried all the Wood for the [Page 92] Burnt-offering up the Hil, Gen. 22. 6. and therefore he might wel be about thirty three years of age when he went with his Father Abraham up to the Mount of Moriah to be sacrifised, and there­fore also he was able by strength of Nature, if he had been un­willing to be bound, to have withstood his aged Father, who was now one hundred and thirty three years old, and therefore he was in the declining of his Natural strength; and he might the more easily have withstood his aged Father, because they two were a­lone, and none there to help Abraham.

And now seeing Abrahams faith is recorded to be famous, in that he did so readily obey Gods command, not sparing to sa­crifise his only Son at his command, Isaacks faith is therewith­all recorded to be no lesse famous, in that he was so cheerfully willing to be bound, and to be sacrifised; they both knew that God was able to raise him up again from the dead, Heb. 11. 19.Heb. 11. 19 and thus God made his obedience to be a sweet typical resem­blance, not only of the free and voluntary, but also of the actual obedience of Jesus Christ, to make his Soul a sacrifice for our sins, Es. 53. 10.Es. 53. 10

4 Moses was the seventh from Abraham, by no lesse rare Provi­dence of God than Enoch was the seventh from Adam.

5 Joshua was the seventh from his Grand-father Ephraim, and David was the seventh son of Jesse.

6 Judah was the seventh Patriarch, as the Hebrew Doctors do in this order count him.

First, Abraham; second, Isaac; third, Jacob; fourth, Ruben; fifth, Simeon; sixth, Levie; seventh, Judah; and in this respect the Hebrew Doctors do compare him to the first seventh day.

Secondly, In another respect they do compare him to the fourth Commandement, namely, as he was the fourth Son of Israel, and so both these ways they do make his memorial Ho­nourable by their allusion to the first famous seventh day. See Ains. in Gen. 49. 12.

7 Bazaliel the Master-work-man of the Lords Tabernacle was the seventh from Judah, as it is evident by his Genealogie in 2 Chro. 2. 5, 9, 18, 19, 20.

In all these holy Persons the providence of God ought to be sweetly considered; for it doth manifestly call to our remem­brance the famousnesse of the first seventh day, by his disposing of [Page 93] great matters, and gracious, most often by sevens.

3 God hath framed many parts and parcels of the Scripture3 There are several par­cels of the Scripture Chronologie that are f [...]a­med to the number seven, in an Honou­rable remem­brance of the first famous seventh day. Levit. 25 4 Chronologie to the number seven, doubtlesse in an Honourable remembrance of the first famous seventh day.

1 When Gods people neglected the holy Sabbath, and pro­phaned the holy Rest of it, then God did threaten to punish them with Sabbatical years of punishment, as in the Captivity of Babylon with ten times seven years Captivity, that the Land might rest and enjoy her Sabbaths all the time it lay desolate, 2 Chron. 36. with Ier. 25. & Levit. 26. and is it not a manifest allusion to the first famous seventh day, in that God doth call sevens of years Sabbaths of years, Levit. 25. 4. and threaten them with Sabba­tical years of punishment, for prophaning the rest of the holy Sabbath?

2 At the just end of these seventy years Daniel hath annexed a Sabbatical Chronicle, which doth notably lead on, not only the Sabbatical year: of rest, but even the weekly Sabbaths also unto the death and burial of Christ, Dan. 9. 24. for,

1 Christ dyed for our Redemption, and rose again for our Justification in a Sabbatical Jubilee, even in the twenty eighth Jubilee, and from the liberties of the Jubilee the ancient He­brew Doctors did fore-see, and know, and say, That the Divine Majesty will be to Israel in a Iubilee, Freedome, Redemption, and Fi­nisher of Sabbaths. See H. Bro. in Sinai Sight, 2560. and in Req. of Consent, p. 13.

2 Daniel by his Sabbatical Chronicle doth also lead on the weekly Sabbaths to the death and bu [...]ial of Christ; for First, Christ dyed on the first day of the f [...]ast of unleavened Bread, which Iohn calls a High Sabbath, Ioh. 19. 31. and Secondly, on the next day, which was the weekly Sabbath, or seventh day, his Body rested all that day in his Grave, and his Soul in Heaven, for as soon as he had finished the Work that God gave him to do, heeHeb. 4. 10. rested from all his Works on the seventh day, as God did from his own on the first seventh day.

3 He rose again from the dead on the third day, for Christ did fore-tel this to his Disciples, that on the third day heeLuke 13. 32 Mat. 12. 40. should be perfected, Luke 13. 32. for as soon as he had performed his propitiatory Sacrifice, or his sacrifice of Attonement, by which the Devils Head-plot was broken, he was declared by his [Page 94] Resurrection to have made a perfect Conquest over Satan, and a perfect Attonement with God his Father for mans Redemption; and this day of his Resurrection was the first day of the week by Paul, but John calls it, the Lords Day, because in it Christ rose from the Dead, as an absolute Lord and Conqueror of Satans Head-plot; and therefore now seeing his Death was declared to be a perfect sacrifice of Attonement, God made him both Lord and Christ, and thereupon Christ hath ordained that day to bee the day of his publick Worship in the place of the seventh day, to the end of the world.

Thus have I declared the first seventh day to be made famous and honourable by three several sorts of instances that have re­lation to Gods resting, and to Mans resting on the seventh day, in relation to the work of our Redemption by the promised Seed.

CHAP. XIII.

I Have already shewed you, that God blessed the seventh day and sanctified it, because that in it he rested from all his works that belonged either to the heavenly or the earthly Host, and that his finishing Act lay in this, namely, in ordaining the Seed of the Woman to break the Devils Head-plot, and when that Head­plot was broken then God rested, and was refreshed, and then al­so he sanctified the outward rest of the seventh day, to be a sign both of Gods rest, and of Mans rest on the Seed of the Woman; as soon therefore as the Seed of the Woman had broken the De­vils Head-plot, by his propitiatory sacrifice of Attonement, the holy rest of the seventh day must cease, as it was a type or sign of that which is now performed.

[Page 95]But yet withall I pray remember what I have said upon the word Sanctified, namely, that thereby God commanded fallen Man to set apart the seventh day for a double use; 1. As the sanctified time of that Worship wherewith he had blessed the se­venth day; and, 2. As a sanctified sign; in this last respect the seventh day is abolished by the death of Christ; but in the first respect, namely as it was set apart for so much time to be im­ployed in the exercise of such Ordinances both publick and pri­vate, as God had blessed the seventh day withall, so it must con­tinue, namely, the seventh part of time according to the days of the Week, in a constant succession to the first seventh day to the end of the world.

And indeed the seventh part of time cannot bee translated to any other day of the Week, but to the next day after the seventh day; for if it had been translated to any other day, God should have been a loser of his seventh part of sanctified time, there would have been a vacuum in the revolution of the seventh part of time, at least in the first translation of it to any other day but the first day of the Week, and so the roundnesse of the seventh part of time would have been spoiled, which must not be admitted; for as God did not allow lesse than six parts of the Week for Mans civil imployments, so neither will he have lesse time for his publick worship than he appointed at first.

Therefore it would have been a great dishonour to Christ, who is made of God to be both the Lord of his Church, and the Lord of the Sabbath, if he had left the day of his publick Wor­ship arbitrary to each particular Church, to transferre it to what day they pleased; A man may with as good reason affirm, That Christ hath left the outward Form of his publick Worship arbi­trary to each particular Church, as affirm, That he hath left the day of his publick Worship arbitrary; there is as much reason for the one as for the other; for Jesus Christ by his death hath made as much alteration in the second Commandement, in re­spect of his outward Worship, as in the fourth Commande­ment, in respect of the change of the day.

Secondly, the very order of the Ten Commandements doth plainly tell us, that all Gods publick Worship (which is fully comprehended in the second Commandement) must have a pub­lick day appointed by God himself, for the constant exercise of his said publick Worship; and consequently it follows, that as [Page 96] soon as Christ had abolished the seventh day by his death, he being the Lord of his Church, and the Lord of the Sabbath, must establish another certain day in the place of the seventh day to the end of the world, without any intermission or losse of time.

The order of the four Commandements of the first Table, lyes thus.

1 The first Commandement doth injoyn us to worship the true God alone, in Unity and Trinity, with the whole inward man.

2 The second Commandement doth injoyn us to worship the true God with all such outward worship as he had commanded at that present, or should command afterwards.

3 The third Commandement doth injoyn us to worship God in a holy manner, both publickly and privately, and with out­ward reverence, as well as inward.

4 The fourth Commandement doth injoyn us to observe the seventh day, not onely as a sanctified sign, but also as the sancti­fied time of that worship wherewith God had blessed the seventh day; as soon therefore as Christ the Seed of the Woman had ac­complished that work of breaking the Devills Head▪ plot▪ by his Propitiatory Sacrifice, the seventh day, in regard it was a san­ctified sign, must cease; but as it was the sanctified time of Gods publick worship, so it must not cease, but it must still be continued, or else Gods publick worship must suffer losse and confusion, no other way can be found out, by which the constant solemnity of Gods established worship may be continued, but by translating the seventh day to the next day; for by that means onely, God shall still have the seventh part of time for his publick worship, with­out interruption; and by this means onely the twofold manner of sanctifying the seventh day, doth attain its severall ends.

2 Let it be a little further inquired into, To what end did God command all his publick worship in the second Command? and to what end did he command all his publick worship to be reverently performed in the third Command, if the day of his publick worship in the fourth Command be wholly obliturated?

3 Consider, that the command of Christ is that all his publick worship must be done decently and in order, 1 Cor. 14. and seeing he doth require that the meanest circumstances of his worship be done decently and in order, no doubt but he hath taken order that the main things of his publick worship should be done de­cently [Page 97] and in order, and that cannot be without some publick day be uniform. But if Christ Jesus hath left the day of his publick worship arbitrary to his particular Churches, they will hardly agree upon a way of decency, especially in respect of the solemnity of time, doubtlesse they will appoint several dayes of the week as every Church shall think best for their own conveni­encies; yea it may be that some particular Churches may grow so corrupt, that they may think one day in a month sufficient, and others may think one day in two or three months sufficient for Gods publick worship; and who can prevent such disorders a [...] these▪ if Jesus Christ hath not established a standing day?

There are some that professe Christianity that think that Jesus Christ hath not established a certain publick day in place of the seventh day; and therefore they do still hold the Jewish Sabbath, together with the Lords day; As for example, The Melchites or Syrians (who are esteemed for number to be the greatest Sect of Christians in the Orient) these do confound the day of Gods publick worship; for they, and the Maronites their neighbours, do observe the Jewish Sabbath, as solemnly as the Lords day. See Brerewood in his Inquiries, p. 129.

And the Habbissines of Ethiopia, who are another large Terri­tory of Christians, they also do reverence the Jewish Sabbath equal to the Lords day. See Brerewood, p. 155. But blessed be God that hath given the Churches of Europe a cleerer under­standing of his will touching the day of his publick worship, and yet notwithstanding, it is also much to be lamented, that some Christians do not onely hold the seventh day to be abolished, but also that Christ Jesus hath not established any publick day in the place of the old.

But let me reason a little further, Can any man that is well ac­quainted with the order of the Commandements of the first Table, think that Christ (who blessed the seventh day with seve­ral Ordinances for the good of faln man, and that sanctified that day for the exercise of the said Ordinances) should now obli­turate that Commandement, and sanctifie no day at all for the exercise of his said Ordinances? Can any man think that Christ should now after his death, be so far unlike to his first pattern? Surely me thinks none should be so inconsiderate. The holy Rest of the seventh day as it was a typical sign, so I [Page 98] grant it to be abolished, but not without any other in the place of it, but by way of exchange for the next day; And this the blessed Martyr Stephen doth explain to be the truth; for when he was accused for affirming that Jesus of Nazareth should destroy the holy place, and change the Customes that Moses had deliveredAct 6. 14. unto them, Act. 6. 14. his false witnesses did affirm this word Change against Stephen, as if it had been an odious herefie to say so; but how doth Stephen answer to this Accusation? Doth he deny it? No, he doth acknowledge it to be a truth in it self, and therefore in his Oration to the High Synedrion, he doth con­firm this to be a truth, by saying thus to them; Solomon built him a house, Howbeit the most High dwelleth not in Temples made with hands, as saith the Prophet (in Es. 66. 1.) What house will ye build for me, saith the Lord, or what place is it that I should rest in, Hath not my hand made all these things? Act. 7. 47. to 50. with these words Stephen dothAct. 7. 47. conclude his Oration. In these words he doth reprove the High Synedrion, because of their obstinate opposing the former Do­ctrine; for his Doctrine tended to prove that God would not rest locally in a Temple made with mans hands, and so consequently, not in any other outward signs, implying, that God would onely rest in Christ the true Temple, whom they had slain.

His false accusers did repeat (though at unawares) and as itD [...]n. 9. 26, 27. were translate the words of the Angel Gabriel in Dan. 9. 26, 27. namely, that the Messiah should by his death destroy the City and Sanctuary, and cause Sacrifice and Oblation to cease; and this very thing in true effect Stephen had taught, namely, that Jesus of Nazareth should destroy the holy place, and change the Customes that Moses had delivered, and so consequently change the Sabbath; and the Lord from heaven did justifie Stephen for this speech, even in the face of the High Synedrion; for as he looked stedfastly into heaven, he saw the glory of God, and Jesus stand­ing at the right hand of God; And as he avouched this before them all, Act. 7. 55, 56. they that sate in the Council lookedAct. 6 15. Act. 7 55. stedfastly on him, and saw his face as the face of an Angel, Act. 6. 15. And this doth evince, that as Stephen did justifie his Doctrine by the words of the Angel Gabriel, so God did justifie him by making his face to shine before the Council, as the countenance of the Angel Gabriel, by which miraculous glory in his countenance the Council might have seen that his Do­ctrine [Page 99] was warranted by the words of the Angel Gabriel.

Stephen affirmed that which his false witnesses affirmed against him as a blasphemous thing, that Jesus of Nazaret should change the Customes of Moses: Hence I reason thus, If Jesus should do it, then he did not leave it to be done in an arbitrary way by the discretion of particular Churches; But Jesus him­self did it.

Mark the phrase of speaking; Jesus of Nazaret shall change the That Christ Jesus made three main changes in the ten Comman­dements. Customes of Moses: And it is also observable, that Jesus of Na­zaret did make three main changes in the ten Commandements, two in the outward form of his publick worship contained in the second Commandement, and one touching the day of his publick worship in the fourth Commandement.

1 He changed Circumcision and all typical purifyings (which were commanded in the second Commandement) into the Sa­cramental Seal of Baptism.

2 He changed the Passeover, and all typical Sacrifices, which were also commanded in the second Commandement, into the Sacramental Seal of the Lords Supper.

3 He changed the seventh day as it was a typical sign, by translating it to the first day of the week, wherein Christ rose as a Lord and Conqueror of Satans Head-plot, for the day of his publick worship, as the seventh day was at first.

And the Apostle Paul doth reason much after the same man­ner as Stephen did; If (saith he) the Priesthood be changed, there must Heb. 7. 12. of necessity be a change of the Law, Heb. 7. 12. but the Priesthood is changed (for Christ was not of the Tribe of Levie, but of Judah, neither was he made a High-priest by man according to the Law of the carnal Commandement, but (by God) after the power of endlesse life) therefore Christ did not leave it to the power of his particular Churches to change the Ordinances of Moses, but he had power from God to do it; He taketh away the first, that he Heb. 9. 10. might establish the second, Heb. 9. 10. that is to say, Christ onely had power to take away Sacrifices, and all the other Customes of Moses, that so he might ratifie his own Sacrifice in the place of them all, and therefore for the memorial of his Sacrifice, he hath now ordained two Sacramental Seals, which he hath annexed to the preaching of his Gospel; the one he hath appointed as a Sacra­ment of initiation to his Church, and the other as a Sacrament [Page 100] of confirmation to all beleevers: And therefore Christ Jesus hath not now tyed his publick worship▪ neither to typical per­sons, nor to typical places, nor to typical dayes and times, for by his death he hath ended all the Types of his Death; and he hath changed the Priest-hood of Levie into the number of▪ the Elect, Jer. 33. 18, 21, 22. and the typical place of his worship into par­ticular Churches, and into godly hearts, saying, In every place In­cense Mal. 1. 11. shall b [...] offered to my Name, Mal. 1. 11. Joh. 4. 23. Act. 10. 35. And thirdly, he hath changed all the typical Sabbaths of Moses into the Lords day; for though the Sabbath was first given to Adam, the very next day after his Creation and Fall; yet as the holy rest of it was a typical sign, so it must be reckoned among the Customes of Moses, as well as Circumcision was, for (though at the first, Circumcision was given to Abraham long before Moses, yet) it is reckoned among the Customes of Moses, because he wrote first of it as it was a typical sign; So in like fort, though the Sabbath was first given to Adam as a typical sign, yet it is reckoned among the Customes of Moses, because he first wrote of it as a typical sign, Exod. 31. 13. &c. and also Moses doth reckon it among all the other Festival Sabbaths, in Lev▪ 23. therefore it must be abolished by the death of Christ, as well as all the other typical Customes of Moses, by changing it into the Lords day, Col. 2. 16, 17. Gal. 4. 10. Act. 21. 21.

CHAP. XIV.

1 I Do not mean that Christ left the day of his publick worshipReason 1. to the discretion of his Apostles, to appoint what day they thought good in place of the seventh day, though their appoint­ment had been a sufficient warrant for us, knowing by▪ what spirit they were guided; but my meaning is, that Christ himself did appoint the day, and therefore in the day of his Resurrecti­on he did use means to assemble his Disciples together, that he might meet with them, and declare unto them the things that app [...]rtained to the Kingdome of God; he first appeared to Mary Magdalen, and at her second coming to his Sepulchre, he bid her tell his Disciples, that He was risen from the dead, Joh. 20. 17. 18.

Then he appeared unto two of his Disciples as they went from Jerusalem to Emaus, Luke 24. and he proved his Resurrection to them from the Scriptures, and opened their understandings to understand what he said; and this he did to draw them back again to the rest of the Disciples, partly that they might testifie the certainty of his Resurrection, and partly that they might not be absent from the Assembly when he should come unto them, to instruct them further concerning his Death and Re­surrection. And at that Assembly he also opened their under­standings that they might understand the Scriptures which he alleged, for he said [...]nto them▪ Thus it is written, and thus it behoved Christ to suffer, and to rise again from the dead the third day, Luke 24▪ 45, 46.

I grant it was somewhat late in the evening ere Christ came unto their Assembly; but yet that time of the evening is plainly▪ called the same first day of the week, Joh. 20. 19. But the parti­cularJoh. 20. 19. Scriptures, which he alleged to prove his▪ Resurrection, are not recorded▪ neither by Luke nor John; but yet we may gather by consequence, that when he spake of his Death and Resurrection▪ he might well speak how he had ended all Moses Ceremonies, [Page 102] and so consequently how he had ended the typical use of the Sab­bath by his death, and then doubtlesse he would nominate some other day in the place of it, for the use of his publick Worship; or else he had le [...]t it to disorder and confusion, if he had lest it arbitrary to particular Churches.

2 As soon as Christ had ended all his instructions con­cerningReas. 2. his Death and Resurrection, he appointed anotherJoh. 20. 26 meeting on that day seven-night, Joh. 20. 26. and it is evi­dent that this was the second time of his appearing to their As­sembly, because the next time after this is called the third time, Ioh. 21. 14. I confesse, if it can be proved, that Christ had appea­red to them on any other day between the day of his Resurrecti­on and that day seven-night, then his appearing on that day seven-night had not been so remarkable; but seeing hee did not appear any more unto them till that day seven-night, it strongly argues, that he did purposely abstain from them the whole week, to declare his election of that day in the place of the se­venth day; and I am the more confirmed in the truth of this, be­cause this second time of his meeting was not occasioned by any Sabbatical feast of the Iews, for the last day of the feast of Un­leavened bread (which was a chief festival Sabbath) was past two days before this second meeting, and none of the festival days (which doubtl [...]sse his Apostles kept) was any occasion of his meeting with them sooner than the same day seven­night after his Resurrection; it argues therefore that this As­sembly of the Apostles and Disciples was done by Christs dire­ctions; and Luke doth testifie, that Christ did give certain Com­mandements to his Apostles after his Resurrection, being seen of them at times forty days, and speaking that which appertai­ned to the Kingdome of God, Acts 1. 2, 3. now what those Commandements were, and what those things were which hee spake concerning the Kingdome of God, is not recorded; but yet it may be collected from the practise of the Apostles, in that they used the first day of the week for Gods publick Worship in Christian▪ Churches, that Christ did command them to observe that day in place of the seventh day▪ as soon as they were separa­t [...]d from the Iews Synagogues into particular Christian Chur­ches; and we may the rather conceive this to be a true collecti­on, because he did at this present give unto his Apostles a new [Page 103] Commission to preach the Gospel, Ioh. 20. 21, 22. and the Gos­pelJoh. 20. 21 was preached not only in Synagogues on the seventh day, but also in Christian Churches on the Lords Day; yea and b [...] ­fore his Ascension he did again command them, to Preach and Baptise through all the world, Matth. 28. doubtlesse therefore seeing he ordained Baptism as an appendix to the preaching of the Gospel, and as a badge of the Christian Faith in Christian Churches, he would not fail to appoint a solemn day▪ (seeing he had abolished the seventh day by his death) in which day his command of Preaching and Baptising was ordinarily to be per­formed.

And why doth Iohn say, That Christ did many other Signs in the presence of his Disciples, which are not written? Joh. 21. 25. but to teach us that these two times of his miraculous appearing to his Disciples on the first day of the week, when the Doors were shut, are written, that we might beleeve that Jesus is the Christ the Son of God, Ioh. 20▪ 30, 31. and that he hath not only abolished the seventh day by his Death, but that he hath also established his Resurrection-day in the place thereof, in which he arose from the Dead, as the Lord and Conquerour of Satans Head-plot.

Obj. You say, That the second time of Christs appearing was the same day seven-night after his Resurrection; but that cannot be, because John saith it was eight days after, Joh. 20. 26.

Ans. I answer, When Iohns eight days come to bee rightlyJoh. 20. 26▪ understood, it will appear to be no more but seven nights, and this may the better be beleeved, because the Evangelist Luke doth make such a kind of reckoning of days as this is, in Luke 9. 28.Luke 9. 28▪ there he saith, that the day of Christs transfiguration was eight days after his former Miracle, but yet in proper speaking it was no more but seven nights; and this is evident, because Matthew doth make the said space of time to be but six days, Mat. 17. 1.Mat. 17. [...] ▪ This difference must thus be reconciled; Luke counteth into the number of his eight days the day of the former Miracle, and the day of the latter Miracle, wherein Christ was transformed; but Matthew doth not reckon, neither the day of the first Miracle, nor the day of the latter Miracle, but only the six whole days that came between them; so that if you will account Lukes eight days by nights, then there will be found no more but seven nights; but if you will reckon by days Artificial, then if you [Page 104] take a part of the day wherein the first Miracle was wrought, and a part of the day in which Christ was Transfigured, then it was eight dayes, but still it was but seven nights.

In like sort, it was eight dayes from Christs first appearing to his next appearing, as John speaketh, if you count a part of the former, and a part of the latter day into the number, but if you account it by nights, then it was no more but seven nights; so that after a sort it was eight dayes, but yet in true account of dayes natural, which is according to the account of the dayes of the week, it was no more but seven nights. This Interpretation and Reconciliation hath the approbation of divers learned Di­vines, both Ancient and Modern, and none will oppose it but peevish persons that love to seek a knot in a Bulrush.

3 A third Reason that doth perswade me that Christ hath or­dainedReason 3. his Resurrection-day, as the day of his publick worship in the place of the seventh day, is this, namely, because he made choice of the first day of the week, in which he did send the promise of the Father unto his Disciples, Luke 24. 49. Joh. 15. 26.Luke 24▪ 49. Act. 1. 4. Act. 2. 33. For when the day of Pen [...]icost was come (they being all as one together) there appeared unto them cloven Tongues like fire, and it sa [...]e upon each of them, Act. 2. 1. This day of Penticost was the first day of the week, in which he arose from the dead, as it may be calculated by the account of fifty dayes which must take their beginning from the second Sabbath▪ that is to say from the▪ se­cond day of the Feast of Unleavened-bread (or from the morrow after the first Festival day, Lev. 23. 15, 16.) to the day of Penticost▪ Lev. 23. 15, 16. Act. 2. 1. so named of fifty dayes, Act. 2. 1. In the first Festival Sabbath Christ was crucified, the morrow after was the Sabbath, o [...] seventh day, in which he lay in his grave; thence begins the reckoning to the day of Penticost.

Object. It may be objected, that Christ appeared with the promise of the Father to his Apostles on this day, because it was the Festival day of Penticost, rather than because it was the first day of the week.

Ans. I answer, That Christ had abolished the Command for the use of all Festival Sabbaths by his death, and therefore his appearing now was not in honour of that Festival Sabbath, but it was purposely because this day was the first day of the week i [...] which he arose as a Lord and Conqueror of Satans Head-plo [...] ▪ and because he had now ordained it as the day▪ of his publick [Page 105] worship in the place of the seventh day, and in that respect also he made choice of this day to gift them with the immediate gift of Tongues, for the more speedy spreading of the Gospel all the world over, on the first day of the week, as the constant standing day of his publick worship.

I conclude therefore, that the same wonderfull providence that did order the Resurrection of Christ to fall out upon the first day of the week, did order the day of Penticost to fall out at this time on the first day of the week.

And by this Miracle of fiery cloven tong [...]es on this day, Christ did not onely testifie that it was he that gave the Fiery Law at first, when he sounded out the Law in fire at Mount Sinai (which time hath ever since been called Penticost) for the in­struction of his people in faith and holinesse, but also that it was he that would sound out his Law of the glad tydings of the Gospel to all Nations, by this new gift of fiery tongues which he bestowed upon his Apostles whilst they were in a Church As­sembly, for the more effectual, and more speedy spreading of the Gospel in all Christian Churches in every first day of the week; and as an earnest thereof there were three thousand souls conver­ted at this meeting.

4 A fourth Reason that doth perswade me that Christ him­selfReason 4. hath ordained his Resurrection-day for the day of his publick Worship in the place of the seventh day, is this, namely because the Apostle did cause the Christian Churches of Corinth to assemble together on this first day of the week, 1 Cor. 16. 1, 2.1 Cor. 16. 1, 2▪

The Apostle Paul did not now by this Epistle first begin to ap­point this Church to meet together every first day of the week; for he saith, Ʋpon the first day of the week when ye are met together, (namely according to your usual custome) Let every one of you lay by him in store as God hath prospered him, that there may be no gathering when I come, 1 Cor. 16. 2.

Hence it is evident, that the first day of the week, when Chri­stians met together, (or as the Apostles phrase is, when they are met, namely, according to their usual and constant custome) to worship God, then he did exhort them to lay aside something for the poor, for that day was a good day for their souls, and therefore that season was a good season to lay aside something for the poor Saints that were at Jerusalem.

[Page 106]I grant that the word, Every first day, is not fully expressed in the Greek Text, but yet it must necessarily be understood, as it appears by the consequence, for the Apostle did glory of their willing mind to them of Ma [...]edonia, saying, that Achaia (in which Country the City of Corinth was seated) was prepared A yeer ago▪ and that their zeal provoked many, 2 Cor. 9. 2. But how could the2 Cor. 9. 2. Apostle have thus gloried of their zeal, and of their willing mind to them of Macedonia, if they had laid up something but once onely upon some one first day of the week, and no more? (as some would have the Text to speak) doubtlesse therefore they did lay aside something, either every first day of the week (or at least usually) when they were met together for the exercise of Gods worship, and in so doing, their zeal was exemplary to provoke them of Macedonia to imitate their example; and this is the ra­ther to be beleeved, because the Apostle doth still exhort them to perform that duty, 2 Cor. 8. 10, 11, 12.

I conclude therefore, that though the word Every be not fully expressed in the Greek Text, yet that it must necessarily be understood, and therefore the Geneva Translation that puts it in, is to be justified, because it is according to the true sense of the place.

2 Touching this phrase, Let every one of you lay by him in store, I dare not affirm that this is meant of laying up by the Deacons Collection, but I rather think it was done by separating some­thing by way of Vow for the use of the said poor in every ones own hand, (which was as sure a course, as if it had been put into the Box of the poor) for in this phrase [Let every one of you lay by him in store.] The Apostle doth Thalmudize, as relating therein to a certain custome of the Jews in vowing something to the poor; for the Hebrew Doctors say, That Alms is comprehended in the general of Vows; and therefore he that saith thus, Lo this Shekel (or this Shilling) is an Alms, he is bound to give it to the poor out of hand; But if there be no poor present, he is bound to sepa­rate it, and to lay it Up till he find some poor. See Ains. in Deut. 23 21. The Apost [...]e Paul did lay this duty of Vowing up­pon the Churches of Galatia, Corinth and Macedonia, namely, That every one of them should separate something for the poor, and lay it up on the first day of the week when they were met together, for that day was a fitter day for that duty, than any other day of [Page 107] the week: And the Hebrew Doctors do adde this to their for­mer speech, That if a man had purposed (to give such a quantity to the poor) but in his heart onely, he was bound to pay it.

3 Hence it is evident, That the first day of the week, was by Christs Institution the day of publick Worship in place of the seventh day, or else the Apostle would never have given direction to the Churches to separate something for the poor when they were met together on that day, for the Apostle doth professe that in such matters he ordained nothing in the Church, but what he received from the Lord, 1 Cor. 11. 23. And that the things which he wrote unto them were the Commandements of the Lord, 1 Cor. 14. 37. and therefore it follows, that the Church of Corinth and1 Cor. 11. 23. all other Christian Churches did usually meet together on this day by the special Command of Jesus Christ; And seeing the Chur­ches of Macedonia did contribute to the poor Saints of Jerusalem, as well as the Churches of Achaia, no doubt but Paul did order them to do it on every first day of the week, answerable to theRom. 15. 25, 26▪ Churches of Galatia and Achaia, Rom. 15. 25, 26, 27.

And seeing Paul did observe the first day of the week to ad­ministerAct. 20. 7▪ the Lords Supper to the Church at Troas in Phrigia, Act. 20. 7. It doth evidence that he was uniform in ordering all Christian Assemblies to be kept on that day, for Troas was a neighbour Church to them of Galatia, and therefore they kept the same day for Gods publick worship as they of Galatia and Achaia did, Act. 16. 6▪ with Act. 18. 27.

5 A fi [...]th Reason that doth perswade me, that Christ himselfReason 5. hath ordained his Resurrection-day for the day of his publick worship in the place of the seventh day, is the hot contention that many beleeving Jews did make in Christian Churches about the observation of the Jewish Sabbath, for many of the beleeving Jews were still zealous for the observation of Moses Laws, and this contention of theirs doth strongly perswade me that all Christian Churches had laid aside the observation of the Jewish Sabbath, and that they did now observe the first day of the week in the place of it, as I shall more fully explain the matter in Chap. 15.

My sixth Reason, is taken from the title of the Lords day inReason 6. Rev. 1. 10. This title is an evident proof to all men that Jesus Christ himself did ordain the day of his Resurrecti­on [Page 108] in the place of the seventh day; for John in his Epistle to the seven Churches of Asia, doth name it the Lords day, as if it were a day that was familiarly known to the said Churches, though they were many miles distant from each other.

But if it had been a new title of a new day, not yet familiarly known to them, John would have described it to them by some circumstantial demonstration, but in as much as he doth no more but barely name it the Lords day, without any further description of it, It argues that this day (by this time at least) was familiarly known, and grown into frequent use and practise among all the Christian Churches of Asia (for at this time John wrote to the seven Churches of Asia, in the reign of Domitian the Emperor, which was about four and fifty yeers after the death of Christ) by this time I say, the name of the Lords day was familiarly known among all the Churches of Asia, even as the first day of the week was familiarly known long before this to the Churches of Achaia, Galatia, Phrigia, and Macedonia; and doubtlesse as these parts of the world, so many others did know that Christ Jesus had ordained the first day of the week for his publick worship in the place of the seventh day.

And truly John might well call it the Lords day in a double respect.

1 In relation to the day of his Resurrection, because in it he arose from the dead as the Lord and Conqueror of Satans Head­plot, Rom. 149.

2 Because He as the Lord of his Church, and as the Lord of the Sabbath, did ordain this day, to be the day of his Publick Wor­ship in the place of the seventh day, to the end of the world.

And in both these senses David might well say, This is the day Psal. 118. 24. which the Lord hath made, let us be glad and rejoyce in it, Psal. 118. 24. The Builders, the Scribes and the Pharisees, put christ to death as an outcast Malefactor; But this stone which the Builders resused, is be­come the head of the corner; for by his Resurrection he is become the Lord and Conqueror of Satans Head-plot, Now this is the day that the Lord hath made, let us be glad and rejoyce in it. Compare with this Psalm, our Saviours Exposition in Mat. 21.

3 Why should not the title of the Lords day, be as good an evi­dence that Christ was the Institutor of it in the place of the seventh day, as the title of the Lords Supper is, That Christ [Page 109] was the Institutor of it in the place of the Passeover?

A seventh Reason that doth perswade me that Christ himselfReason 7. hath ordained his Resurrection-day in the place of the seventh day, is, because God had determined beforehand (as it appears by the Predictions of the Old Testament) that he would in the dayes of the Gospel sanctifie some standing day for his publick worship in the place of the seventh day.

1 It was Prophesied that in the dayes of Christ, his people should come willingly at the time of assembling in holy beauty, Psal. 110. 3. I think none will deny these words to be uttered as aPsal. 110. 3. plain Prophecie that the Christians of the New Testament must observe a certain day for the exercise of Gods publick worship in the place of the seventh day, and of all their other Sab­baths.

2 God calleth the Worship of the New Testament by the name of the Sabbath, Es. 56. 2, 4, 6. implying thereby, that we Chri­stiansEs. 56. 2. 4. 6. shall not onely have a certain form of outward worship according to the second Commandement, but also that we shall have a certain known day for the exercise of the said worship according to the fourth Commandement.

3 It is Prophesied that Christians shall have more Sacrifices in their Sabbath, than the Jews had under Moses Law, Ez [...]k. 46. 4, 5.Ezek. 46.4, 5. compared with Numb. 29. 9, 10. This mystical speech doth im­ply, First, that Christians shall observe a certain form of publick worship: And secondly, that they shall observe a certain day for the exercise of that publick worship.

And truly it argues to me that God hath given over such men to a senselesse mind, that though they are forced to grant that Christ hath ordained a certain form of publick worship, yet do deny that Christ hath ordained a certain day for the exercise of that publick worship: I cannot see how they can be separated, without apparent hazard of barbarous confusion to Gods pub­lick worship.

4 It is Prophesied that the peoples shall be gathered together, and the Kingdomes, to serve the Lord, Psal. 102. 22. And that from month to month, and from Sabbath to Sabbath, all flesh shall come to worship before me saith the Lord, Es. 66. 23.Es. 66. 230.

These Scriptures do plainly teach us these two Doctrines.

1 The utter abrogating of all Moses typical worship in the [Page 110] dayes of Christ, because it is not possible for all Peoples, and Na­tions to come to Jerusalem from month to month, and from Sabbath to Sabbath, to worship before the Lord there.

2 These words imply, that the Christians of the New Te­stament shall be very active in Gods worship, and in the ob­serving of some known publick day for the exercise thereof.

An eighth Reason that doth much perswade me that Christ hathReason 8. ordained his Resurrection-day, for the day of his publick wor­ship in the place of the seventh day, is taken from the Mystical number Eight; for the day of Christs Resurrection in a conti­nued reckoning of dayes, is the Eighth day; For he rested all the seventh day in his Grave; and the next day being the Eighth day in order of dayes, he arose as an absolute Conqueror, and the Mystical number of Eight is a day of perfection in the Law, and therefore a fit type of the perfection of Christ by his Resur­rection on the Eighth day.

1 No creature by the Levitical Law was allowable for sacri­ficeReason 1. Lev. 22. 27. Exod. 22. 30. untill it was eight dayes old, Lev. 22. 27. Exod. 22. 30.

I cannot but wonder why the Lord did refuse it as seven dayes old, seeing the seventh day was the day of Gods perfect rest from all his works, for then he rested in Christ that had made all perfect again after Adams fall by his Propitiatory Sa­crifice of Attonement.

But when I consider again that his Propitiatory Sacrifice was not evident to be perfect untill he rose again from the dead, as the Lord and alone Conqueror of Satans Head-plot on the first day of the week, which day is also called the Eighth day by John, Joh. 20. 26. Joh. 20. 26.

I say by this consideration, my wondring is staid, and I do rather wonder at Gods wise Providence that would not accept any young beast as a perfect beast for Sacrifice untill the eighth day, doubtlesse it was in relation to the manifestation of the per­fection of Christ his Sacrifice by his Resurrection on the eighth day. For though the number seven be a perfect number in some respects, yet in other respects, the number eight is a more per­fect number.

The Youngling must continue under the Dam seven dayes; during which space of time the Hebrew Doctors did call it Lacking Time, because in that space it was not perfect for Sa­crifice, [Page 111] Although the Sabbath had passed over the head of it; But on the eighth day it was accounted perfect, and then, and not till then, it was accepted in Sacrifice. Therefore in the case of Sa­crifices of Attonement the number seven was not so perfect as the number eighth; And what can this degree of perfection on the eighth day resemble fitter than the manifestation of the perfection of Christs propitiatory Sacrifice by his Resurrection on the eighth day: And truly, if he had not risen from death to life the next day after the seventh day, his Sacrifice of Attonement by his death had been lost and vain, 1 Cor. 15. 17. And answe­rable to the said eighth day, John doth call the day of Christ his Resurrection, the eighth day, Joh. 20. 26. The Providence of God so guiding his Pen, as pointing out unto us backward, to the perfection of the mystical number eight in Moses Law.

My second Reason why the number eight did typisie the dayReason 2. of Christs Resurrection, as more eminent than the seventh day, is taken from the Law of Circumcision which was so strictly tied to the eighth day, that though the eighth day did fall out upon the Sabbath day, yet they must prefer the doing of the act of Circumcision, because it was the eighth day, rather than the act of rest, because it was the seventh day, Joh. 7. 22. And the He­brew Doctors do affirm that Circumcision in the time thereofJoh. 7. 22. drives away the Sabbath; that is to say, A man must omit to keep the rest of the Holy Sabbath to circumcise his child on the eighth day; if the Sabbath be the eighth day, seven dayes together the young Infant was in his blood of uncleannesse, but on the eighth day it must be circumcised for the full cleansing of it from all the pollution that did accompany it in the birth.

And Rab. Menachem on Gen. 17. saith, Circumcision was there­fore done on the eigth day, that the Sabbath might passe over it, for there is no eighth day without a Sabbath; and then as soon as it was circumcised, it was accounted as a new creature, as if it were risen again from death to life, and this did typifie our first resurrection from the death of sin, to the life of grace, by ver­tue of Christa Resurrection, whose Resurrection-day is called the eighth day, as I have ere-while noted from Joh. 20. 26.

A third Reason is taken from the consecration of the Priests,Reason 3. their persons were not perfectly consecrated to minister in their [Page 112] office untill the eighth day, Lev. 8. 33. 35. Lev. 9. 1. Ezek. 43.Lev. 8. 33. 45. 26, 27. In like sort, the Person and Sacrifice of the Mediator was not declared to be fully accepted untill his Resurrection on the eighth day.

A fourth Reason is taken from the perfect cleansing of theReason 4. Leper on the eighth day, Lev. 14. 8, 9, 10. And from the cleansingLev. 15. 13, 14. of unclean Issues, Lev. 15. 13, 14. And from the cleansing of the polluted Nazarite, Num. 6. 9, 10. And from sundry such like In­stances, where no perfect cleansing was made untill the eighth day; then, and not till then, their persons and sacrifices were ac­ceptable unto God, as persons that were newly risen from death to life; doubtlesse this full acceptance of them & of their Sacrifices on the 8th day, did typifie the full acceptance of Christs Person, and Sacrifice, which was declared by his Resurrection on the eighth day, for he rose from the dead on the next day after the seventh day.

A fifth Reason is taken from that special eighth day of the FeastReas. 5. of Tabernacles which was called also a Sabbath day: This day was called the last day of the Feast of Tabernacles; and it had a Commandement by it self above the other seven dayes, because it was a greater Sabbath than any of the rest, and in that respect John doth call it the great and last day of the Feast, Joh. 7. 37.Joh 7. 37. And all the Tribes of Israel were bound to observe this day with a general Assembly above the other seven dayes, Deut. 31. 10, 11. 2 Chr. 7. 9. Neh. 8. 18. And that Assembly is called a General As­semblyNeh. 8. 18. by the Seventy, in Amos 5. 21. And by allusion to that term the Apostle Paul calls all the Israel of God, The General Assembly of the first-born, Heb. 12. 23.Amos 5. 21. Heb. 12. 23.

And why was this eighth day made more eminent than all the other seven dayes? but to type out unto us the eminency of the Resurrection-day of Christ above the seventh day for the ex­ercise of Gods publick worship to the worlds end; and the New Testament doth tell us of a great number of Christians that were gathered into a great Church Assembly on this day at Jerusalem Act. 2. 41. And this great Assembly was from divers parts, and quarters of the world, for many of the dispersed Jewes that did beleeve, resorted to Jerusalem from remote Countries at Festival times, and many that were converted to the faith did there con­tinue, untill they were dispersed again at the death of Stephen, which dispersion God turned to the further enlargement of his [Page 113] Church for many of these dispersed Disciples preached the Gospel in sundry parts of the world where they travelled, and by that means a multitude, both of Jews and Heathens, became Chri­stians, and these Christians, in time made many Christian Church-Assemblies, and they all used to meet together on the first day of the week, which was the next day after the seventh, and so it was the eighth day, which was typified by the eighth and last day of the Feast of Tabernacles.

A sixth Reason is borrowed from the Jubilee Yeer which byReason 6. Gods special Providence was ordained to be in the eighth yeer after the seventh seven, and this sabbatical yeer was ordained to be a greater Sabbath than the seventh seven, because it was or­dained to give a more full deliverance to Gods people than the seventh seven, Lev. 25. 4, 8, 20.Lev. 25. 4.

The seventh seven was the forty and ninth yeer, and the next yeer after the seventh seven was the eighth yeer, and it was also the fiftieth yeer, or the Jubilee yeer.

And both these Sabbatical yeers thus succeeding each other do most lively point out unto us, how the Lords Resurrection-day (by which we have a full J [...]bilee of deliverance from Satans Head-plot) should succeed the Sabbath, or seventh day.

Three things are remarkable touching the number Eight.

• 1 That the number Eight was mystical as well as the num­ber Seven.
• 2 That the number Eight was a number of perfection as well as the number Seven.
• 3 That the number Eight was a Sabbatical number as well as the number Seven.

Now seeing these things have been made cleer, and cannot be denied, how can it be denied, but that the number eight must needs have relation not onely to the Resurrection of Christ on the eighth day (that is to say on the next day after the seventh day) but also that the said day must be established as a Sabbatical day among Christians in the New Testament in the place of the seventh day?

II It is no lesse wonderfull that four Sabbaths did meet together and succeed each other at the death and Resurrection of Christ.

1 Christ did make his soul a P [...]op [...]atory Sacrifice of At­tonement for our full Redemption from Satans Head▪ plot on a [Page 114] Festival Sabbath (namely on the first day of the Feast of Un­leavened-bread) and this day John calls a High Sabbath, Joh.Joh. 19. 31. 19. 31.

2 Christ rested all the Sabbath or seventh day, namely, his body rested in his grave, and his soul in Paradise.

3 On the first▪ day of the week he [...]rose again from the dead as the Lord and Conqueror of Satans Head-plot; and in this respect, he being the Lord of his Church, and the Lord of the Sabbath, did ordain it for the day of his publick worship in place of the se­venth day to the end of the world.

4 God by his eternal Counsel ordained, and Christ in obedi­ence to his Fathers will accomplished his Death and Resurrection in a Sabbatical Yeer of Jubilee.

And this Sabbatical Jubilee is also called, The acceptable Yeer of the Lord, Luke 4. 19. And from the typical signification of theLuke 4. 19. Jubilee-deliverance, the Hebrew Doctors did fore-see and fore­say, to the admiration of con [...]iderate Christians, That the Divine Majesty would be to Israel in a Jubilee, Freedome, Redemption, and Fi­nisher of Sabbaths. See Zehar on Lev. 25. Col. 2. 10. fol. 53. And to admiration also Kimchi upon Ezek 40. saith, That the Messiah Re­deems in a Jubilee. See H. Bro. in Req. p. 13. and in Sinai-sight, Yeer of the World, 2560.

III Who can but admire also at the wonderfull Providence of God, 3 The Resur­rection of Christ fell out so, that it was made famous by three re­markable dayes. that the day of Christs Resurrection should fall out so, as that it should be remarkable by three famous daies?

1 It fell out upon the first day of the week.

2 It fell out upon the eighth day.

3 It fell out upon the third day.

1 Christs Resurrection fell out upon the first day of the week wherein God created light out of darkn [...]sse, and on that day Christ did arise out of his darksome grave to give light to the world, Joh. 1. 9. Joh. 8 12. and so he made that day which was first in order in the Creation, to be first in dignity by the work of his Resurrection; he made that day which was the first fruits of time, to be the first fruits from the dead, 1 Cor. 15. Col. 1. 16.

2 Christs Resurrection fell out upon the eighth day, namely, on the next day after the seventh day, which is the eighth day, the eighth day was ordained by Moses Law, to be a day of per­fection, [Page 115] above the perfection of the number seven, which I have noted, might well be to typifie the day of Christs Resurrection to come in the place of the seventh day.

3 Christs Resurrection fell out on the third day after his death, and so Christ opened and alleged from the Scriptures that he must rise again from the dead on the third day, Luke 24. 45, 46. and doubtlesse the Resurrection of Isaac on the third day, was a rare type of the Resurrection of Christ upon the third day, for Isaac is said to have been offered, Jam. 2. 21. and to have been rai­sedJam. 2. 21. up again from the dead after a sort on the third day, Heb. 11. 19. for it was the third day from their coming out to sacrifice,Heb. 11. 19. when he and his Father Abraham came to the place of perfor­mance, and from that action the Hebrew Doctors do gather that the third day is mysterious in Scripture. There are many a three days say they in Scripture, of which one is the Resurrection of the Messiah. See Ains. in Gen. 22. 4. See also H. Bro. in his Reduction inGen. 22. 4. Dan. 9. and Christ himself did fore-tel that On the third day he should be perfected, Luke 13. 32. his meaning must needs be that Mediato­rialLuke 13. 32. Sacrifice of Attonement should be declared to be perfect by his Resurrection on the third day.

CHAP. XV.

THe Apostles knew well enough that Christ had ordained his Resurrection-day as the day of his publick Worship, in place of the seventh day, and therefore in that respect they ap­pointed all Christian Churches to observe that day for Gods publick Worship, and yet notwithstanding they still resorted to Gods publick Worship on the seventh day in the Jews Syna­gogues, for a certain space of years after the death of Christ; I say, for some space of time the Apostles did allow by way of permission the use of the Sabbath, or seventh day, yea they did allow of the use of Sacrifices also in the Temple for a time, for they knew that as long as Christ was willing to suffer the Tem­ple to stand undestroyed, that he was willing to suffer and per­mit the use of Sacrifices and Sabbaths, and therefore for the weaknesse sake of many beleeving Jews, that did as yet remain in their old Synagogues, the Apostles did see it convenient to allow of the use of the seventh day for Gods publick Worship in their Synagogues, according to their ancient known custom; yea moreover the Apostles did see it convenient to allow of the use of Circumcision, and of all the other Customs of Moses also for a time, for the weaknesse sake of many ten thousand Iews that did beleeve in Christ, because that many of these beleeving Iews did still continue to be zealous assertors of the customs of Moses Law, Act. 21. 20. for many of these beleeving Iews wereActs 21. 20 not only eminent for faith in Christ, but also they were eminent for zeal in Moses Law, as we may see in the example of Ananias that opened Pauls eyes; It is recorded of him, that he was a god­ly man, as pertaining to the Law, Act. 22. 12, and it is also re­corded, that there were divers other Iews that did beleeve in Christ, and yet they still continued zealous not only for Cir­cumcision, but also for all the other customs of Moses, Act. 15. 5.Act. 15. 5. 24 [Page 117] and it was for the sake of these beleeving Iews that as yet remai­ned in Synagogues, that the Apostles did by way of permission allow of the use of the Sabbath day in their Synagogues till a convenient time of Reformation.

And out of this consideration it was that the Apostles in their Decrees at Ierusalem, did not absolutely forbid the use of Cir­cumcision, Acts 15. and out of this consideration it was, that Paul took liberty to Circumcise Timothy, that so he might there­by win the affection of the said Synagogues where some belee­ving Iews were, to his person and Ministry, Act. 16. 3.Acts 16. 3

Yea a long space after the death of Christ, he did by the ad­vice of the Apostle Iames take upon him to be a Consort with four men, that took upon them a Levitical vow, namely, the Naza­rites Vow; and Paul did well-nigh observe all the days of Purifi­cation according to the custom of Moses Law; and he was also ready prepared to pay his part and share of their Sacrifice to beSee Ainsw. in Numb. 6, 18 offered in the Temple, had not the Malignant Iews hindered him, by apprehending his Person, in a sudden rage against him for pol­luting the holy Temple, as they surmised, Act. 21. 24. And forActs 21. 24 this very reason the Apostles made no scruple at all to preach on the Sabbath, or seventh day, in the Iews Synagogues, for in the Synagogues the Iews observed no other day but the seventh day, as it is evident by Acts 13. Acts 16. Acts 17. Acts 18, &c. The A­postles therefore made no scruple, but did gladly take the op­portunity of their old Sabbath, to preach unto them in their Synagogues, by the means whereof they converted many ten thousand Iews unto Christ; and after conversion the Apostles left them to continue still in their Synagogue-Assemblies, untill the malignant Iews did persecute them, and then the Apostles did advise them to separate from the Synagogue, and so to joyn themselves into particular Christian Churches, where they were directed to observe the Lords Day in the place of the Jewish Sab­bath, for in those Heathen Countries where Paul preached in the Iews Synagogues, the Heathen Governours (by Gods special providence) left the Iews to the free liberty of their own Con­sciences, to use what Worship, and what day of Worship they pleased, and in that respect the Christians had as much liberty to observe the Lords Day in their Church-Assemblies, as the Iews had to observe their Sabbath in their Synagogues; and therefore [Page 118] as soon as the beleeving Iews and Proselites of Thessalonica were persecuted by the malignant Synagogue, they joyned into a Christian Church-Assembly by themselves, Acts 17. 4. and soActs 17. 4 Acts 18. 17 Acts 19. 9 the beleeving Iews and Proselites of the Synagogue of Corinth did the like as soon as they were persecuted, Act. 18. 17. and the Christian Iews and Proselites of Ephesus did the like, Act. 19. 9. These, and all the other beleeving Iews of the other Synagogues, did separate themselves from the malignant Synagogue as soon as they were persecuted, and joyned themselves into several Chri­stian Churches, and then they kept their Church-meetings on the Lords Day, and not on the Sabbath Day; for the Apostles did open and allege unto them, that the Iewish Sabbath was a­bolished by the death of Christ, and that Christ had instituted his Resurrection-day in the place of it, for the day of his publick Worship.

Obj. Here it may be demanded, How can it be proved, that the A­postles did instruct the beleeving Jews and Proselites in the observation of the Lords Day.

Ans. It is evident enough by the opposition which some ofThe oppositi­on wh [...]ch some of the belee­ving Jews made in Christian Churches or their not ob­serving of the Jewish S [...]b­bath ▪doth fully p [...]ove, that the Christian Churche had c [...]st off the Jewish S [...]b­ba [...]h▪ and that they observed the Lords Day in the place of it. the said beleeving Iews did make against the Apostles, and the Christian Churches, for the not observing of the Iewish Sabbath, for it is evident that many of the said beleeving Iews did still ear­nestly contend, not only for the observation of the Iewish Sab­bath, but also for the observation of all the other customs of Moses; but if the said Christian Churches had not altered the day of their publick Worship, the said beleeving Iews had not had any occasion at all to contend for the observation of their wonted Sabbath Day; therefore by their earnest contending for the observation of the Iewish Sabbath, it appears, That the Chri­stian Churches did by the Apostles directions observe the Lords Day for Gods publick Worship; I say, the earnest contention that some certain Iews which did beleeve, did make against the Christian Churches for their not observing of the Iewish Sabbath, doth fully prove to my understanding, that the said Christian Churches h [...]d laid aside the use of the Iewish Sabbath, and did make use of the Lords Day only for the use of Gods publick Wor­shi [...] ▪ a [...] I shall explain i [...] by and by.

B [...] y [...] I have also affirmed▪ that the Apostles did allow of the observation of the Iewish Sabbath in the Iews Synagogues, and [Page 119] that they did gladly imbrace the opportunity of that day, to preach unto them for their conversion to the faith of Christ.

And so for a time the Apostles did observe two Sabbaths toge­ther, namely, the Iewish Sabbaths, in preaching to them in their Synagogues, and the Lords Day, in preaching to the converted Iews and Proselites in their Christian assemblies.

And this their practise was as allowable for a time as Iohns Baptism was with Circumcision for a time; for Apelles was Baptised with the Baptism of Iohn after he had been Circumcised, Acts 19. 3. and Christ himself was Baptised of Iohn in Iordan after he had been Circumcised; yea which is more, it was after that Christ had ordained Iohns Baptism, as a Sacrament of ini [...]iation into the Christian Church; and Paul did Circumcise Timothy, who doubtlesse had been formerly Baptised into the Church of Christ.

Obj. Why did the Apostle Paul circumcise Timothy, seeing hee had formerly been baptised into the Church of Christ?

Ans. Doubtlesse hee did not Circumcise Timothy out of any Conscience to the necessary use of Circumcision, as the Iews Sy­nagogues did, but because Paul and Timothy were to be conversant in the Synagogues, where they observed the Sabbath, and Cir­cumcision, therefore Paul did it meerly out of Christian Wis­dom and Providence, that he might thereby win the Iews the more to respect his Person and Ministry, Act. 16. 3. for Paul desi­red to be conversant in the Iews Synagogues as much as might be, but he knew he could not be admitted to converse with them in their Synagogue▪ Worship, having Timothy an uncircumcised Grecian for his companion, unlesse he was Circumcised, for uncir­cumcised Persons might not be admitted to [...]amiliar converse with them in the exercise of Religion, Acts 10. 28.

Therefore seeing the Apostles saw cause to allow of the use of Circumcision by way of permission for a time, after that Christ had ordained Baptism, as the only Sacrament of initiation into his Church, they might by the same reason allow of the Iewish Sabbath in their Synagogues, though not in their Christian Churches, no more than they might allow of the use of Circum­cision in their Christian Churches, for Paul would not C [...]rcom­cise Titus to please some zealous Iews in the Christian Church, though he did Circumcise Timothy for the Synagogues sake, [Page 120] Gal. 2. 3, 4. And in this respect (though the observation of the Sabbath was fully ended virtually by the Death of Christ, and not permitted in the Christian Churches, yet) Christ was plea­sed to permit the use of it to his Apostles in the I [...]ws Synagogue [...] for a time, namely, as long as they had opportunity to preach to the Iews in their Synagogues, and in that respect it pleased Christ Jesus to blesse the preaching of the Apostles and Disciples in their Synagogues upon their Sabbath Day, to the conversion of many thousand Jews, though many of them after their con­version did still continue ze [...]lous for the Law, even after separa­tionActs 21. 20 Acts 15. 5. 24. Jam. 1. 1 into Christian Churches, Acts 21. 20. Acts 15. 5. 24. Jam. 1. 1. 1 Pet. 1. 1. and their zeal to Moses Law, they did witnesse to all men, in that many of them did still resort to Ierusalem, to observe the festival Sabbaths, as some of them did in Acts 2. 5. and in this respect it was that Paul in relation to the Syna­gogue chiefly did tender their weak Consciences, saying, To the Iews I became a Iew, that I might win the Iews, and to them that were under the Law as though I were under the Law, 1 Cor. 9. 20. but in1 Cor. 9. 20 Gal. 2. 5 the Christian Churches Paul would not allow of any Jewish cu­stoms, Gal. 2. 5.

Now this practise of the Apostles in observing the Jewish Sab­bath for a time in their Synagogues▪ doth no more dis-approve the changing of the Sabbath into the Lords Day, than it dis-approves the changing of Circumcision into Baptism; for after that Christ had ordained the Sacrament of Baptism as one of the Seals of the New Covenant, the Apostles did still allow of the pra­ctise of Circumcision (namely in relation to their Synagogues, but not in relation to Christian Churches) and of all the other customs of Moses also by way of permission, for a time.

But as soon as the Apostles did but once perceive that many of the said beleeving Iews grew stiff and sturdy, for the observa­tion of Moses Ceremonies in Christian Churches, much like un­to the malignant Iews in the Synagogues, then Paul and the o­ther Apostles also grew resolute to oppose the practise, not only of Circumcision in the Christian Churches, but of the use of the Sabbath, and of all the other customs of Moses also, Gal. 2. 5. and thereupon many beleeving Iews did oppos [...] Paul, but yet the o­ther Iews of the malignant Synagogues did hate Paul much more for his D [...]ctrin, for they sought opportunity to lay hands [Page 121] on him that they might put him to death, and therefore they accused him to Felix, saying, Certai [...]ly wee have found this man a pestilent fellow, and a mover of sedition among all the Jews throughout the World, and a chief maintainer of the Sect of the Nazarites, Acts 24. 5.Acts 24. 5

In like sort Stephens Accusers testified against him, saying, that he had affirmed, That Jesus of Nazaret should destroy their holy place, and change the customs of Moses, Act. 6. 14. And when Paul cameActs 6. 14 to Rome, the Jews told him there, That this Sect was every where spoken against, Acts 28. 22. and when Paul came to Jeru­salem, Acts 28. 22 James told him, That the Jews were informed that hee taught the Jews which were among the Gentiles, namely the Christian Churches, that they should forsake Moses, and not live after the customs, Acts 21. 21. and the Jews of Asia said, This Act. 21. 21, 28 man teacheth all men every where against the People, and the Law, and this place, Acts 21. 28. By these, and such like testimonies it is e­vident, that Paul did mightily cry down the observation of all Moses customs in all Christian Churches.

And this is further evident also by Pauls down-right reproofs to the Churches of Galatia, Gal. 2. 3, &c. Gal. 3. 1. &c. Gal. 4. 9, &c. Gal. 5. 1, 2. but especially mark the manner of his phrase in his reproof in Gal. 4. 9, 10, 11. There he calls all the customsGal 4. 9, 10, 11 of Moses but weak, and poor rudiments, whereunto as from the beginning yee will be in bondage again (as from the beginning of your conversion, when you lived in the Synagogues) Yee ob­serve days, and months, and times, an [...] years, I am in fear of you▪ lest I have bestowed on you labour in vain. The Apostle by four Phrases doth enumerate all the solemn Holy-days that were commanded by Moses, the observation of all which he opposeth in Christian Churches.

1 Yee observe days; by Days he means, That some of the belee­ving Jews among them had perswaded the Churches of Galati [...] to observe their old weekly Sabbath▪ Days for the exercise of their publick Worship.

2 By Months he means, That some of the beleeving Iews a­mong them had perswaded them to make conscience in obser­ving the first day of every new Moon for the publick Worship of God.

3 By Times he means, That they contended for the observa­tion [Page 122] of the three solemn Festival Sabbaths, by resorting if they could to Ierusalem, where those three Festival Sabbaths were to be observed. And,

4 By Years he means, That they contended for the observa­tion of that solemn Fasting-day, called the day of Attonement, which always fell out upon the tenth day of the seventh Month. These were all the set Days, and solemn Times which were com­manded in Moses Law, in Levi [...]. 23.

I do not mean that the said beleeving Iews did contend for the observation of the two last▪ named Sabbaths, by offering sacrifi­ces upon the days appointed by Moses, in their Christian Chur­ches, for all the Iews in general did hold it utterly unlawful, yea they held it to be death to offer any sacrifice after the Temple was built, in any Synagogue, or in any other place save in the Temple it self.

But my meaning is, That the said beleeving Iews did contend for the observation of the two first sorts of days in their Christi­an Churches, as the only lawful and commanded day [...] for Gods publick Worship; for the manner of the Iews was to observe e­veryActs 15. 21 seventh day in their Synagogues, Acts 15. 21. and their manner was to observe every first day of their New Moons, not only at the Temple, but also in their Synagogues, and places of publick Worship, where the Word of God was used to be prea­ched, 2 King. 4. 23. but the Apostle Paul doth oppose the obser­vation of these days in Christian Churches as much as he doth the other, and therefore he wrote to the dispersed Hebrews, that pro­fessed Christianity, that the former Covenant which stood in the outward observation of Moses ceremonies waxed old, and wasHeb. 8. 13 ready to vanish away, Heb. 8. 13. and also in Heb. 13. 9. He exhorts them, not to be carried abut with diverse and strange Doctrins, (namely, not to be carried about to the observation of Moses Ceremonies) for (saith he) it is a good thing that the heart bee established with Grace, and not with Meats, which have not pro­fi [...]ed them that have been exercised therein; and in chap. 9. 10. he calls the observation of Meats and Drinks, and divers Wash­ings, carnal Ordinances, imposed unto them, until the time of Reformation, which time of Reformation was already come.

And also he exhorteth the Colossians, saying thus; Let no man [Page 123] therefore judge you in meat or drink, or in respect of an holy day, or of the New Moon, [...]r of the Sabbaths, which are a shadow of things to come, but the Body is Christ, Col. 2. 16, 17. Col. 2. 16, 17

In these words the Apostle doth exhort them, not to let any man to rule over them as Judges of their Christian liberty, by inforcing and perswading their Consciences to the observation of Moses ceremonies, seeing they were but shadows of something to come, namely, they were but shadows of somthing to be fulfilled by Christ; for Christ the Body was already come in the place of them all; yea saith the Apostle, Let no man beguile you of your prize, Col. 2. 18▪ 20 namely, of that precious liberty which Christ by his Death hath purchased for you, from the bondage of Moses ceremonies, v. 18. and then he passeth his sentence against the Authors of their di­sturbance, saying, They are but self-willed in humblenesse, &c. and then in ve. 20. the Apostles conclude thus, If ye be dead with Christ from the decrees of the world (if you beleeve that Christ by his death hath ended decrees) why as though yee lived in the world (namely in the obser­vation of Moses ceremonies, which were composed but of world­ly things, and in that respect the Sanctuary is called a worldly Sanctuary, Heb. 9. 1.) Follow yee decrees, &c.

That which I aym at by this discourse is this, namely, to de­clare, that there were some beleeving Jews in the Church of Colosse that did earnestly contend (not only for the observation of Moses ceremonies in general, but also that did in particular contend) for the observation of the Jewish Sabbath, as the only commanded day of Gods publick Worship in Christian Chur­ches; and hence I infer, that these beleeving Jews needed not to have contended so earnestly for the observation of the Jewish Sab­bath, if the Apostles had not laid the observation of it aside, and required Christian Churches to observe the Lords Day for their Christian assemblies, in the place of the seventh day.

Obj. 2. I conceive these beleeving Jews did not contend for the ob­servation of the Jewish Sabbath, as you think, but for the observation of the other Festival Sabbaths; against which only the Apostle doth speak.

Ans. 1. If you will grant, That the Apostle doth exhort the Church of Colosse not to submit their Consciences to the obser­vation of their Festival Sabbaths, then much more doth he ex­hort them not to submit their Consciences to the observation of [Page 124] their weekly Sabbaths, or seventh day; for the weekly Sabbath was a typical sign as well as their other Festival Sabbaths, and therefore the death of Christ doth abolish them all alike.

2 And more particularly I answer, That Pauls meaning by the word Sabbaths, in Col. 2. 16. doth not (as I conceive) point outCol. 2. 16 any other Sabbath but the seventh day only; for Paul doth enu­merate all the several sorts of their Holy-days under these three several expressions; First, saith he, Let no man judge you in respect of a Holy-day; Secondly, Or of the New Moon; Thirdly; Or of the Sabbaths.

1 Under the term Holy-day the Apostle doth comprehend their three yearly Holy-day Feasts; for there are no other solemn commanded Holy-days in Moses, except the New Moon, and the ordinary Sabbath days, and these are not included in the term Holy-day, because they are distinguished, and sorted out from them by other distinct terms; neither doth the Apostle comprehend any human Holy-days in this number, such as were sometimes commanded by their Sanedrim (upon some special occasions) as the days of Purim were, Est. 9. and as the day of Dedication was, Job. 10. 22. for these temporary Holy-days mustJoh. 10. 22 not be Co-partners with the said yearly standing Holy-days of Moses; neither do I think that the Apostle doth now forbid the observation of such occasional temporary Holy-days in Christian Churches; but the Apostle doth out of all doubt dehort them from the observation of their three Festival Holy-days; therefore by the term Holy-day, which the Apostle distinguisheth from the two other sorts of Holy-days, namely from the New Moon, and from the Sabbath, he must needs mean no other but the said three yearly Festival Holy-days.

2 By the New Moon the Apostle means the first day of every New Moon, which the Jews observed in all their Synagogues, as a constant Holy-day for the hearing of Gods Word preached in all the costs of Israel, Numb. 28. 11. 2 King. 4. 23.

3 Therefore the term Sabbaths must needs mean their weekly Sabbaths, which some Christian Jews that still remained zealous for the Law, did labour tooth and nayl to perswade the Church of Colosse to observe for the day of their publick Worship; but the Apostle told them, that all this Bill of Decrees Christ had wiped away by his death, Col. 2. 14.Col. 2. 14

[Page 125]3 It is yet further evident that these three terms in Col. 2. 16. do fully comprehend all the Holy-dayes that are in Moses, because Moses doth comprehend them all in three the like termes in Num. 10. 10. Ye shall sound an Alarm, (1) In the day of your Glad­nesse; Num. 10. 10. And (2) In your Solemn Feasts; And (3) In the beginning of your months.

Though these three termes are not placed in the same order that Paul doth his in Col. 2. 16. yet they must needs comprehend all the Ceremonial Sabbaths, or Holy-dayes of Moses: For first, by the day of their Gladnesse, Moses doth mean such a day of glad­nesse, as he doth distinguish from their Solemn Feasts, and from their New Moons; which distinction ought not to be sleighted; And therefore Baal Hattarim understands it of the Sabbath day. And indeed no day hath the preheminence of gladnesse to this day, for it was first ordained to be a day of rest to God, because he had established Adams happinesse, and the Government of the whole Creation on the Promised Seed, who had undertaken to break the Devils Head-plot, and therefore he rested in the Media­tor, and was refreshed, and it was a typical sign of faln mans resting on the Mediator for his Redemption from Satans Head­plot, and therefore it was the first great day of gladnesse to faln Adam, and therefore as I have formerly noted, the seventh day is placed among the Festival Sabbaths in the first place, as the chiefest day of gladnesse, Lev. 23. 3.Lev. 23. 3.

And indeed no other day can be meant by the day of gladnesse, but the Sabbath or seventh day, and the reason is plain, because all the other Holy-dayes in Moses are fully comprehended in the other two termes.

4 Solomon in 2 Chron. 2. 4. doth expound the said three termes,2 Chron. 2. 4. by shewing the solemnity of all the sorts of Holy-dayes in the Temple-service, for he built a Temple to the Lord, namely, To burn sweet incense before Him, and for the continual Shew-bread, and for the Burnt-offerings of the morning and evening, (1) On the Sabbath dayes. (2) In the New Moons. And (3) In the Solemn Feasts of the Lord. This is a perpetual thing for Israel. And moreover the He­brew Doctors say, That they did blow with the silver Trumpets in the Sanctuary, (1) Over the Burnt-offerings of the Sabbaths. (2) In the New Moons. And (3) in the Solemn Feasts.

By these two Scriptures compared together with Col. 2. 16. [Page 126] and with Gal. 4 9, 10, 11. It is evident that all the solemn Holy-dayes in Moses are comprehended under the said three termes; And ther­fore by the term Sabbaths in Col. 2. 16. as it is distinguished from the New Moon, and a Holy-day, must needs be meant the weekly Sab­baths onely, which some Christian Jews contended to have ob­served in their Christian Churches in opposition to the Lords day.

Object. 3. It seems to me that our Saviour did not ordain his Resur­rection day in place of the seventh day, because our Saviour in Mat. 24. 20.Mat. 24. 20. doth warn his Disciples to pray (at the time of their destruction by the Romans) that their flight might not be, neither in the Winter, nor upon the Sabbath day: Now if Christ had abolished the Sabbath by his death, as you affirm, then he would not have given this caution of praying that their flight might not be on the Sabbath day, so long after his death, for it was about forty yeers after his death ere the City was destroyed by the Romans.

Ans. Christ did not give this caution to his Disciples in the nature of a Command, or forbidding, but in the nature of a dis-allowing of the Jews superstitious opinion of the out­ward rest of the Sabbath, so long after his death: They might in that space have been better taught and instructed, if they had not been enemies to the Gospel of Christ, but because they would not be instructed, therefore our Saviour told his Disciples, that the Jews of Judea in general would hold such a supersti­tious opinion, both of the holinesse of the Temple, and of the outward rest of the Sabbath day, that it would be a grievous calamity to them if they were forced to flye for their lives upon the Sabbath day, more than upon any other day in the week: But yet this must be marked, that our Saviour speaks this to his Disciples, but as a Prophetical Historian, foretelling them what would be the common opinion of the Nation of the Jews in those dayes, namely, that they would be infected with such a superstitious opinion of the holinesse of the outward rest of the Sabbath, that they would neither stir hand or foot to break the outward rest of the Sabbath by flight to save their lives. This caution of our Saviour to his Disciples must needs be understood in this sense, because the whole frame of his speech is fetched (by way of allusion) to a former like sad calamity, which fell upon them under Antiochus Epiphanes, who did purposely molest them upon the Sabbath day, as also in the Winter time, and then [Page 127] they suffered extreme miseries by reason of their superstitious opinion of the outward rest of the Sabbath day, which they might have prevented, if they had held it lawful at first, as they did at last, that in case of necessity they might either fight or flie for their lives upon the Sabbath day.

Our Saviour in this his speech to his Disciples doth allude to the times of Antiochus, and therefore he doth mention the Winter as well as the Sabbath day, for Judas Maccabeus did cleanse the Temple and the Altar in the Winter, Joh. 10. 22. and three yeers before it was polluted in the Winter, 1 Mac. 1. 54. And secondly, it was also polluted upon the Sabbath day, 1 Mac. 2. 38. and now it was a time of grievous calamity to the Jews, and there­fore by way of allusion to this calamitous time, our Saviour bad them pray. That their flight might neither be in the Winter, nor yet upon the Sabbath day, for then they would do as they had done, neither fight nor flye to save their lives. This their blind zeal our Saviour reproves, 1 Mac. 2, 34. 36. 38. 41. and 2 Mac. 6. 11.

It follows therefore by good consequence, that our Saviour did not now in sadnesse teach his Disciples the continuance of the Sabbath so long after his death, no more than he taught them the continuance of the service of the Temple, by calling the Temple The Holy Place, vers. 15. But no man, I think, will say, that Christ did then esteem the Temple to be the Holy Place, but he names it so Docastic [...]s, because the Jews of Judea in general would then esteem it and call it the Holy place, and in that re­spect also our Saviour doth call the Romans that should enter into the Temple, The Abomination of Desolation, just as Daniel had done, Dan. 9. 27. By this it is evident that Christ spake by allusion to former times: But he knew well enough that the holinesse of the Temple, as well as the typical Rest of the Holy Sabbath, were fully ended by his death.

I grant, that the Temple was once truly called the Holy Temple, because it was ordained to be a type of the holy humane nature of Christ wherein his God-head dwelt, Joh. 2: But yet this typical holinesse of the Temple must needs have an end, as soon as the Holy of Holies did but enter through the vail of his flesh into heaven to appear before God for us, Dan. 9. 24. with Mat. 27. 50, 51. Heb. 9. 14. and the goodlinesse also of the Temple must [Page 128] have an end as soon as he that was greater than the Temple had finished his Oblation, Mat. 12. 26. and by the like reason also the Sabbath, as it was a type of our resting on the Sèed of the Wo­man to break the Devils Head-plot, must end as soon as Christ had finished his Sacrifice of Attonement.

I will therefore conclude my answer to this Objection, That Christ by this speech of his to his Disciples did but tell them what would be the cōmon opinion of the Nation of the Jews at the time of the destruction of Jerusalem, as I have already declared it; but he intended no more to teach them the continuance of the Sab­bath, than the continuance of the Holinesse of the Temple; nei­ther did he by this Caution to his Disciples intend to prefer the Sabbath above the Lords day, no more than he intended to pre­fer the Winter above the Summer, of all which things he spake by way of caution to his Disciples what would be the common opinion of the Jews at the destruction of Jerusalem.

Object. 4. If Christ had ordained his Resurrection-day as the day of his publick Worship in place of the Sabbath or seventh day, then me thinks the Apostles in their Writings should have recorded it, with the Circum­stances of it, namely, the time when, and how he did ordain it; if this had been done, the matter had been out of question to all men.

Ans. The Wisdome of God did not see it good to make all his Ordinances cleer to all men at the first fight; when our Sa­viour was here upon the earth, he did oftentimes open his mouth in Parables, that they which see not might not perceive, and that his best servants might dig for his hidden Treasures: But I may say also it is not recorded that Christ did instruct any of his Apostles of the time when, nor of the manner how he did first ordain John to baptise, but because all men generally held John to be a Prophet, therefore they concluded that he had received some authority from heaven to baptise subjects for Christ, against he came into his Kingdome, which he proclamed to be at hand; and by the like authority, we may conclude that the Apostles did command the observation of the Lords day for Gods publick Worship in the place of the seventh day, because it was in frequent use in their dayes, as I have proved, and they being Prophets, had special direction from Christ the Lord of the Sabbath so to direct his Churches, which directions in all probability they received from him at his first comming [Page 129] to their Assembly in the evening of his Resurrection-day, or else in the evening of his second coming to their Assembly, on that day seven-night, Joh. 19. 20. 26. for then he opened their understand­ings to understand such Scriptures as he alleged concerning hisJoh. 19. 20, 26. Death and Resurrection, Luke 23. 54. 47. and then also he gave them a new Commission to preach the Doctrine of the forgive­nesse of sins in his name, Joh, 20. 21, 22, 23. and then he gave Com­mandements unto them, and spake of such things as appertained to the Kingdome of God, Act. 1. 2, 3. doubtlesse therefore he did then instruct them concerning the day of his publick worship wherein ▪they must preach forgiveness of sins in his name to all the world; and this Commission he did again renew unto them before his ascension, saying, Go and teach all Nations, baptizing them in the Name of the Father, Son, and holy Ghost, teaching them to observe all things whatsoever I have commanded you, and Io I am with you alwayes to the end of the world. Whatsoever therefore the Apostles com­manded the Christian Churches to observe, they did it by vertue of Christs former command; and therefore Paul saith, I have re­ceived of the Lord that which I have delivered unto you, 1 Cor. 11. 23. The Commandements therefore which the Apostles gave unto the Christian Churches, they were the Commandements of Christ, among which Commandements, the observation of the Lords day must needs be one in place of the Sabbath, which was fully abolished by the death of Christ.

CHAP. XVI.

THe Sabbath, or seventh day, must be considered, either as itAns. 1. was a holy sign; Or secondly, as it was the holy time of Gods worship; in the first sense the Lords day is not like the Sab­bath; for our Lords day is not a sign of a thing to be performed by Christ, as the Sabbath was, but now our Lords day must be [Page 130] observed as a memorial that Christ hath fully broken the Devils Head-plot by his Mediatorial Sacrifice; and this he hath declared to his Church by his Resurrection from the dead on the first day of the week, and in remembrance thereof, he hath now ordained that day to be imployed as the sanctified time of his worship in at­tending upon his Ordinances both publick and private, as strictly from all work, and as holily in all Christian duties, as the Jews were to observe the Sabbath day under the Law, and in remem­brance thereof, John doth stile it the Lords day, Rev. 1. 10.

Quest. 2. Might not the Jews so much as kindle a fire upon the Sabbath day to dresse necessary food? As Mr. Ainsworth seems to understand the Exod. 16. 5. Exod. 35. 3. Scriptures with the consent of the Hebrew Doctors in Exod. 16. 5. and in Exod. 35. 3.

Ans. I grant, that Mr. Ainsworth doth so understand the Scrip­tures, and so do some of the Hebrew Doctors: But yet withall, I say, that the Scriptures rightly understood, did alwayes allow the Jews as much liberty to kindle a fire for the dressing of ne­cessary food upon the Sabbath day, as it allows Christians on the Lords day, as it is evident by the example of our Saviour himself, for he went to a Feast upon the Sabbath day into the houseLuke 14. 1. of a chief Pharisee, Luke 14. 1. and at the same time the Pharisee had many other guests present, for our Saviour marked them how they chose out the chiefest rooms at this Feast, v. 7, 8. And this Feast I conceive was a Wedding Feast, though I also beleeve that theIt is unlawfull to begin a Mariage upon the Sabbath day. Lev. 23 8. new maried parties were maried before this day, & not on this day, for the Jews held it utterly unlawful to begin their Mariage upon the Sabbath day. See Ains. in Lev. 23. 8. But yet they held it lawful to keep a Wedding Feast upon the Sabbath day, and the reason is plain, because they held it to be a lawfull custome to keep a Wedding Feast for seven dayes together, of which number the Sabbath day must needs be one, Judg. 14. 10, 12. Gen. 29. 27, 28. And this is a common rule among the Jews, That whosoever marieth a Maid, he shall rejoyce with her seven dayes, not doing any work, but eat­ing, drinking, and making merry. See Ains. in Gen. 29. 27.

And none could keep such a Feast of many persons in the cold Winter without the use of a fire to make their food comfortable to nature, according to the nature of a Feast. And it is further to be noted, that whiles our Saviour was present at this Feast, he found no fault with the act of Feasting, but onely with some [Page 131] corrupt circumstances which did accompany this Feast. 1 He found fault with some of the guests, because they chose out the uppermost seats. 2 He seemed to reprove the Governour of the Feast, because he invited his rich friends onely, vers. 12. But Christ told him it had been more suitable to the Sabbath day if he had invited the poor to his Feast: And yet I beleeve it was not sinfull to bid the rich; for if it had been sinfull, Christ would ei­ther have declined the invitation, or else he would have born witnesse against it a [...] a sinful practise; but he did neither of these, therefore it was not sinful to invite the rich to a Feast upon the Sabbath day, where the Feast must last seven dayes together.

2 I answer, That it was as lawfull for the Jews to kindle a fire upon the Sabbath day to prepare warm food for infirm and weak stomacks (which are almost in every family) as it was to do any other work of mercy: And it was lawfull to do works of mercy upon the Sabbath dayes, as it is evident by our Saviours often shewing of compassion to weak and sickly persons upon the Sabbath day.

3 I answer, that the Priests did hold it lawfull to kindle new fires on the Sabbath dayes for the use of their Sacrifices; I grant they had one constant and continual fire that was alwayes main­tained by the side of the Altar; but from this fire they used to kindle other fires for the burning of such parts of their Sacrifices as they offered on the Sabbath dayes. Hence I infer, that seeing Christ Jesus hath told us that he doth prefer mercy before Sacri­fice, no question but he allowed the Jews to kindle a fire for works of mercy, as well as for the use of Sacrifices, on the Sab­bath day, and therefore out of doubt they might kindle a fire on the Sabbath day to prepare necessary food for such as are infirm of nature. See Mat. 12. 5, 6.Mat. 12▪ 5, 6.

4 I answer, That the Priests did kindle new fires every Sab­bath day to boyl or roast their portion of meat which was due unto them from each Sacrifice by Gods allowance; for God commanded them to eat their part and portion in the same day wherein the Sacrifice was offered, Lev. 7. 15. but they could not eat this portion, unlesse they kindled a fire, either to boyl it, or roast it.

5 On the day of Attonement (which was a Sabbath of Sab­batism, and therefore every way as strict for rest as the Sabbath [Page 132] or seventh day was, yet) then the High Priest (which must of ne­cessity often wash his Body for the several services of that day) might, in case he were an old man, or sickly, have his water wherein he bathed his body made warm by the use of Fire; the Hebrew Doctors say, They took off the cold from the water ei­ther by Irons made hot in the Fire, or else by mixing of hot wa­ter with the cold. See Ains. in Lev. 16. 24.

By these and sundry such like instances it is evident, That the Jews might lawfully kindle a Fire upon the Sabbath Day to prepare warm meat for the comfort of the infirm, the aged, or sickly persons.

Q [...]est. 3. is it not plainly said in Exod. 35. 3. Ye shall not kindle a Exod. 35. 3 fire in your Habitations upon the Sabbath Day?

Ans. Though some that are both godly and learned Christians, as well as some later Jews, do hold it unlawful to kindle a Fire on the Sabbath Day to dresse any meat, yet the more ancient Rabbins, and many learned Christians also, do restrain this Pro­hibition of kindling a Fire to Artificers only.

But for the better understanding of the true sense of this text, it is necessary to compare it with the like prohibition in Exod. 31. 1, &c. where the Lord commanded Moses to command Be­zaliel to make the Tabernacle, and all the appurtenances there­of, with all diligence; that is to say, with all possible speed, with­out any delay, because it was to be for the place of the Lords residence among them, Exod. 25. 8. 22. but yet notwithstanding this careful diligence, the Lord commanded Moses, saying in ver. 13. Speak unto the Sons of Israel, and say, Verily (or notwith­standing,Exod. 31. 13 as the Seventy read it) my Sabbaths yee shall keep, for it is a sign between me and you, throughout your Generations, to know that I am Jehovah that sanctifieth you.

In these words God gave a double reason why they might not do any work about the making of the Tabernacle upon the Sab­bath Day.

1 Because the Sabbath was the sanctified time for his publick Worship, in these words, Verily (or notwithstanding my com­mand of your diligence) my Sabbaths yee shall keep.

2 Because the Sabbath was a sanctified sign between me and you throughout your Generations, &c. ver. 13.

3 Unto all this, a threatning is added, in case any man did [Page 133] presume to do any work about the Tabernacle, Every one that pro­phaneth Exod. 31. 14, 5 it shall be put to dye the death, ver. 14, 15.

This phrase implies, That for their double sin in prophaning Gods sanctified Time, and Gods sanctified Sign, they should bee put to dye such a kind of death, as was after a sort a double death; for 1. He must be stoned to death; and 2. His dead body must be after his death hanged upon a Tree till Sun­set, for the greater detestation of that Sin, and for the greater terror of others; for this is a thing upon Record in the Hebrew Doctors, That all such Malefactors as deserved stoning to death must be hanged up afterwards upon a Tree, as it is manifest also by the instance of the rebellious Son, in Deut. 21. as I have ope­ned the matter more at large elsewhere.

But if it be conceived by any, that if any man will now pre­sume to gather sticks upon the Lords Day, he should be punished with stoning to death, as the man that gathered sticks on the Sabbath Day was;

I answer, There is not the like reason, because the Lords Day is not ordained to be a sanctified sign of Gods resting, and of Mans resting in the Seed of the Woman to break the Devils Head­plot, as the Sabbath was.

I conclude therefore, by comparing the work of the Taber­nacle in Exod. 31. with the work of the Tabernacle, as it is re­peated in Exod. 35. that the only reason why they might not kindle a fire in their Habitations on the Sabbath Day was, to re­strain them from their eager desire, from their rash or supersti­tious zeal to prosecute the work of the Tabernacle, which was commanded to be done with such careful diligence for the place of Gods residence among them; the Lord doth prefix a prohibi­tion to restrain them from kindling any fire for that work, and to prevent their rash and heady zeal a threatning is annexed; W [...]osoever doth any work (namely of his particular Calling) upon the Sabbath Day, shall be put to death, Exod. 35. 2. therefore yee shall kindle no fire for that businesse, ver. 3.

And as it was unlawful for them to kindle a fire for such works as belonged to their particular Callings on the Week­days, so out of all doubt it is as unlawful for Christians to kindle a fire on the Lords▪Day to do any such servile works as that was; but wherein can you finde a prohibition wherein the Jews are [Page 134] forbidden to kindle a fire on the Sabbath Day for the dressing of necessary food for infirm or crasie bodies?

Quest. 4. It seems to me, that the Jews might not kindle a fire on the Sabbath Day to dresse any meat at all therewith; for Moses saith thus, To morrow is the Sabbath of Holinesse to Jehovah, Bake that which yee will bake, and seeth that which yee will seeth (name­ly in the sixth day, as it is in [...]er. 5.) and all that remaineth over, lay it up for you as a reservation until the morrow, Exod. 16. 23.Exod. 16 23 From this Scripture I think it is evident, That the Jews were prohibited to kindle a fire upon the Sabbath Day, neither to bake or boyl any of their Manna, but all must [...] done on the sixt day, that so they might not kindle a fire for it on the Sabbath Day.

Ans. This baking and boyling of their Manna before the Sab­bath Day, doth not forbid them to heat their Manna with fire in the Sabbath, to make it fit for infirm and weak stomacks; but the baking and boyling forbidden by Moses upon the Sabbath Day, was such a baking and boyling as was accompanied with labo­rious work, such as might and ought to have been done on the sixt day, as it appears by Numb. 11. 8. there, after the peopleNumb. 11. 8 had gathered their Manna, they did prepare it (with laborious work) several ways suitable to every ones taste or liking, & there­fore they did▪ First grinde it in Mills, or beat it in Morters. Second­ly, Then they baked it in Pans, and made Cakes of it. Thirdly, Othersome did boyl [...] it; and thus it was several ways prepared and Cooked (according to every ones taste and liking) with la­borious work on the sixt day; now such kind of laborious works as these were forbidden to be done in the Sabbath Day, because they might be done on the sixt day; and in that respect the Hebrew Doctors say, Whoso laboureth in the evening of the Sabbath, he shall eat in the Sabbath. See Ains. in Levit. 16. 26. And truly I think there is no conscientious Christian that doth hold it lawful to defer, or put off such like laborious works as these to the Lords Day, for it is all one as if a man should defer the grinding of his Corn, the baking of his Bread, or the making of his Pies unto the Lords Day; but no conscientious Christian that is judicious (I think) doth hold it unlawful to temper a P [...]dding of the Meal that was ground on the sixth day, or to heat a Pye that was made on the sixt day, or to boyl a necessary quantity of meat that was killed and quartered on the sixt day, [Page 135] or to use that wood for fire that was ca [...]ted home, and cut ready for the fire on the sixt day, or to use Water that was fetched home to the door on the sixt day; all these, and such like things might as lawfully be done by the Jews on the Sabbath Day, as by godly Christians on the Lords Day; and this is fully evident by our Sa­viour, in that he did justifie his Apostles for their work, in gathe­ring of certain ears of Corn in other mens fields, and rubbing the said ears, to prepare it for food, on the Sabbath Day, and doubtlesse after the said rubbing it was either parched in the Fire, or boyled in Water, fit for the digesture of the stomack, or else if they had eaten it raw it had been but course and hard food. Now if it had been unlawful to prepare such a small quantity of food, as was fit for the present support of nature, on the Sabbath Day, doubtlesse Christ would have commanded his Apostles before­hand, to provide their Scrip full of Victuals, namely on the sixt day; but in as much as he had not made such provision on the sixt day, but did justifie his Apostles for this work in the Sab­bath Day, by alleging the example of David in eating the Shew▪ bread in case of hunger, he did thereby confute and re­prove the Iews superstitious opinion of the outward rest of the Sabbath; alleging also, That the Sabbath was made for man, and not man for the Sabbath, Mar. 2. 27. as if Christ had saidMar. 2. 27▪ thus, If man had been made for the Sabbath, then man must have served the Sabbath before his own necessity, but seeing man was not made for the Sabbath, but the Sabbath for man, namely to serve mans necessity, therefore it follows, that the Sabbath was made, ordained, or instituted, after man was in necessity, and in misery, namely after Adams Fall, chiefly for the good of his sick and sinful Soul (and therefore God did blesse it with suitable Ordi­nances, and did sanctifie that day for the use of those Ordinances) but yet withall the Sabbath was made to serve man in misery, in respect of his Body, that it might rest and be refreshed with convenient food, Physick, and the like, and therefore godly Wis­dome will make all the godly careful to improve the Lords Day so, as that it may serve to the best good both of their sinful Soul [...], and of their weak and frail bodies also.

Quest. 5. Are Christians bound to rest on the Lords Day, as strictly from bodily recreations, and from all things that are not work, a [...] the Jews were on the Sabbath Day for the Hebrew Doctors say? That the [Page 136] Jews must rest on the Sabbath Day from things that are not work; as from climbing on a Tree, riding on a Beast (or the like;) from the judging of Civil causes, putting off the shoce, and taking the Brothers Wife (spoken of in Deut. 25.) separating of Tythes, first Fruits (and the like;) valu­ing of things (spoken of in Levit. 27.) and from speaking with a mans partner on the Sabbath Day, what he will buy, or how he will build his house, and the like, as it is noted by Mr. Ains. in Exod. 20. 10. and in Exod. 31. 17.

Ans. I have shewed you on the word Sanctified in Chap. 10. That God sanctified the whole seventh day for his service, not only the time of the publick Ordinances, but the whole day, and therefore it was sanctified for the use of private Ordinances as well as for the publick, and therefore no time may be exempted from these holy Duties but in cases of necessary food, Physick, or the like cases of necessity; & therefore before we addresse our selves to Gods publick Ordinances, wee must be careful to prepare our Souls to come with fear and reverence, and so in our Hear­ing, in our Praying, Singing, &c. wee must take heed how wee Hear, how we Pray, and Sing; so likewise afterwards we must examine our selves, how our Souls have profited by the publick Ordinances, or else we may look for a Curse, rather than a Bles­sing from the said Ordinances. Hence it follows by necessary consequence, That no good Christian can allow himself liberty to do such kind of exercises as you have named, but they will interrupt the efficacie of those blessed and commanded Ordinan­ces wherewith God hath blessed the seventh day, and therefore such kind of exercises must needs be as sinful to be done by Chri­stians upon the Lords Day, as they were by the Jews upon the Sabbath days.

Quest. 6. Were Recreations on the Sabbath punished among the Jews by the Magistrates, with the same kind of punishments that working on the Sabbath was?

Ans. They did not punish all sins alike, but they made a dif­ference, for they punished the sin of working servile works (on the Sabbath) namely such kind of works as belonged to mens particular Callings on the Week-days, with the heaviest kind of death that was in use among them, namely with stoning to death (as I have noted it in Chap. 10. & 11.) But the said Re­creations or things that were not properly work they punished [Page 137] only with scourging, for Maymony speaking of the day of At­tonement (which was a Sabbath of Sabbatism, and therefore in all respects it must be observed with as strict a rest as the seventh day was) saith thus; All work for which men are to be stoned if they do it on the Sabbath Day, they are to be cut off if they do it on the day of Attonement; and whatsoever is unlawful to be done on the Sabbath which is not work, is unlawful to bee done on this day, and if he do it, he is to be scourged, as he is to be scourged for doing it upon the Sabbath Day. See Ainsw. in Levit. 23. 20.

Thus we see that the Hebrew Doctors do make a difference of Sins and Punishments, according to the difference of days and times.

1 They held, That servile working on the seventh day was to be punished with stoning to death.

2 They held, That servile working on the day of AttonementFor cutting off, see Ainsw. in Exod. 22. 20. Lev. 20. 10. 17▪ 18. Num. 9. 13 was to be punished with cutting off (which is several ways to be considered.)

3 They held, That servile working on their other festival Sabbaths was to be punished with Scourging, or with Excom­munication. See Ains. in Lev. 23. 5, & 7. But,

4 All other things that were done on the seventh day which were not work (though in some Recreations, &c. are like work) the Magistrates punished with Scourging only, or with Excommunication for a time, for these two were esteemed a­mong the Iews to be much alike equal punishments, as I have shewed in the Iews Synagogues Discipline.

And truly such kind of Recreations are as sinful to be used byMagistrates are bound to pu­nish the pro­phanation of any part of the Lords Day, (whether it be by Work, or by Recreations) either by Scou [...]ging, or by some Mulct that is equiva­lent. Christians on the Lords Days, as they were to the Iews on the Sabbath Day, because they take off the Heart from the advan­tage of improving the publick Ordinances to the Spiritual good of the Soul, which God intended, when he blessed and sancti­fied the seventh day for mans best good; I say therefore, that no conscientious Christian ought to take liberty to do such things on the Lords Day, neither will any conscientious Magistrate per­mit such things to be done on that day, though it be after all pub­lick exercises are ended; yea I do beleeve that godly Magistrates will not only be grieved at the practise of such sins, but they wil be forward and ready to put out their power to suppresse such [Page 138] sinful practises, by punishing such Malefactors, either with scour­ging, or with some mulct that is equivalent thereto.

Six dayes thou sha [...]t labor, and in the seventh day thou shalt cease in Earing time, and in Harvest thou shalt cease, Exod. 34. 21.Exod 34. 21.

Under these two words Earing time and Harvest, All, or any other works of a mans particular Calling, are comprehended.

Hence I reason thus:

If the Plownan (by whom the King is maintained, Eccles. 5. 9.) must cease not onely from plowing, but also from the Inning of his harvest upon the Sabbath day, yea though all the six dayes had been rainy weather, and that day fair, then it follows, that works of lesse consequence, and of lesse necessity (as civill Re­creations, and the like) ought not to be done on the Lords day, because it is the sanctified time of Gods publick worship, as the seventh day was; and therefore Christians are bound to have the like tender regard, and the like tender care of it as Gods sanctified time (though it be not a sanctified sign, as the seventh day was) and seeing God is pleased to give unto us six whole dayes for our necessary works, and for our necessary recreations, he may well re­quire Christians to give unto him the full improvement of the seventh day for the bettering of our souls by his publick and private Ordinances, or else we may expect a curse rather than a blessing▪ from the carelesse observation of that day.

God is jealous of the prophanation of any part of his sanctified time; for when the greedy Earth-worms among the Jews did but wish in secret in their hearts, that the Sabbath were gone that they might set out their corn to sell, Amos 8. 5.Amos 8. 5.

God took notice of their inward prophaning of his holy time, and he was so displeased with them for their inward earthly wishes, that he Sware by the Excellency of Iacob, saying, Surely I will never forget any of their works; Shall not the land tremble for this, and every one mourn that dwelleth therein? vers. 7, 8.

Now seeing God was so displeased with them for their secret prophanation of the sanctified time of his worship by their worldly thoughts and desires (yea though it were but after Gods publick worship was ended) then doubtlesse seeing▪ Jesus Christ hath still reserved the seventh part of time for his publick wor­ship, he will not allow Christians now more liberty than the Jews had, either to prophane thoughts, or to sport and recreate [Page 139] themselves on the Lords day; no, though it should be after the publick exercise is ended: God requires the heart on that day, as well as the body, to be imployed on spiritual things onely. The promise in Es. 58. 13. (to such as make conscience of sanctifying the Sabbath in the inward man) I confesse, is made to that Sab­bath of Sabbatism called the day of Attonement, but yet this day of Attonement must be considered as it was a Sabbath of equal respect in regard of the sanctified time of Gods worship to the seventh day, and therefore that which is unlawfull to be done in the one, is unlawfull to be done in the other also, both in respect of the outward, and also in respect of the inward man.

Quest. 7. Did not the Jews hold it lawfull to do works of mercy and works of present necessity on the Sabbath day?

Ans. 1. In the dayes of our Saviour, some of the Jews were so supestitious of the outward rest of the Sabbath, that they were often offended with our Saviour, because he did works of mercy, and works of necessity on the Sabbath day; but it was not so with the Jews from elder times; Maymony saith, If a Thief dig thorow a house upon the Sabbath day, it is free for any to kill him with any death they can put him to. See Ains. in Exod. 22. 2. This they allowedExod. 22. 2. as a case of present necessity, it could not be deferred, as a Ma­gistrate may defer the putting off a Malefactor to death, untill any one of the six dayes, because the Magistrate hath the Male­factor in safe custody in some sure prison; and therefore they say, It is not lawfull to put a Malefactor to death on the Sab­bath day, because it is written that no fire shall be kindled upon the Sabbath day, Exod. 35. 3. namely not for the use of any mans particular Calling (as I have already opened this Text) therefore no fire may be kindled upon the Sabbath day for the execution of a Malefactor, for that was but the work of the Magistrates ci­vilSee Ains. in Exod. 35. 3. Calling. See Ains. in Exod. 18. 22. and yet notwithstanding they held it lawfull for the Magistrate to put a Malefactor to death upon a Festival Sabbath (as it appears by their practice inJoh. 19. 31. putting our Saviour to death on a Festival Sabbath, for they did not hold those Sabbaths to be equal to the seventh day) but if a Thief came to steal on the Seventh day, and was taken in dig­ing thorow an house, they held it lawful for a private man to kill him on the Sabbath day (though they did not hold it lawfull for a Magistrate to kill a Thief then) because it was a case of pre­sent [Page 140] necessity, for he might escape unlesse he were killed at that instant.

And truly Christians may do as much as this on the Lords day, and no more, without sin.

2 Our Saviour confuted the Jews superstitious conceit of the outward rest of the Sabbath, by examples from their own practice; for when they took offence at his miraculous cures upon the Sabbath day, he asked them why they held it lawful to untie their Cattle, and lead them to the water upon the Sabbath day, and so to give them Hay and Provender, and to pull a Sheep out of the pit upon the Sabbath day; and therefore said he, Why may not I shew mercy to a Daughter of Abraham that is in misery upon the Sabbath day? And seeing they held it lawfull for Abia­thar to give the Shew-bread to hungry David, he asked them, Why it was not as lawful for his hungry Disciples to pluck ears of corn and to rub them, and prepare them for the sustenance of their present hunger upon the Sabbath day; and after Christ had cu­red the Criple, he bad him take up his bed and walk, to save it from spoyling, and from losse, upon the Sabbath day; and when he cured blind eyes upon the Sabbath day with clay tempered into a salve, he did it to warrant Chirurgeons, and Physitians, that they might lawfully temper their Potions and Plasters upon the Sabbath day to cure the sick and weak.

By these, and such like examples in the New Testament, our Saviour declared what liberty God gave unto the Jews, to do works of mercy, or of present necessity, upon the Sabbath day; and truly those Christians that will contend for more liberty than this upon the Lords day, do in effect deny, that the Lords day was ordained with any solemn sanctity.

3 Though the present Apostate Jews did malign our Savior for doing many works of mercy, and in present necessity, upon the Sabbath day; yet the ancient Hebrew Doctors, recorded by their later Doctors, held otherwise: They say, that the perill of life puts away the Sabbath, and therefore to a sick person that is in danger of death, they do all things needfull for him upon the Sabbath day. See Ains. in Exod. 20. 10. And though the Hebrew Do­ctors do affirm that Circumcision in the time thereof doth drive away the Sabbath, because there was a necessity of doing it on the eighth day, (See Ains. in Gen. 17. 12.) yet say the Hebrew Doctors, [Page 141] in case of sicknesse they do not circumcise him that is sick, untill he be well; (and again) they circumcise none but children that are without sicknesse, for perill of life putteth away all. See Ains. on Gen. 17. 13. And on the day of Attonement which was a Sab­bath of Sabbatism for strict rest, yet then they made ready pro­vision of food for him that lead the Scape-Goat into the Wil­dernesse, yea though that Sabbath was also an exceeding strict Fasting-day; yet then at the end of every mile they said unto him that lead the Scape-Goat, Lo here is meat, and here is water, and if his strength failed him, and if he had need to eat, he might eat. See Ains. in Lev. 16. 21. The Hebrew Doctors also say, That if the High Priest were an old man, or sickly, he might have the water made warm, wherein he washed his body on that strict Sabbath of Attonement, either by Irons made hot in the fire, or else by the mixture of some hot water with the cold. See Ains. in Lev. 16. 24. By these, and the like testimonies, we see that the ancient He­brew Doctors held that the Sabbath was made for man in misery, not onely for the curing of his sick and sinfull soul by those blessed Ordinances wherewith God did at first blesse the seventh day, but even for the curing and comforting of his weak and sickly body; and these are the chief ends for which the Sab­bath was ordained from the very first Institution of it.

And the Hebrew Doctors were very careful to provide a remedy against immoderate toyl and labour to mens bodies in travelling to the publick Ordinances which were dispenced every Sabbath day in their Synagogues: For by vertue of Gods Command, there was a necessity laid upon all the Jews to resort to some holy Convocation in all their dwellings, Lev. 23. 3. namely, in all theirLev. 23. 3. Synagogues, which must be placed in the midst of their dwel­lings. Hence the Hebrew Doctors knowing the Command of God for such holy Convocations in all their dwellings; (and knowing the Command of God to rest on the seventh day from all their works) did appoint a certain distance how far men might travel on the Sabbath day to the Synagogue, and they thought good to restrain it to an English mile, to prevent the labour of travel, and the wearinesse of mens bodies which might unfit them for the reverend attention to Gods Ordinances; and from this limited space, it is that we read of a Sabbath dayes journey, Act. 1. 12. They did not ordain this Sabbath dayesActs 1. 12. [Page 142] journey for any Civil businesses of mens particular Callings, but for the use of Religious duties, and for works of mercy on the Sabbath day.

And this proportion of a mile they took from the example of Gods limits which he allowed to the Suburbs of their Cities, for the Suburbs of their Cities might not exceed two thousand Cu­bits by measure, Num. 35. 5. The like distance God appointed between the Camp of Israel and the Ark of the Lords Covenant when they passed over the River Jordan, Jos. 3. 4. From these eminent examples the Hebrew Doctors ordained that no Tent should be pitched in the Wildernesse, nor no House in the Land of Canaan, above two thousand Cubits from their Synagogue-assemblies, which is an English mile; and this distance they usually called A Sabbath dayes journey.

And this order was a provident provision both for the pro­pagation of the Word (for by such short distances from their Synagogues they must have many Synagogues) and in order to a work of Mercy to their bodies, that they might not weary their bodies by long travel, when they came unto Gods presence to be partakers of his holy Ordinances; but in cases of necessity (they not withstanding this restraint to a mile) when the means of Grace did by any occasion fail in any of their Synagogues at home, then they held it without scruple lawful to go further, as we may s [...]e by the liberty that the People took in the days of Christ, for then they did leave their Synagogues to follow his preaching from place to place; and if Christ had held their pra­ctice to be unlawful, doubtlesse he would have reproved them, and bid them keep their own Synagogues, and not follow him from place to place as they did; and for the attaining of such excel­lent means of Grace, the people also held it lawful to leave their own Synagogues, and to break the outward rest of the Sabbath by longer Journies, and greater Bodily labour; and so we see that the Priests in the Law did break the outward rest of the Sab­bath by their laborious killing and dressing of Sacrifices, and yet they were blamelesse, Ma [...]. 12. 5. 1 Chro. 23. 31. and so also for their Bodily food, they did kindle Fires to Rost and Boyl the portion of their Sacrifices [...]it for their stomacks every Sabbath Day; for their portions must be eaten in the same day in which the Sacrifice was offered, nothing thereof must remain until the [Page 143] morning; but in case any part of their portions did remain until the morning, it must be burnt, Levit. 7. 15. Exod. 12. 10.

I conclude therefore, That the Jews had as much liberty in all re­spects to do any thing on the Sabbath Day, tending to the good of their Souls, or to their Bodies, either in cases of necessity or mercy, as Christians have upon the Lords Day; but both sorts have corrupt hearts alike, and have alike need to watch unto the sanctified improvement of the whole day; and both sorts have the same Adversary the Devil to deal withall, and therefore both sorts have need alike to keep a good watch over Satan, and over their own corrupt hearts, or else the spiritual efficacy of Gods Holy Ordinances will be lost and vain, which is the only thing that the Devil desires to effect, that he may rejoyce in the ruine of our Souls.

O that Christians therefore would submit their Consciences to the command of Christ, to keep the Lords Day as strictly from outward works, and as holily in all Christian duties, as ever the Jews did, or ought to have kept the Sabbath Day.

And so Jehovah cause his face to shine upon every Soul that truly honours the sanctified time of the Lords Day, and the so­lemnity of all publick and private holy duties.

Amen, Amen.