The works of the Reverend and learned John Lightfoot D. D., late Master of Katherine Hall in Cambridge such as were, and such as never before were printed : in two volumes : with the authors life and large and useful tables to each volume : also three maps : one of the temple drawn by the author himself, the others of Jervsalem and the Holy Land drawn according to the author's chorography, with a description collected out of his writings.

A SERMON PREACHED upon

EXODUS XX. 11.

For in six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the Seventh day: wherefore the Lord blessed the Sabbath day and hallowed it.

THE greatest obscurity we have to speak about is in the last clause, He hallowed it: and yet at first sight that seems least obscure of all. The two former clauses may rather, one would think, set us at a stand; and yet the great dispute is about the last: viz. in regard of that Sabbath we now celebrate. When we look upon the world, it may set us at a wonder, that this vast bulk of all things should be made in six days. Heaven and Earth and Seas in six days? How many houses in the world have cost the work of six years? Solomon was building the Temple seven years, and his own house twenty years: and this great Universe and all things in it to be built in six days?

And yet if we look at the power of him that made it, we have as much cause to won∣der, that he should be six days about it. He that made all things by his word, could have done it in one moment as well as six days, and with one word as well as six. And he that made all things of nothing could also have made all things in no length of time, but in an instant, in a moment of time, in the twinkling of an eye, as he will change all things, 1 Cor. XV. 52.

And so concerning his resting, If he were weary with working, that he needed resting, why did he work till he was weary? And if he were not weary, why had he need to rest?

Such frivolous, impious and Atheistical Disputes may flesh and blood and carnal rea∣son move about the actings of God, that hath not learned to resolve all his wonderful actings into these two great principles, his Power and Will. That he created all things with the word of his mouth of nothing, is no scruple, if we resolve it into his Power. And that he took six days to do it, who could have done it in a moment, is as little, if we resolve it into his Will. That he was not weary with doing so great a work, it is no scruple, if we resolve it into his Power. And that he rested, though he were not weary, is as little, if we resolve it into his Will.

And therefore how can we better begin our discourse about the matter we are upon, viz. his creating all things by his word, and yet taking six days to do it: and his not be∣ing weary with so great a work, and yet resting, though he were not weary; than by adoration of his Power and Will? And therefore as David for all his hast of fleeing from Absalom, yet when he came to the top of the Mount Olivet, he worshipped God, 2 Sam. XV. 32. So let us make so much a stop in the current of our discourse, as to give the Lord his due of his power and pleasure, before we go further. And that let us do in the words, and Oh! that we might ever do it in the devotion of the four and twenty Elders, Revel. IV. 11. Thou art worthy, O Lord, to receive glory, and honour, and power, for thou hast created all things, and for thy pleasure they are and were created.

All Israel hears more Divinity and Philosophy in these few words, In six days the Lord made Heaven and Earth, and rested the seventh day, &c. than all the great wisdom and philosophy of the Heathen was able to spell out in a thousand years. Some of them were so wide from knowing that the world was made by God, that they thought it was never made at all, but was Eternal, and never had beginning. Others, that it was a God

it self, and made it self. Others, that it grew together at hap hazzard of Atomes, or motes flying up and down, which at last met and conjoyned in this fabric of the world, which we behold. So blind is sinful man to the knowledge of his Creator, if he have no better eys and light to look after him by, than his own. Israel hath a Divine light here held out before them, whereby they see and learn in these few words, That the World was not Eternal, but had a beginning, and that it was made; and that it made not it self, but was made by God; that it was not jumbled together by hap hazzard of I know not What, and I know not How, but that God made it in six days.

That which God speaks so short here, Moses afterward, when he set pen to paper to write his books, enlarges upon, and tells you, in the beginning of Genesis, in what man∣ner God proceeded in this great work, and what he created every day. With that you see the Bible begins the story of the Creation: the proper foundation, that every Scho∣lar should say of his learning there, namely to know his Creator: and to know of whom, and through whom are all things, to whom be glory for ever Amen, as the Apostle devoutly, Rom. XI. 36.

Let us consider the two things severally, That God made Heaven and Earth; and se∣condly, That he made them in six days.

When I look up to Heaven the work of thy fingers, the Moon and Stars, which thou hast* 1.1 ordained, I say, saith David, What is man that thou art mindful of him, or the son of man, that thou visitest him? We may also say upon such a prospect, Oh! what is God, what a divine and infinite power and wisdom and glory, that made so great, so beautiful, so stately a fabrick! Our God made the Heavens, is the Israelites plea against the Gods of the Heathen, pittiful pieces of wood and stone, that could neither see nor hear, nor smel, nor stir, but Our God made the Heavens. There is a passage very remarkable, Jer. X. 11. Thus shall ye say to them, the Gods that have not made the Heavens and the Earth, even they shall perish from the earth, and from under these Heavens. That verse is in the Chaldee Tongue, whereas every clause of his book besides is Hebrew, and not a Syllable of Chaldee in it. And what is the reason? The people were ere long to be captived into Chaldea, and when they came there the Chaldees would be ready to be perswading them to worship their Gods. Poor Israel new come thither could not speake their Language, nor dispute the case with them in their own Tongue. Therefore the Lord by the Prophet puts so much Chaldee into their mouths, as to make a profession of their own God, and to deride and curse the others. Your Gods made not Heaven and Earth, and therefore shall perish from the Earth and be confounded; but Our God made the Heavens.

O! what an excellent study is it, to study God as the great Maker of Earth and Heaven to look seriously upon this great Fabric, the Variety, Order, Beauty of the Creatures; and deeply to think, what kind of thing is God, that made all these things with the word of his mouth. How great, dreadful, terrible is the Creator, with whom we have to do! Study upon the first verse of Genesis, God created the Heavens and the Earth. And can you find it otherwise there, than that he did that in a moment; that in an instant, in the twinkling of an eye, he made these two parts of the world, Center and Circumference; spread out this great Canopy over us like a Curtain, and hung this vast Ball, upon which we tread, upon nothing; both at once, and both in a moment? Oh! what an amazing power is here to think of! Oh! what a God have we to deal withall! How can this God crush a sinner, check the pride and presumption of wicked dust and ashes, when he can do such wondrous and incomprehensible things as these? How can this God create comforts to a poor afflicted child of his own? How can he find out means to deliver and releive a poor distressed Saint, that puts his trust in him, when with a word he can make a world; nay, if he had pleased, could have made a thousand?

Such use and other, might we make of the study of our Creator, and his creating. And O! that he that created us, and all things, would create in us frequent, solid medi∣tations of him, and of his mighty power, and working, whereby he made all things of nothing.

It was once questioned by one, What did God before he made the world? And an∣swered by another, He created Hell for curious and impertinent enquirers. It was once asked by another, With what instruments, tools, and engines did God make the world, if he made it? His own Spirit gives answer to this, By the word of the Lord the Heavens were made, &c. But we may not unusefully, and unchristianly move this question, Wherefore was it, that God made the world? The Scripture answers this too, Prov. XVI. 4. The Lord hath made all things for himself. Rev. IV. 11. For thou hast created all things, and for thy pleasure they are, and were created. But this leaves us to our inquiring still: viz. In what sense to understand his making all things for himself, and what his Will and pleasure aimed at? Did God create Creatures, because he had need of Creatures? Did he make the Heavens, because he wanted a House for himself? And the Earth, because he could not be without Tenants in those tenements below?

And the nayl of this question might be driven further: why did he make this world, seeing he will mar it in time, and bring it to desolation? Why made he millions of men, whose end proves to be damned for ever? Had it not been as good, this house of the Universe had never been; as to be built, and to be fired, and burnt down again? Had it not been better for millions, that they had never been born, than to be born, and brought into the world for a little time, and then to be damned to Eternity?

But, O vain man, who art thou that disputest against God? Shall the pot or vessel say to him, that made it, why madest thou me thus, or why at all? For his will and pleasure were all things made: and it is not fit to dispute his will or pleasure, that could make all things. But that we may receive satisfaction in this poynt, and that we may not be igno∣rant of so great a matter, as the reason why God made the world,

First, we may resolve it without any sticking, that he that created all things, stood in need of nothing; and that gave being to all, needed not any thing from the Creature to amend his own well-being. That is a most just challenge of all the world, if it can, to shew that God is beholden to any, or had ever need of any: the Apostle makes it, Rom. XI. 35, 36. Who hath been the Lords Councellor to teach him, or who hath first given to him, &c. But

Secondly, We may give him that for a proper and direct reason of Gods creating all things, which the Apostle says, Rom. IX. 23. That he might make known the riches of his glory: viz. That he might glorifie himself, and that he might impart of his own riches to his Creature.

It might almost be questioned, whether God could choose but create the world: not to put a necessity, or compulsion upon God, who doth freely whatever he doth, and hath no other tie upon him for his actings than his own Will. But in regard of that infinite goodness that is in God, could that do other than flow out upon the Creature? God from all Eternity dwelt in and with himself, blessed, ever blessed in the enjoyment of himself, and needed nothing beside himself. But could that infinite Ocean of goodness, that was in him, be kept within those bounds of self enjoyment, and not communicate it self to the Creature? A lively, full, flowing fountain cannot contain its ever-flowing waters within its own brims, but it must flow out to refresh and water the places that are about it; The Sun cannot keep its light and heat within it self, but must impart it to the world.

We shall not impose any such necessity upon God, as he hath done upon these Crea∣tures. And yet if we should say, God the everlasting fountain of Being, of Goodness, could not but impart Being, and his Goodness to Creatures; this would speak no imper∣fection in God, but his infinite perfection. But we will take the thing up in terms of Scripture. He was willing to make known his goodness; it was his pleasure to create the world, that he might communicate the riches of his glory. God would give being to Creatures, that he might glorifie his own being; would communicate of his good∣ness to his Creatures, that he might glorifie his own goodness. So all terminates and centers in that great end, his own glory. He created the world to glorifie his power: gave being to Creatures that he might glorifie his own being: shews goodness to them, that he may glorifie his own goodness, and receive glorifying from them. And at last, will destroy the world to glorifie his power and justice: damn the wicked to glorifie his truth and justice, and glorifie his Saints to glorifie his grace. So that God made all things for himself, that is for his own glory: doth all things for his own glory: created thee, me, and all flesh, that he might reap glory from us.

But let us consider of the second thing, as it tends to the End of this Command,* 1.2 the setting forth the reason of the Institution of the Sabbath; That he created all things in six days.

And what needed he take six days, that could have done all in a moment? He had as little need to take time for his work, as he had of the world, he being Lord of all. What reason can we give? but that he by his own proceeding and acting would set the clock of time, and measure out days, and a week, by which all time is measured, by his own standard, Evening and Morning, to make a natural day, i. e. day and night: and seven natural days to make a week; six days of labour, the seventh for rest, six for man, the seventh for God.

Shall we trace the story of the six days a little, that we may the more plainly observe the Rest, and blessing of the Sabbath, when it came?

That the world was made at Aequinox, all grant, but differ at which, whether about the eleventh of March, or twelfth of September; to me in September without all doubt. All things were created in their ripeness and maturity: Appels ripe, and ready to eat, as is too sadly plain in Adam and Eves eating the forbidden Fruit. To this we might add that God attributed the beginning of the year to March, upon Ecclesiastical account, upon

their coming out of Egypt. Exod. XII. Which argues it had begun from some time else before. And so the Jews well observe, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beginning of the year for telling the year, it from September: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The beginning of the year for stating of the feasts, is from March. See Exod. XXIII. 16. The feast of in-gathering in the end of the year. After which a new year was presently to begin, when they had ga∣thered in grapes, &c.

So that look at the first day of the Creation, God made Heaven and Earth in a mo∣ment. The Heaven, as soon as created, moved, and the wheel of time began to go. And thus for twelve hours there was universal darkness. This is called the Evening, meaning Night. Then God said, Let there be Light, and light arose in the East, and in twelve hours more was carried over the Hemisphere: and this is called Morning, or Day. And the Evening and Morning made the first natural days; twelve hours darkness, and twelve light.

Accordingly did God proceed in the works of the six days, as Moses hath informed us at large; which I shall not insist upon, but come to the works of the sixth day. On that day God created creeping things, and beasts, and lastly man. And that which is needful to observe towards the Lords resting, and sanctifying the seventh day, is, that before the seventh day came, sin was come into the world, and Christ was promised.

On the sixth day all was marred again. Before that day was ended sin was got into the world, and spoiled the best of the Creation of God, Men, and some Angels. This we have to speak to, wich giveth some illustration concerning the institution of the Sab∣bath of the seventh day.

That Adam fell on the very day that he was created, needs not so much dispute about, for it is easie to be proved, as it needs sorrow and wonder, Wonder, that he placed in so incomparable happyness, and having perfect power to continue in it, should set so light by that happiness, as to pass it off for an Apple, and that he should lose that happiness on his first day, when he was able to have kept it all his days. And Sorrow, that the noblest of natures, that God had created, should be so soon overthrown, and overthrown so sorely.

For proof of this, we may have recourse to Scripture, to Reason, and to the Correspon∣dence that was twixt the Fall and the Redemption.

I. To prove it by Scripture.

First, Observe that, Psal. XLIX. 12. Nevertheless man being in honour abideth not, but is like the beasts that perish. The Psalmist in the verse before shews the carnal confidence of worldly men: Their inward thought is, that their houses shall continue for ever, and their dwelling places to all generations, &c. And in this verse he shews, how vain such con∣fidences are. For that man hath no abiding here in his house, or honour, but he must away. And he lays it down not only as a thing undoubted in it self in the words that you have before you in your English Bibles: but in the Original he includes the most proof of it, that could be produced. For in the Original the words speak literally thus, Adam in honour lodged not all night, but was flitted out of his honour before his first night came. And if it were so with him in his great honour, and in his great ability to have stood and remained in his honour, it is much more so with man, that is become sinful, mortal, and nothing but fading. I say, the words in the Original bear also this sense, that Adam in honour lodged not all night. And so they speak and prove the thing we are upon, that he ••ell and faded on the very day he was created; and lost his ho∣nour and happiness before night came.

Secondly, Observe that, Joh. VIII. 44. He was a murtherer from the beginning. The Syriac renders it from in the beginning; the common phrase whereby the Jewish Na∣tion expressed the days of Creation. So is it their common expression, whereby they denote the works of the Creation, to call them 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the works in the be∣ginning. And the Jews that stood by and heard Christ speak these words, He was a murtherer from the beginning, could not otherwise understand it, than that he was a murtherer even from the days of the Creation, that he murthered Adam on the very day that he was created. And so Christ meant in the words, as speaking according to the common and familiar Language of the Nation. For

II. To clear this by Reason, which the Scripture thus hinteth.

First, It is without all question, that the Devil would slack no time, but as he was fallen himself through his spite and malice at the happiness and honour of Adam; so he would hasten all he could, to bring him out of his happiness and honour, which he so much spited and maliced.

It is disputed what day the Angels were created. It is the most probable they were created the first day with the Heavens: and that they were spectators of Gods works in the creation, and praised and magnified the Lord for his works all along; so God him∣self the great Creator tells us, Job. XXXVIII. 4, 5, 6, 7. Where wast thou when I laid the foundations of the earth, &c. Who hath laid the measures thereof, if thou knowest, or who

hath stretched the line upon it? Whereupon are the foundations thereof fastned, or who layd th•• corner stone thereof? When the morning Stars sung together, and all the Sons of God shooted for joy. By Stars, and Sons of God is plainly meant the Angels: and they are singing and shouting, when God lays the foundations of the earth; as they did at the laying the foun∣dation of the Temple, Ezra, III. Now the foundation of the earth was laid in the first day, the first work of the Creation: when God in one and the same instant created Hea∣ven and Earth, and in the same instant created the Angels with the Heavens.

Now these Angels that fell, were not fallen doubtless before man was made. For up∣on creating of Man, who was the last of the Creation, it is said, Gen. I. 31. And God saw every thing, that he had made, and behold it was very good: and there was yet nothing bad or evil in the world, no Angels fallen, no sin at all. But when those that fell saw the dignity and honour and happiness, that God had placed man in, a piece of clay, a lump of earth, dust of the ground; and that he put all Creatures under his feet, as it is Psal. VIII. 5, 6. yea and gave Angels charge to attend him, as it is, Psal. XCI. 11: They maliced this happiness and honour, and scorned this service and attendance; and damned themselves meerly upon this spite at Man.

Would they therefore, think you, delay any time of tempting man, to try whether they could shake him out of his happiness and honour, and bring him into the same con∣demnation with themselves? No, the Devil never since slacked time, and put off any opportunities of doing mischief, much less would he then, when he had mischieved him∣self with such a spleen.

Secondly, I might speak of divers things. As that if Adam had kept the Sabbath in innocency, he had kept the Law; that if he had continued any time without sin, he had begot Cain without sin: if Eve had been a little practised in obedience, she had not so soon been shaken, when she came to be tried: that their speech sheweth, that no fruit had been eaten before. But that which is especially considerable is, that the Redemption was to be shewed instantly upon the Creation. Since Christ was to be set up Lord of all, the Saviour of all that are saved, and the second Adam repairer of the ruines of the first; it was not only fit, but indeed needful, that he should be proclaimed King and Sa∣viour even the first day of man.

I do not say, it was needful that Adam should fall on his first day, that Christ might be proclaimed on his first day: and yet I say, it was needful that Christ should be proclai∣med that day, viz. that he might be set up Lord of all men from the first day of man. But especially, that what stability or firmness there is in obedience and holiness, it might be founded in Christ alone. I could almost say, it was needful, that Adam should fall on the day of his Creation, not in regard of any necessity God put upon him, but in regard of the ••ickleness of created nature, being left to it self. When I say, it was almost needful, I mean almost inevitable, but that he, left intirely to himself, and to his own strength, should stand the temptation of an Angel, a Creature so far above him by nature, and so far wiser than he, though he were full of wisdom. And you see Satan did not so much tempt his strength, as his wisdom; and there he overturns him by a trick of sub∣tility, out-witting his wisdom.

However it was fit the Redeemer should be held forth, even the first day of man, as the heir of all things, Heb. I. 2. as the root of all to be saved, and the sure foundation of all holiness, grace and eternal life. And

III. Do but observe what correspondence there is twixt the Fall and Redemption; and the later will speak the former to have been on Adams first day. Redemption was wrought on the sixth day, as the Fall had been on the sixth day. And when Christ had wrought that great work, he rested the seventh day in his grave, as God rested on the seventh day, when he had wrought the great work of Creation. To this purpose I might also apply the particular times of the one, and the other. About the third hour, the hour afterwards of sacrifice and prayer, it is very probable Adam was created. And Mark tells you, Chap. XV. 25. And it was the third hour, when they crucified him; that is, when they delivered him up to Pilate to be crucified. About the sixth hour, or high noon, Adam most probably fell, as that being the time of eating. And John tells you, Chap. XIX. 14. that about the sixth hour he was condemned, and led away to be crucified. And about the ninth hour, or three a clock afternoon Christ was promised, which Moses calls the cool of the day: and about the ninth hour Christ cried out with a loud voice, and gave up the Ghost. Such Harmony may be found betwixt the day and hours of the one and of the other: the later helping to prove and clear, that Adam fell on the sixth day, the day on which he was created, and continued not in honour all night.

Ah! what a glassy brittle thing is poor humane nature, when it is so shaken all to pieces from so great perfection, that it holds not whole above three hours, or there∣abouts? And that it held whole so long, was because it had not yet met with a tempta∣tion. And that Satan offered not a temptation all that while, was because he would

hold off till they came to their time of eating; and their first meal proves their poy∣son. But Ah! the glorious and divine power of the grace of the Lord Jesus, that inables a poor sinful Soul to hold out against the shocks of all the temptation of Hell, and to break through all, and to get to glory. Compare Adam shaken with the first temptation the Devil offers, with Job not shaken with all that the Devil could do; and to the praise of the glory of his grace, as it is said, Ephes. I. 6. we have cause to cry out all our lives, and so do Saints in glory to eternity, Great is the grace of our Lord Jesus Christ.

Now read the words carrying this that hath been spoken in your minds, In six days the Lord made Heaven and Earth, the Sea, and all that in them is, and rested the seventh day; wherefore God blessed the Sabbath day, and hallowed it. And on the sixth day Adam fell, and Christ was promised: and on the Seventh day God rested, and blessed the Sabbath day, &c. And so the Chaldee Translater of the Psalms considers of the thing. For upon Psalm. XCII. which is intituled for the Sabbath day, he saith thus, A Psalm or Song, which Adam the first man sung concerning the Sabbath day. And the same Chaldee Translater on Cant. I. yet more plainly: When Adam saw that his sin was forgiven, when the Sabbath came, he sung a Psalm, as it is said, A Psalm or Song for the Sabbath day.

And now looking on this first week of the world in this prospect, viz. as sin come into the world, and Christ promised before the seventh day came, it will give us a clearer prospect of the Sabbath, and of Gods resting, viz.

I. That God had created a new creation, before he rested on the Sabbath. For when Adam and mankind, by his fall, was shattered all to pieces, and the noblest Crea∣ture, to whom God put all other Creatures in subjection, was himself become like the beasts that perish, the beasts that were put in subjection to him: and when Satan the enemy of God, as well as man, had thus broke all to pieces the chief work-manship of God; here the world was mar'd as soon as made. And as God in six days made Heaven and Earth, and all things therein, so before the sixth day went out, Satan had mar'd and destroyed him, for whom all these things were created.

God therefore coming in with the promise of Christ, who should destroy Satan, that had destroyed all; and having now created a new world of grace, and brought in a second Adam, the root of all were to be saved; and having restored Adam, that not only from his lost condition, but into a better condition, than he was in before, as having ingrafted him, and all believers into Christ, a surer foundation, than natural perfection, which he had by Creation, but had now lost: then he rested, as having wrought a greater work, than the Creation of nature.

But then you will say, that the first Sabbath was of Evangelical institution, not of moral: that then the law for keeping of it was not written in Adams heart, but was of Evangelical revelation.

I may answer truly, that it was both. For though Adam had not sinned, yet must he have kept the Sabbath. And to this purpose it is observable, that the institution of the Sabbath is mentioned, Gen. II. before the fall of Adam is mentioned, Gen. III. partly because the Holy Ghost would mention all the seven days of the first week together, and partly to intimate to us, that even in innocency there must have been a Sabbath kept; a Sabbath kept, if Adam had continued in innocency: and in that regard the Law of it to him was Moral, and written in his heart, as all the Laws of piety towards God were. It is said, Gen. II. 15. The Lord God took the man, and put him into the Garden of Eden to dress and keep it. Now if Adam had continued in innocency, do you think he must have been at work dressing and keeping the Garden on the Sabbath day, as on the other six? He had Gods own copy so laid before him of working six days, and resting the seventh, that he could not but see, that it was laid before him for his Example.

But you will say, All the Moral Law was written in Adams heart, as soon as he was created: now the Law to keep the Sabbath could not be, because the Sabbath was not yet created, nor come. And by then the Sabbath came, the Law in his heart was blur∣red by sin and his fall.

I answer, The Law writ in Adams heart was not particularly every Command of the two Tables, written as they were in two Tables line by line: but this Law in gene∣ral of piety and love toward God, and of justice and love towards our neighbour. And in these lay couched a Law to all particulars, that concerned either; to branch forth as occasion for the practice of them should arise. As in our natural corruption brought in by sin, there is couched every sin whatsoever too ready to bud forth, when occasion is offered. So in the Law in his heart of piety towards God, was compre∣hended the practice of every thing, that concerned love and piety towards God, as occasion for the practice was offered. Under this Law was couched a tie and Law to obey God in every thing he should command. And so though the command, Eat

not of the forbidden fruit, was a Positive and not a Moral Command; yet was Adam bound to the obedience of it by virtue of the Moral Law, written in his heart, which tyed him to love God, and to obey him in every thing he should command.

And so the Sabbath, when it came, although you look upon it as a positive command in its institution; yet was it writ also in Adams heart, to obey God in that Command, espe∣cially when God had set him such a Copy by his own resting.

II. A second thing observable in that first Sabbath, and which was transmitted to poste∣rity as a Law to keep, is, that now it had several ends. As in man there is something of the perfection of every Creature, a Spirit, as Angels; Life, as Beasts; Growth, as Trees; a Body, as Stones; so the Sabbath hath something of the excellency and of the end, of every Law, that was or could be given.

There are four sorts of Laws, which God hath given to men; Moral, Commentorative, Evangelical and Typical. Moral Laws are given in the Ten Commandments. Commemo∣rative Laws, as the Law of the Passover, to commemorate the delivery out of Egypt; Pen∣tecost, to commemorate the giving of the Law. Typical, as Sacrifices, Priesthood, Puri∣fications, sprinkling of blood, to signifie good things to come, as the Apostle speaks, and to have their accomplishing in Christ Evangelical, such as repentance, self-denial, believing, &c.

Now the Sabbath is partaker of all these Ends together, and hath the several excellen∣cies of all these ends included in its self. And so had that first Sabbath appointed to Adam.

First, The Moral end is to rest from labours. So in this fourth Commandment, six days shalt thou labour and do all thy work, but the seventh day is the Sabbath of the Lord thy God, in it thou shalt do no manner of work, &c. So Jer. XVII. 21. Thus saith the Lord, Take heed to your selves, to bear no burthen on the Sabbath day, nor bring it in by the gates of Jerusalem. Neither bring forth a burthen out of your houses, neither do you any work, but hallow the Sabbath day, as I commanded your fathers.

Oh! then I celebrate the Sabbath, saith the Sabbath-breaker, for I do no work but play and recreate, and drink and sit still, and do no work at all. Friend, dost thou think God ever established idleness and folly by a Law? That he hallowed the Sabbath day to be a playing, fooling, sporting day? But Christian, how readest thou, as a Christian? The seventh day is the Sabbath of the Lord thy God; not a Sabbath for thy lust and laziness. And in it thou shalt do no manner of work of thine own, but the work of the Lord thy God. And the rest that he hath commanded is not for idleness, but for piety towards God; for which end he gave all the Laws of the first Table, viz. to leave communion with the world and worldly things that day, and to have it with God, as in Esai. LVIII. 13, 14. If thou turn away thy foot from the Sabbath, from doing thy will on my holy days, and call the Sabbath a delight. As Moses to betake our selves to the mount of God, and there to have communion with him. To get into the Mount above the world, and there to meet God and converse with him. To be in the Spirit on the Lords day; and not to re∣create the Body, but the Soul. To gather Spiritual strength for that, which it may be hath been scattered in our wordly employment.

Secondly, There is a commemorative end of the Sabbath, to remember Gods creating the world. Which Adam might very well, nay must have been employed about, though he had never fallen. When he had been all the week upon his employment, dressing the Garden, and keeping it; then on the Sabbath to set himself to meditate upon Gods cre∣ating of the world; and to study his power and wisdom and goodness, shewed in that glorious workmanship, and to spend the day in prayers to him. Observe the work of that day to us, and the same it should have been to him, in Psal. XCII. which is intituled a Psalm for the Sabbath day. It tells you what the work of the day is, vers. 1. It is a good thing to give thanks unto the Lord, and to sing praises unto thy name, O most High. And up∣on what reason, ver. 4. For thou hast made me glad through thy works, I will triumph in the works of thy hands. This is a Sabbath days work; after our sixs days work, to make it our employment to think of Gods: to meditate of his wondrous works of Creation and Preservation: and there will come in the thoughts of our Creator and Preserver, and may mind us of our engagement to praise him: to whet our thankfulness and faith with these thoughts.

• 1. When we have laboured all the week, to think of our Creator, that hath sustained us, fed, cloathed, brought us hitherto. And here is a right Sabbath employment, to let our thoughts stream from our wordly employment to God, and to the remembrance of him, in whom we live, and move and have our being.
• 2. To trust God with our support, though we labour not on the Sabbath, but spend it wholly to him, and not to our selves. He that created all things, and that hath fed and preserved us hitherto, can support us without our working on his day; nay, and will do it: for do his work, and undoubtedly, thou shalt not want thy wages.

What a lecture did God read in his raining of Manna, that on the Sabbath day he rained none: thereby to shew his own owning of his Sabbath, and checking and chiding those, that for greediness and distrust, would go out and think to gather some on that day. And when he provided them Manna on the sixth day for the Sabbath also, what a lecture did he read, that he that observes the Sabbath and does Gods Will, ceasing from his own labour, and doing his, shall never be unprovided for.

Thirdly, There is an Evangelical end of the Sabbath, referring to Christ: and that in Adams Sabbath as well as ours. Let us begin with his.

I have shewed that on the sixth day Adam sinned, and Christ was promised. So that the last work of God in the days of Creation, was the setting up Christ, and restoring fallen man by him. And here God rested, viz. He had brought in his Son in whom his Soul delighted, and made him heir of all things: and thus he rested in Christ, finished his work in Christ, rested, refreshed, delighted himself in Christ. Now the next day, when the Sabbath came in, what had Adam to do in it, but to remember the Creation, to remember his new creating, when he was broke all to pieces and spoiled? To remem∣ber his Creator and Redeemer.

It is said, Gen. III. 21. Unto Adam and his wife did the Lork God make coats of skins, and cloathed them. The Lord and Lady of all the world clad in Leather! Which our silks and sattens now would scorn to think of: but from so mean a garb comes all our gallantry, though now we scorn it. But whence came those Skins? Most probably they were the skins of beasts that were sacrificed. For, That sacrifice was from the be∣ginning may be observed from that, that Christ is called The Lamb slain from the be∣ginning of the world: and that not only in prediction, or that it was determined, and foretold by God, that he should be slain: but in figure, that sacrifice was offered from the beginning of the world, which did presignifie his killing, and offering up. And this further appears from the sacrifices of Cain and Abel, which rite and piece of Religion they had learned of their Father Adam.

Here then was work for Adam on the Sabbath, to sacrifice in memory of Christ to be offered up for redemption: and to praise God for creating the world; but especi∣ally for vouchsafing Christ, whereby a better world and Estate is created.

And would not Adam, when he had a family, preach to his family of these things upon the Sabbath day?

My Children, learn to know, and remember the Creator, the blessed Trinity, Father, Son and Holy Spirit, who in six days made Heaven and Earth, and on the sixth day made me and your Mother, both of us in his own image, perfectly holy and righteous, and endued with power of perfect obedience, and to resist all temptations. But that day we were deceived by the Devil, and fell and un∣did our selves, and our posterity, and came into a state of death and damnation. But God suffered us to lye so but a few hours, but promised his own Son to take our flesh, and to dye to deliver us from death and damnation: and taught us this duty of sacrifice in comemoration of Christs death, and appoynted this day to commemorate these things, and to be employed in such service, and meditations. Oh! my Children, learn to know your Creator, to believe in Christ your Redeemer, and to observe his Sabbath.

Such employment as this had Adam with his family on the Sabbath day: that it was even a Christian Sabbath to him, as ours is to us: and the very same work is ours, and was his on the Sabbath day; but only that he also sacrificed.

Fourthly, There is a Typical end of the Sabbath; to signify Eternal Rest. Heb. IV. 3. For we which have belived do enter into rest: As he said, I have sworn in my wrath, if they shall enter into my Rest, although the works were finished from the foundation of the world. Where the Apostle signifies, that the Sabbath hinted another rest, to wit, Gods Eternal Rest, different from that rest, when God ceased from the works of Creation. The Sabbath typifies the end, viz. Eternal Rest: and the means, viz. to rest in Christ. One end was to Adam in innocency, both to us. This is a lecture that may be read in the Sabbath; in something that is visible to see something invisible, as in the water to see the Sun. This is a way to rest, and resembles that great, and last Rest: as pleasant walks lead at length to the stately House at the end of them.

This is a fit thought for the Sabbath-day morning. Now I rest from the world, how shall I rest from it eternally? Now I deal with God invisibly, but one day visibly. They who love Eternal Rest, will certainly love the Sabbath.

To all these ends, God added another end, as the Sabbath was given to his peculiar people, given at Sinai, with all these ends, and this more; viz. To distinguish the Jews from all others for Gods own people. See Deut. V. 15. And remember that thou wast a Servant in the land of Egypt, and that the Lord thy God brought thee out thence, through a mighty hand, and by a stretched out arm: therefore the Lord thy God commanded thee to keep the Sabbath day. And so in Exod. XXIII. 12. And the Sabbath is reckoned with the Jewish Festivals, Col. II. 16. Let no man judge you in meat or in drink, or in respect of an

Holy day, or of the new Moon, or of the Sabbath days. They were distinguished by Times from all other people. But how is this Sabbath distinctive? I answer,

• 1. None in the world kept the like resting day. Therefore the Jews were scoffed at by other Nations, as Idle, and taken advantage of on that day.
• 2. They kept this Rest as a redeemed people. Deut. V. How had they toyled in E∣gypt, and had not the liberty of a Sabbath: Now on the contrary, when they were de∣livered out of Egypt, they kept the Sabbath, as a signification of their rest from their labours there.

And now look on the Sabbath in its Moral, Commemorative, Evangelical, Typical, and Ceremonial End. Look on it in its Royal Dress, with what possible it can put on, as Queen Esther was drest; and then view its beauty.

First, in its Antiquity. It was from the beginning: as it is said of the word of God, 1 Joh. I. 1. Ask after the antient paths, and the Sabbath will be found to be one of them. This is not of the Law, but of the Fathers. It is the first born of Ordinances, and hath a double portion of honour due to it. It was the first day of comfort in the world, after Adam was adjudged to toyl and misery. The Jews say of it, that it is a Mediator.

The Consideration of these Ends of the Sabbath may serve to assoyl that controversie about the Antiquity of its Institution: viz. Whether its institution was not before the giving of the Law? In the Dispute about the Sabbath afoot in England some years ago, there were some went so high (shall I say?) or so low, as to maintain that our Sab∣bath was not of Divine Institution, but Ecclesiastical only; not ordained by God, but the Church. And to make good this assertion, they would perswade you, that there was no Sabbath instituted before the giving of the Law. None from the beginning, but that the world was two thousand five hundred and thirteen years without a Sab∣bath: for so long it was from the Creation to Israels going out of Egypt: and that then, and not before was the Law for the Sabbath given.

Then I pray, why should Moses speak of Gods sanctifying the Sabbath, when he is speaking of the first week of the world, if he meant not, that the seventh day of that week was sanctified? And what sense were it to read the Command thus, For in six days the Lord made Heaven and Earth, &c. and rested the seventh day, therefore two thousand five hundred and thirteen years after, he blessed the seventh day and hallowed it? But read it as it lies before you, He rested the seventh day, therefore the Lord blessed the Sabbath day and hallowed it, and must it not needs mean, he blessed that seventh day, that he rested, and sanctified it, and so the seventh successively in following generations?

But you may observe in Moses, that the Sabbath is given upon two reasons or accounts here, because God rested; but in Deut. V. 15. because God delivered them out of Egypt. Thou, O Israel, thou must keep the Sabbath day in remembrance of thy deliverance out of Egypt: but withall he bids them, Remember to keep the Sabbath in memory of Gods resting. Therefore certainly the Sabbath was kept in remembrance of that, before it was given to Israel to keep in memory of the deliverance out of Egypt.

I said, Adam should have kept the Sabbath, had he continued in innocency: then certainly he had more need of a Sabbath, for the benefit of his Soul, when he was be∣come a sinner. And those four Ends of the Sabbath already mentioned, were also ends of the Sabbath to him, as well as to us. The beauty then of the Sabbath consists First, in its Antiquity.

Secondly, In the Universality of its reception, throughout of all ages. One genera∣tion left it to another, from Father to Son. And it is known to all Churches.

Thirdly, The Bravery of its institution. It had Gods example. God hallowed, bles∣sed, drest it nobly: but his example is an addition without parallel.

Fourthly, The nobleness of its nature.

• 1. In it there was some of every part of the Law. It was Moral, Typical, Ceremo∣nial. As there is something of man in all the Creatures, so there is something in the Sabbath of all the Law.
• 2. By it is the propagation of Religion. See Es. LXVI. 23. And it shall come to pass, that from one new Moon to another, and from one Sabbath to another, shall all flesh come to worship before me, saith the Lord. As Psal. XIX. 2. Day unto day uttereth speech, and night unto night sheweth knowledge. So from Sabbath to Sabbath God is spoken of, and knowledge of divine things revealed. This was the Market-day that still fur∣nished the Jews with what was needful for their spiritual food and sustenance. All marketing was forbidden on it, Neh. XIII. 15, &c. because a greater market was to be minded. So Manna was not rained on that day, because better things were rained.
• 3. By it came benefit to man and beast. It gave them rest from labour, and renewed their strength.

Fifthly, Its Durableness. Exod. XXXI. 16, 17. The children of Israel shall keep the Sab∣bath, to observe the Sabbath throughout their generations for a perpetual covenant. It is a

sign between me, and the Children of Israel for ever. It reacheth as the Cherubins wings from one end of the World unto the other.

Hence also we may see what little difference there is twixt our Sabbath and the first Sabbath of the world. Both commemorate the Creation, both the Redemption: but only that ours is removed one day forward: the Sabbath of old on the seventh day of the week, ours on the first.

Much dispute hath been about this change: into which I will not ravel, only observe these things in reference to this, that it is changed to the day of Christs Resurrection.

I. As great a Change as this do we not read in the Old Testament? viz. the change of the beginning of the year from September to March, Exod. XII. The year had a na∣tural interest to begin in September, because then the world, the year and time began: and yet when God wrought for Israel an extraordinary work in redeeming them from Egypt, a figure of our redemption by Christ, he thought good to change the year from that time, that naturally it did begin.

So though the Passover be appointed to be in that first month, that began the new year, and be called an Everlasting Ordinance, Exod. XII. 16. Yet upon occasion the Lord ordained it to be kept in the second month, Numb. IX.

To this we may add Gods changing the very end and memorial of the Sabbath to Is∣rael themselves. Changing, said I? or rather adding a new memorial, which it had not before. In Exod. XX. the memorial is to remember Gods creating and resting: in Deut. V. where the Ten Commandments are repeated, it is in memorial of their redemption out of Egypt. Not unclothed of its first end, and memorial, but clothed upon. So if Adam had continued innocent, he must have kept the Sabbath; and then it had been to him, but the memorial of Gods creating and resting. But when Christ and redemption by him was set up and come in before the Sabbath came in, then it was clothed with another memorial, viz. the remembrance of the redemption.

II. Christ had power and authority to change the Sabbath, Mark. II. 28. The Son of man is Lord of the Sabbath. He had power over all Divine Ordinances, Hebr. III. 5, 6. Now Moses verily was faithful in all his house, as a servant, &c. But Christ as a Son over his own house. He is not a Servant in the house, but a Son to dispose of the affairs of the house, as he sees good. He is greater than the Temple, and so may order the affairs of the Temple, as he saw good.

If a Jew question, why he laid by the Ceremonies of Moses? The answer is ready, because he was greater than Moses, Lord of the house, in which Moses was but a Ser∣vant. Nay, it was he that appointed Moses those Ceremonies, and he might unappoint them at his pleasure. That is observable, Act. VII. 38. This is that Moses, that was in the Church in the wilderness with the Angel, which spake to him at Mount Sinai, and with our Fathers who received the lively Oracles to give us. With the Angel? who was that? It was Christ the great Angel of the Covenant, as he is called, Mal. III. 1. The Angel of Gods presence, as he is called, Esai. LXIII. 9. Then, who spake with Moses at Mount Sinai? It was Christ. Who gave him the Lively Oracles, Laws, Testimonies, Statutes? It was Christ. And then might Christ, that gave them, dispose of them as seemed him good.

So that if a Jew question, why Christ changed Circumcision into Baptism, the Pas∣chal Lamb into Bread and Wine, the Jewish Sabbath, into the Christian Sabbath, The answer is ready, he was Lord of them, and might dispose of them. Het set up Circum∣cision, the Passover, the Jewish Sabbath, and might take them down, and alter them as he pleased.

III. Ye read once and again in Scripture of Gods creating a new world, Esai. LXV. 17. Behold! I create new Heavens and a new Earth. 2 Pet. III. 13. We according to his pro∣mise look for new Heavens and a new Earth. Rev. XXI. 1. And I saw a new Heaven and a new Earth. Now when was this done? The Apostle tells us when, viz. in his own time, 2 Cor. V. 17. If any man be in Christ he is a new Creature. The meaning of it, is Gods creating a new Estate of things under the Gospel: a new Church, the Jews cast off, and the Gentiles taken in: new ordinances in his Church; Ceremonious wor∣ship taken down, and Spiritual set up: new Sacraments, Baptism and the Lords Supper instead of the Circumcision and Passover: a new Command of love to one another: a new Covenant, a new and living way into the most holy; a new Creature, and in a word, all things become new.

Then certainly, a new Sabbath was fit for a new Creation: Lay these two places together Gen. I. 1. In the beginning God created the Heaven and the Earth, and Esai. LXV. 17. Behold! I create new Heavens and a new Earth. In fulness of time God created new Hea∣vens and a new Earth: and as the first Creation had the old Sabbath, so was it not fit, the new Creation should have a new Sabbath? As our Saviour speaks, Mat. IX. 17. New cloth must not be put into an old garment, nor new wine into old bottles, but new wine must be put into new vessels and both are preserved. So in this case a new manner of worship,

new Ordinances, new Sacraments, to be committed to the old Sabbath? This is impro∣per: but a new Sabbath must be for these, as well as they themselves are new. How pied would Christianity have looked, if it had worn a Coat all new in other respects, but had had on the shirt or piecing of the old Sabbath? And how unfit was it to have tyed Christians to the observation of the old Sabbath of the Jews?

IV. The Resurrection of Christ was the day of his birth, and beginning of his King∣dom. Observe the quotation, Acts XIII. 33. The promise which was made unto the Fa∣thers, God hath fulfilled to us their Children, in that he hath raised up Jesus: as it is also written in the second Psalm, Thou art my Son, this day have I begotten thee. When was the day, wherein Christ was begotten? In the day that God raised him from the dead. That is strange: for as he was God, was he not begotten from Eternity; and as he was man, was he not conceived by the Holy Ghost, and born three and thirty years and an half before his Resurrection? Yes, both most true, and yet that true too, that he was begotten from the day of his Resurrection. And the Apostle tells you how to un∣derstand it, viz. He was the first begotten, and first born from the dead: begotten that day to the Gentiles and all the world, from thenceforward a Saviour to them; and by his Resurrection, as the Apostle saith, Rom. I. 4. Declared to be the Son of God with power by the Resurrection from the dead.

So likewise his Resurrection was the beginning of his Reign and Kingdom. Consider upon that, Mat. XXVI. 29. I will not drink henceforth of this fruit of the vine, until that day when I drink it new with you in my Fathers Kingdom: That is, when I am risen from the dead. And see Mat. XXVIII. 18. Now I begin to reign, All power is given unto me in Heaven and in Earth. For now he had conquered all his Enemies, Devil, Death and Hell.

Now was not the first day of the week, the day on which Christ rose, fitter to be made the Sabbath, to commemorate his Birth-day from the dead, and his entrance into his Kingdom; than the last day of the week, the old Sabbath, on which day he lay in the grave, and under death? Kings and Potentates use to celebrate their Birth-day, and the day of entrance into their Kingdom, and this King of Kings, was it not fit that such a memorial should be of his Birth-day, and entrance into his Dominion?

And compare the Creation and Christs Resurrection, whether of them was the greater matter? whether of them the greater work? Was not the Resurrection? Not indeed in regard of the Power, that effected both, but in regard of the effect or concernment of man.

• 1. By his Resurrection he had destroyed him, and that that had destroyed the Creati∣on, viz. Sin and Satan: and did set up a better world, a world of Grace and Eternal Life.
• 2. Had it not been better, that Man as he now was, sinful, had never been created, than Christ not to have risen again to save and give him life? As it was said of Judas, It were better if he had never been born; so it were better for sinful men if they had never been born, than that Christ should not have been born from the dead, to re∣store and revive them. Observe, that the Resurrection of the Heathen from their dead condition, took its rise and beginning from the Resurrection of Christ, as Christ himself closely compares it from the example of Jonahs rising out of the Whales belly, and converting Nineveh. To that purpose is that prophesie, Esai. XXVI. 19. Thy dead men shall live, together with my dead body shall they arise; awake, and sing, ye that dwell in dust? The dead Heathen that had lain so long in the grave of sin and ignorance, when Christs body rose, had life put into them from that time, and they rose to the life of grace. For by his Resurrection, he had conquered him, that had kept them so long under death and bondage.

Now was it not most proper for the Church of the called Heathen, to have a Sab∣bath, that should commemorate the cause, time, and original of this great benefit ac∣cruing to them?

Notes

• * 1.1

  I.
• * 1.2

  II.