A compleat history and mystery of the Old and New Testament logically discust and theologically improved : in four volumes ... the like undertaking (in such a manner and method) being never by any author attempted before : yet this is now approved and commended by grave divines, &c. / by Christopher Ness ...

CHAP. V. Of Adam and Eve in the pure state.

THe state of Innocency wherein God created Adam and Eve, was dignified with sundry ex∣cellent blessings, some Internal and some External. (1.) The Internal perfections where∣with God blessed them both, were, (1.) Immortality, God gave them not onely the most noble Life as to the nature of it (in as much as the Life Rational [of Man] is more noble than the Life Vegetative of Plants, or the Life Sensitive of Beasts) but also most Extensive as to its con∣tinuance: for had they not Sinned, their Souls had never have been separated from their Bo∣dies, but they should have lived a most happy life a Thousand years upon Earth (according to the opinion of the Antients) and then have been translated (as Enoch and Elijah were) into Heaven: this Immortality was onely ex Hypothesi, upon supposition of holding their integrity as before, and an Immortality a parte post onely (as the Schools speak) and not a parte Ante also: for some things are said to be Immortal, (1.) Which have a beginning, but have no end, as the Angels, and the Souls of men. (2.) Some things have no beginning, yet shall have an end, as the Eternal decrees have their Temporeal accomplishments. (3.) Something again there is, that hath neither beginning nor end, and that is, God himself: of the first sort would their Immortality have been, have they stood, their Bodies would have been Immortal as well as their Souls, 'Twas the Vain Philosophers fancy, that Men had no beginning, but was Eternal [a parte Ante] as to before, which is fully confuted by Moses mentioning Mans creation three times in one Verse, Gen. 1.27. (2.) Wisdom, yea such a such a perfection thereof as to know all that was knowable: we read of Solomons wisdom (even in the state of Corruption) how it made him Natures Secretary, and wiser than all men, 1 Kin. 4.31, &c. & 10.4, &c. yet was it undoubtedly short of Adams wisdom in the state of innocency. Though Solomon were wiser than all men in the faln estate, yet this makes him not wiser than Adam in the pure estate, who then had the perfection of knowledge and wisdom: then did he know aright his God, his Creatures, and himself too, he had 1. Natural, 2. Acquired, 3. Revealed knowledge. 1. His knowledge was inbred and con∣created with him, so 'twas Natural to him. 2. He Ac••nired knowledge of God by the Crea∣tures in a way of Causality and eminency; he ascended from the effects to the cause, till he came at the first cause, as if he had been climbing upon Jacobs ladder. 3. The Attributes of God, and the mystery of the Trinity, were revealed to him, and nothing of corruption was then either within him or without him, to darken his understanding to him, as Solomon had; Adam wisely understood all simples, singulars and universals, and could rightly (while he was himself Right and upright) compound or divide them: he could then (without any mistake) discern good from evil, and the just from the unjust; to follow the former, and to flye the latter: The unanswerable argument of his knowledge and wisdom was his giving names to all creatures according to their several Natures, as those that understand the Hebrew tongue, do understand, or at least may do.

Convenium Rebus nomina saepe suis.

The names Adam gave them were accommodated to their Natures, Gen. 2.20. one part of that Image of God (wherein Adam was Created) is knowledge, Col. 3.10. and this was in the perfection of it, so that Tostatus was under a mistake in preferring Solomon before Adam be∣cause he is said to be wiser than all men (that were before him or after him) for that is spoken of the common Generation of men, wherein the two Adams must be excepted, the first man cre∣ated in the Image of God, and the man Christ Jesus born without sin: Adam did certainly know all things but the four things which are not knowable to man, to wit, (1.) The secret De∣crees of God, which belong not to men, Deut. 29.29. Rom. 11.33. who knows the mind of God, &c. (2.) Future contingents, as his own fall. (3.) The thoughts of the minds both of men and of Angels. God onely is the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Heart-searcher, Act. 1.24. our most secret thoughts and intentions (which are the creatures of the Heart) are naked and open to him onely, Heb. 4.13. (4.) All Individual things of all kinds, which are (as it were) Infinite, as (suppose) how many Stars there are in the Heavens, how many Fishes in the Sea, how many Fowls in the Air, how many Beasts in the field, how many Sands upon the Sea-shore; known (only) unto God are all his works, from the foundation of the world, Act. 15.18. Omnisciency is his Incommunicable At∣tribute, 'tis God (alone) that knoweth all things, Joh. 21.17. All these things. (3.) Holiness and Righteousness, (which completed the Image of God in Man) Eph. 4.24. 'Tis something over-curious a Criticism, (having in it more Wit than Grace) to say, God was the first that made Ima∣ges in the world; (in making Man after his own Image) but (sure I am) God was the first that forbad Image-making, to wit, in the second Commandment. 'Twas certainly a gross mistake in Oleaster, (that grand stickler in the Spanish Inquisition) to say, that God in the Creation, took upon him the shape of a Man, and thereupon, 'tis said, he made Man in his own Image; where∣as the truth is, This is to make God after Mans Image, rather than Man after Gods Image: but the Image of God (wherein Man was Created) was his being made holy and righteous [aequè, non equaliter] as God in quality, though not in equality: Thus Solomon saith, God made Man right and upright, Eccles. 7.29. he was right in the sight of God, 2 Chron. 29.2. his state was well pleasing to God, and he was upright before▪ him: he was right (1.) in his understanding of things, as be∣fore, having the perfection of knowledge and wisdom: (2.) in his will, willing and nilling all that God would have him to will or nill; he loved all that God loved, and hated all that God hated, Revel. 2.6. (3.) his Conscience, Memory, Affections, all had a rectitude or rightness: in a word, his Holiness and Righteousness (God created him in) made him both suitable to Gods Nature, and Subject to Gods Law, which is both a right and a straight Rule, Psal. 19.8. then there was a Right order in all his Affections: no jarring discords (which would have made no good musick) were then among them, but all were placed upon their proper objects, needing no reconcilement (as now) one to another: The inferiour parts of the Soul were all subordi∣nate to the superiour. The Will was subject to the Judgment or Conscience, The Affections to the Will, Prov. 16.32. all the outward members to both, Rom. 6.13. and the whole man (in all parts both inward and outward) in subjection to God: much more might be added of Inter∣nalls. (2.) The External endowments which God gave our first Parents in their pure state were sundry also. As (1.) the most perfect Beauty and Comliness of their persons. As is the cause, so is the effect; as is the workman, so is his workmanship: it must needs be a complete piece of work, which came out of the skilful hands of the most Wise God, as is said before of the Body. Their Stature, proportion, their feature, lineaments were all, yea altogether lovely, Cant. 5.16. Their Voices were sweet, and their Countenances were comely, Cant. 2.14. seeing (since the Fall) such a dazling splendour and bewitching Beauty remains still in some of the Sons and Daughters of men. Assuredly the Image of God (who is Beauty and loveliness it self) did shine forth in their Bodies as well as in their Souls; and even while they were naked, they were Clothed with Majesty and Glory, Psal. 8.5, 6. yea their nakedness made them not ashamed, Gen. 2.25. There was then no need of shame, for sin and shame came in both together: and there, was as lit∣tle need of Cloathing then; for their Bodys being then glorious, the bravest Apparel would but have been as a cloud that darkens the shining Sun, or as a black mask which covers a most beautiful face; undoubtedly they had (both) that goodly Gracefulness, presence and personage, as to be not onely most delightful companions each to other, but also capable of communion with the Holy Angels, to whom they were made but a little inferiour, Psal. 8.5. yea and with the Holy God himself, who rejoiced in the habitable part of his Earth, and took much complacency in the work of is own hands, Prov. 8.30, 31. Adam more than Enoch and Abraham, &c. walked Arm in Arm with God. The (2.) External endowment God gave them was the place of their Habitation in Paradise, Gen. 2.8, 15. God did not build them any Marble monument there, or an Ivory Pallace to dwell in, such as the Luxury of men in the faln estate hath framed for themselves, as that none-such Sinner Ahab built for himself, 1 Kin. 22.39. but God planted them a Garden or Orchard choicely furnished with all manner of delicate fruits, and hedged

round about, wherein they might▪ have lived in a condition of Dignity and delectation, without the least impairing of their Health and strength, for a thousand years; yet it being but an earth∣ly place, or a Terrestrial Paradise, thereby they were admonished not onely of frugality and modesty, but also that there was a better place, even a Caetestial Paradise, into which they should have (without tasting Death) been translated: no doubt, but the whole Earth was exceeding pleasant and fruitful, as a Garden, before the Sin of Man brought upon it the Curse of God, Gen. 3.17. yet so kind, so good was God to Adam, that he planted a Paradise for him, wherein he had an affluence and confluence of all good things to make him happy; hence it is called [the Garden of Jehovah, Gen. 13.10. and of Eden, which in the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 doth signify Pleasure, and this place of pleasure and pleasantness was (by was of eminency) the Glory of all Lands, Ezek. 20.6••▪ That Paradise was a most pleasant place, is demonstrated by those few following Arguments. As (first) from that large description and commen∣dation of it by the Holy Ghost himself in Moses his Pen-man, Gen. 2. from v. 8. to v. 16. (2.) from its being made a Type of the third Heaven, and synonymical with it, Luke 23.43. 2 Cor. 12.3, 4. Revel. 2.7. (3.) from that aggravation of the evil that is put upon their expulsion out of Paradise: if it were so great an evil to be banished (himself and all his posterity) out of this Pleasant place, and to have the Garden-door locked against him, yea and Guarded also by a Cherubim with a flaming sword, Gen. 3.22, 23, 24. this is a clear evidence, that some great good was lost thereby. (4.) from the restitution of the true Paradise unto faln man by Christ, which is a most unspeakable good: the first Adam shut Paradise, the second Adam opened it by the Key of his Cross, or Cross-key; and he quenched the flames of that flaming sword (which Guarded the Door) by powring upon it his meritorious Bloud, paving thereby a new and living way to that Paradise which is above, Hebr. 10.20, 18. herein also the tran∣scendent goodness of God to man is marvelously manifest, that God should (upon the third day of the Creation, when he made the Trees) plant a Paradise for mans pleasure before Man was Created, which was not until the sixth day: Man was made out of pa∣radise on that day, and then God took man by the hand and led him into Paradise to take possession of it (as the Angel led Lot out of Sodom, by the hand, for a dispossession, Gen. 2.15, & 19, 16. God made not Paradise for the Beasts to spoil, but for man to dress; which he did, as without necessity, so without either pains or weariness; 'twas rather his Recreation than his Occupation; his labour was then as an Ordinance, but after inflicted as a Punishment, Gen. 3.19. This place of delight was prepared for man before it was conferred upon him; yea before he was, that he might live a life of pleasure there: How much greater is Gods goodness unto Adams Posterity (who are given to Christ) for whom both a life of Grace and a life of Glory is prepared, not onely long before they were born, but also before the foundation of the World, 2 Tim 1.9. Tit. 1.2. &c. All those things do teach us these truths: (1.) That God hath a right Fatherly care of his creatures, thus to make provisions for them before they be created: (2.) that all opinion of merit is hereby overthrown, for Adam could not merit this Earthly Paradise before he was made, nor we the Heavenly one. (3.) God led Adam into Paradise, that he might know he held it not as Lord of it, but as Gods Husband-man and his Tenant at will so long as he behaved himself well, which if he forfeited by doing ill, he could have no just cause to complain for Gods banishing him out of it, who had given it him so freely, and so kindly led him into it. (4.) that Earthly Paradises be not Mans home and Countrey here, no abiding City, Hebr. 11.10, 16. The (3.) External favour God gave them, was their Dominion over all Creatures, Gen. 1.26, 28. subdue▪ the Earth, and have Dominion, &c. God made man the supreme Lord of all created things here below; all creatures are mans Servants and Houshouldstuff•••• God put all things under mans feet (as so many stirrops or steps of a Stair-case) that Man might raise up himself thereby unto God his Maker. David celebrates Gods praise for giving this Dominion over all to Man, Psal. 8.5, 6, 20. All things are made for Man, and Man is made for God, to know and acknow∣ledge him: And while Man did so, all things also did own and acknowledge Man as their Lord and Soveraign. Adam exercised the Centurions Authority, Luke 7.8. when all Creatures did come to him (for Names) and go from him when named, Gen. 2.19. All then did reverence Man, and were ready to come and go at his command. Hence it was that Eve was not afraid of the Serpent, as Moses was afterwards, Exo. 4.3. Christ was among wild Beasts without fear or h••rm, Mark 1.13. The Image of God in Man, put such a Majesty on Man, that all Creatures payed their Ho∣mage to Man, as Man payed his Homage to God; but this Obedience to Man was forfeited by Mans disobedience to God; and Mans Rebellion against his Maker, is punished with the Creatures Rebellion▪ again Man: according to the saying of the Antient, Rebellis facta est Creature homini, Quia Homo numini: The Creature Rebelled against him▪ because he Rebelled against God. This revolt lost Man both Imperium s••um, & Imperium sui, both his command

of the Creatures, and his command of himself. (1.) his command of the Creatures, who now Rebel so far, as many times to Mans ruine: sometimes they become such Enemies to Man (in avenging Gods quarrel upon him) as to pick out his Eyes, to tear his flesh, and to suck his Bloud, Ezek. 14.21. Levit. 26.22. Prov. 30.17. 1 King. 21.19. and this is not only threatned, but also Executed, 1 Kings 22.38. 1 Kings 13.24. 2 Kings 2.24. & 17.25. and what great revenge can the great God take by the least and weakest of his Creatures? As by Frogs, Flies, and Lice, Exo. 8.5, 7, 24. And by Worms, Acts 12.23. This is not all but, (2.) Man hath lost his command of himself, now Man is become as a City that is broken down and with∣out Walls, Prov. 25.28. he Reigneth not in his unruly affections, but lets them Run Riot in sin as so many Head-strong Horses: Man not being fenced in with the Wall of Gods fear, lies open to all the Assaults of Satan, as Judg. 18.7. Jer. 49.31. Ephes. 4.26, 27. hence it is Man can neither tame his Tongue, nor his Heart that Beast in his Bosom. (3.) Though this Dominion and Soveraignty over the Creatures be forfeited by Adams fall, yet 'tis not wholly extinguished: there was a renewing of that Character (in part) to Noah, Gen. 9.2. The dread of you, shall be upon every Beast, Fowl and Fish: and this piece of Gods Image in Man is yet remaining, whereby every kind of Beasts, of Birds, of Serpents and of Fishes hath been tamed by the industry and ingenuity of Man, Jam. 3.7. Hence we see a litttle Boy will lead a great Elephant, and a Child can drive before him a great number of Cattel; these are remaining footsteps of the Ancient soveraignty: and herein is the marvelous goodness of God to faln Man, that though his Authority be lost as to the Savage Beasts (as Lions, Bears, &c. some few whereof are subdued) yet the serviceable Creatures (that have no Gall as the other have, to wit, the Ox, the Ass, &c. are still in subjection to Man, Esa. 1.3. from all which Man hath most singular service. (4.) The Redeemed of the Lord have (by that Grand grant and Charter in Christ) a New right to all, and a New Rule over all, 1 Cor. 3.22, 23. All are yours in Christ. All we have in possession of the worst things below, and in Reversion of the best things above, yet hold we all in Capite-Tenure, to wit, in Christ, who is Married to his Church in faithfulness, and gives this as part of her Joynture, to wit, a restoring the Previledges of the first Creation, as Fellowship with God, and Dominion over the Creatures; and therefore hath he bound over the best of things to bring her in provision, Hos. 2.19, 20, 21, 22. This appears by comparing Psal. 8.4, 5. with Heb. 2.6, 7. where whatever•• is spoke of Man is applied to Christ, (1.) By whom we are at peace with the Beasts of the Field, Job 5.23. As Jonah was with the Whale in the Sea, and Daniel with the Lions in the Den, and the Viper had no power to hurt Paul. By whom we have not onely use of them (as the wicked have) but also right to them, both for profit and delight at present, yea (2.) by whom we shall at length be fully instated in the absoluteness of the old Dominion, when the Creature being freed from the Bondage of Corruption, shall willingly be subject to the Children of God, Rom. 8.19, 20, 21, 22. Though there be now some dread of man upon hurtful Beasts, there∣fore they dare not walk abroad while Man is supposed to be abroad, Psal. 104.20, 23. and though Man now hath a Dominion over useful Beasts, yet both are in a much lower way than that in the state of Innocency: for this subjection is neither with so much willingness on their part, Rom. 8.20. nor with so much easiness on our part as formerly, for now no Creature can be Tamed without toils and difficulty. There be yet two more of those great blessings, wherewith the Lord dignified the state of Innocency (to make it a truely Golden Age, as the Poets call it) to wit, the blessing of Marriage, and the blessing of the Sabbath; both which are partly External, and partly Internal. Inasmuch as the end of Marriage is for Relieving Mans Soul as well as Body, and the end of the Sabbath is for Refreshing the Body as well as the Soul: (1.) of the blessing of Marriage; no sooner had God created man Male and Female, Gen. 1.27. but then 'tis immediately said, God blessed them; and said, be fruitful and multiply, v. 28. now that the Marriage of the first Male and Female together, was a very great blessing (supperadded to all the other aforesaid blessings) the mouth of the Lord (himself) doth declare it, saying, It is not good for Man to be alone, I will make him an Help-meet▪ for him, Gen. 2.18 The good∣ness and greatness of this blessing (even in the Judgment of God himself, who is Wisdom it self) appeareth, inasmuch as the Lord declareth, for Man to be alone was not good, either (1.) for mans profit, in respect of Procreation and Education of Children, both for planting the world, and propogating the Church in the world: or (2.) for mans Comfort, optimum solatium est Sodalitium, Society is sweet, and Communion is comfortable, Eccles. 4.9, 10, 11, 12. or (3.) was it so Conformable to the Community of all the living Creatures, who did all (as Male and Female) consort together for the increase of their several Kinds: or (4.) was it so Honourable to the Creatour; for his service is both more, and more solemn in company and communion, than by any one alone: (5.) (Lastly) Had Man been alone, then the promised seed in the Eternal Covenant could not have been accompli••••••d: had not God made a Woman, Christ (the Son of

God) could not have been born the Seed of the Woman (according to the promise) after the Flesh. 'Tis true, there was no need of a Woman in respect of Gods Power; for the Al∣mighty might have made all Mankinde at once, as he did the Angels all at once, to be the In∣habitants of the Invisible world, as Mankinde is of the Visible. Yet in respect of Gods Wis∣dom, whereby he would have Mankind propagated by a natural Successive Generation, that so the Power and Presence of God might continually appear in this Personal Propagation, so a Woman was needful. Hereupon God comes forth, Gen. 2.18. in two things: 1. In a Divine Deliberation implied. 2. In a Divine Determination expressed. 1. In the Deliberation there is the Consultation of Divine Wisdom with it self, which is a Wisdom, that, as it cannot be mi∣staken in its own measures, so neither can it prescribe wrong measures to others; God is the infallible Judge and the wonderful Counsellor, Isa. 9.6. Rev. 3.18. I counsel thee, &c. hence the Psalmist prays, Lord, guide me with thy counsel, &c. Ps. 73.24. The Parliament of Heaven had con∣sulted before about giving Man his first Being, Gen. 1.26. And now the second time a Con∣sult is had about Mans well being, concerning what is good or not good for man, Gen. 2.18. The former, concern'd his Creation; the latter, his Providence. The first was, how to make Man God's Master-piece: This second was, how to make a Mate suitable to this Master piece. For there was no Help-meet, [Nullum Audjutorium naturae suae Accommodatum] no fit Companion that Adam could find among all the Creatures God brought before him to be named, v. 20. he saw (1) all other Creatures suitably sorted, as Male and Female in their kind; and (2) his own want of a suitable Consort after his kind: The sense of this want puts him upon desiring one agreeable to his Nature: His most gracious God gratifies his desire, so comes from the Divine Delibera∣tion to a Divine Determination of making a more glorious Creature than was to be found in the whole Creation, the Woman, call'd the glory of the Man, 1 Cor. 11.7. Man may glory in this, that God hath put such a glorious ••reature into his Bosom, Ʋxor gloria viri, gloria Ʋxor Dei, as Ber∣nard doth phrase it; The Wife is the glory of man, and Glory is the Wife of God. As the Divine Deliberation was the product of Gods Wisdom, so this Divine Determination was the product of Gods Goodness, and that both in the Negative, and in the positive part of it. 1. In the Negative the Divine Determination is not grounded on uncertainty, or propos'd in a doubt∣ful manner; God doth not say here, I fear, or I doubt, 'tis not good for Man to be alone; but 'tis a peremptory Proposition, 'tis not good, &c. and 'tis prescribed as a remedy to mans Malady, yet not Absolutely or Morally, 〈◊〉〈◊〉 for then there was no absolute or moral Malady or Evil sound in the world, ••ll mans sin had opened Pandora's Box, (as the Poets speak of Epim••th••us) out of which issued all manner of evil upon Mankind, so the Iron Age was brought in 〈◊〉〈◊〉 but Compara∣tively, to wit, it is not to good for Man to be alone, as to have a Mate, which all other Crea∣tures had at that time, all passing before Adam to be named. Good is taken either 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Sim∣ply in it self, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Respectively relating to some circumstance. Thus it was not good for man to be alone in several respects, as aforesaid. It was not good (1) in respect of the World, be∣cause all Mankind were to come out of Adam's Loyns. (2) In respect of the Church, which was to be chosen out of the World. (3) In respect of Gods Mercy and Justice, the former of which was to be glorified upon the Godly, and the latter upon the Wicked; none of which would have been, had Man been alone in the world. Besides, Rabbi Solomon renders another ge∣neral Reason why 'twas not good for Man to be alone: For, saith he, had Man been alone on Earth, as God was alone in Heaven, then Man would have been reckoned the chief Lord on Earth, as God is the chief Lord in Heaven: but this Rabbi's Reason is the more reasonless, because had Man been alone, he could have no Posterity so to reckon him. Again, Good is ma∣nifold; 1. Moral. 2. Physical, 3. Hyperphysical. Thus Virtue is a Moral good, Health is a Phy∣sical or Natural good, and Grace is an Hyperphysical or Supernatural good. Thus some things are said to be evil naturally, that are not evil morally. Poyson is a Natural, not a Moral evil. In this sence Sinning is said to be a worse evil than Suffering, inasmuch as Sinning is a Moral evil, and Suffering is onely a physical or Natural evil. Now the Help-meet God made for Adam was this Threefold good to him; a Moral, a Physical, and an Hyperphysical good. This leads me to the positive part of the Divine Determination, [I will make him an help-meet for him] Gnezer Hebr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gr. and Adjutorium Lat. an Help-meet Engl. an Helper, not an Hinderer: Kenegdo Hebr. for him, not against him; or such another as himself, alike in Form and Nature, and in Gifts both inward and outward; one in whom Man might see himself; one to be an Alter-ego to him, a Second-self, Eph. 5.28. an Helper to him in both Lives; an Helper (1) in Piety: thus godly Couples make up a Church in their Houses, being sweet Companions in Gods ser∣vice, as joynt Fasting and Praying, 1 Cor. 7.5. 1 Pet. 3.1, 7. (2) In Society, bearing each o∣thers Burthens, and sweetning each others Conditions, as Sarah was a graceful and grateful Companion to Abraham in all the passages of his Life, &c. (3) In Procreation and Education of Children, 1 Tim. 2.15. and 5.14. (4) In managing Family-matters, as Prov. 31.10, 27.

God had a respect to all those four ends aforesaid in the state of Innocency; now the Fall hath added a (5th) end of having an Helper in infirmity, as a remedy against sin, 1 Cor. 7.2, 9. Marriage is now Gods Medicine to cool and heal (if rightly applied) Mans hot and raging Lusts. Hence it follows, 'tis not good for Man, for any man, for Man universally taken (as in those words, Except a man be born again, Joh. 3.3, 5.) Any man, Every man, whether he be Prince or Priest; whether in Church or State, in Court, City, or Country, whether Gentile or Simple: 'tis not good for Man (any man) to be alone, either in a Natural, Civil, or Spiritual sense: Man is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, of a publick Temper, so loves not to be alone in any of these Re∣spects. If Communion be a priviledge in Heaven, then it must be a blessing on Earth. In or∣der to the doing of that which God had determined, (for he always performs with his Hand what his Mouth hath spoken), He (1) calls Adam into a deep sleep, v. 21. as the word Tarde∣mah signifies: the Hebrews have three words for Sleep; 1. Teuniugh, a Slumber. 2. Shenah, a fast Sleep. 3. Tardemah, a deep Sleep, such as is mentioned, Gen. 15.12. and 1 Sam. 26.7. therefore the Septuagint calls it an Extasie or Trance. Herein though his Senses were all loc∣ked up, so that he felt no pain when the Rib and Flesh was taken out of his Side, (which therefore God did to Adam sleeping rather than waking.) Nor could he be a Spectator of this wonderful divine Work; yet his Soul was at liberty, wrapt up in this Trance or Extasie, and by a prophetick Spirit therein, he knew what was done; and the mystery signified thereby not onely his own natural Marriage with Eve, but also Christs mystical Marriage with his Church, Eph 5.32. Hereupon, being awakened, he broke out into those prophetick words [This is bone of my bone, and flesh of my flesh.] Yea, learned Peter Martyr thinks, that Adam (observing there was no meet Match found for him among all the Creatures which passed before him) in this profound Sleep or Extasie, earnestly prayed to God that a suitable Help-meet might be made for him; and when this was done, he was a great Admirer of that divine Work which he could not be a Spectator of. Thus Adam found all things in the World created before him∣self, but saw not the Creation of any thing, no not of his own Wife, though created after him. He must adore the Wisdom and Power of the Creator in all things by his Faith, yet must he not see the manner of Gods creating any thing by his Eye. God consults not with Adam to make him happy; as he was ignorant whilst himself was made, so he shall not know while a Second-self was made out of him; both that the Comfort might be greater than could be expected, and that he might not upbraid his Wife with any great Dependence or Obligation, he neither wil∣ling the Work, nor suffering any pain to have it done. The Rib can challenge no more of her, than the Earth can of him. Then (2) [God took one of his Ribs] not a bare Bone, but a Rib with Flesh on it, v. 23. Adam might have one Rib more than ordinary put into his Side for this very purpose; therefore Adam was neither monstrous with it, nor deformed without it. Hence note, (1) God took onely one Rib, not more, whereon to make him one Wife onely: he had promised him one Help-meet, which accordingly he bestowed; therefore Polygamy is a sin, and for one man to have many Wives was not from the beginning. (2) God chuses rather to build the Woman out of the mans Rib, than to form her out of the Earth as he had done Adam, (which had been all one to the Almighty Creating-power) that not onely the likeness of their Nature, but also the affection of their Kin-ship might the more oblige those two first-Couples in mutual Love, and the same effect of reciprocal Affections might be diffused and communi∣cated to all their Posterity at their entrance into a married estate: By this very Argument the A∣postle exhorteth all Husbands to love and cherish their Wives, as they do their own bodies, seeing they are their own flesh, Eph. 5.28. (3) Note, the Woman was not made (as the Rabbies say) of the Eye of man, that she should not be a wandering, unstable Creature, like Dinah, Gen. 34.1. neither was she made of the Eye of man, that she should not be a listener and hearkener, like Sa∣rah, Gen. 18.10, 14. but she was made of a Bone, and yet but of one Bone [ne esset ossea] lest she should be stiff and stubborn as a Bone: for some say when the Man lost Free-will the Woman found it, and kept it ever since. And 'twas of a Bone not taken out so high as the Head, that she might not usurp Authority over the Man, and become his Imperious Mistress: Nor so low as the Foot, that she might not be trodden upon by him, and be his Slave and servile Vassal; but of a Bone betwixt Head and Foot, a Bone out of the Side, that she might be betwixt both, a collateral Companion or Side-fellow, or Yoke-fellow, that stands upon even ground with her Husband, though drawing upon the Left side. A Bone from under the Arm, to signifie Protection; and not far from the Heart, to shew the Dilection or Love that Man owes her. It was a Bone from the Left side (as most say) where the Heart is seated, to teach what hearty love ought to be betwixt the married Couples: As the Husband is the Wifes Head, so the Wife is the Husbands Heart, even the Wife of his Covenant, Mal. 2.14. She must eat of his Morsel, drink of his Cup, and lie in his Bosom, 2 Sam. 12.3. His Authority must relish more of loving Respect than of rigorous Power; and her Observance must rather be heartily than grudgingly perfor∣med.

3. When God had builded the Womans Body, (hereupon our Bodies are called Hou∣ses, Job 4.19. and 2 Cor. 5.1.) and inspired a Soul into it, Gen. 1.27. he brought her to Adam, v. 22. The same God who was her Builder was her Bringer too; yea, and her Conjoyner in Marriage with the Man. God brought the Woman to the Man as a Wife to her Husband, and joyned her to him as an Helper; whereby is shewed the Sanctity and Dignity of the married estate: for God did not onely ordain Marriage in the general, but he also made the first Mar∣riage himself, and that in the best and holiest estate that ever man enjoyed on Earth. 'Tis the pious opinion of some, that the Son of God, having here put on the Form of man, did bring this most beautiful Woman (formed by himself) in his hand to the man, and in most Divine and elegant words gave her in Marriage to him: Whether this were so, I shall not assert; yet sure I am Moses doth assure us, that three things were done by God (himself) in this first Insti∣tution of Marriage: As (1) Dixit, God said 'twas not good for Man to be alone, &c. Gen. 2.18. (2) Duxit, God led the Woman by the hand to the Man, and so was both the Father to give tier in Marriage, and the publick Person to marry them in a solemn manner. (3) Benedixit, God blessed them, Gen. 1.28. yea, and a three-fold honour is put upon Marriage in Scripture by all the three persons in the Trinity. 1. God the Father was the first Institutor and Ordai∣ner of it; not Cecrops, or Lycurgus, or Numa, as Heathens say. 2. God the Son honoured Marriage with his first Miracle, as well as Presence, Job. 2.2, 11. God the Son works his Mi∣racle for confirmation of God the Father's first Ordinance, to wit, the first Marriage. 3. God the Holy Ghost sanctified the state of Marriage by over-shadowing the betrothed Virgin, Matth. 1.18, 20. when Mary was espoused to Joseph, she was found with child of the Holy Ghost. The power of the Highest did over-shadow her, Luk. 1.35. as the Spirit did the confused Chaos at the Cre∣ation, Gen. 1.2. this wonderful Conception of Christ [Mirari licet, Rimari non licet] must be believed and admired, but cannot be pried into nor expressed.

Note hence, (1) that Marriage is honourable to all, Heb. 13.4. and therefore not to be prohi∣bited to any, as the Romish Church doth to their Priests and Votaries, hereby hindring them of that mutual Help that God ordained them, and of that Remedy against Sin. If God thought it not good for Adam (in his Pure state) to be alone, how much more for his Posterity (in the Corrupt state) who have more need of that Remedy? This forbidding to marry, to their Clergie at all times, and to their Laity at some times of the year, is one of Romes Doctrines of Devils, 1 Tim. 4.1, 3. and they are Devils rather than Divines that speak disgracefully of Mar∣riage, and call it a Defilement. Though Paul saith it is not good to marry, 1 Cor. 7.26, 28. yet doth he neither contradict Moses here, nor himself elsewhere, Heb. 13.4. for the Apostle speaks not there of Moral good, (which onely is opposite to sin) but of Expedient good, or Secundum quid, in respect of present Persecutions under the ten Heathen Emperours: Therefore it was not expedient. Had he spoke of Good simply, he could not have said, If he marry he sinneth not.

The (2) Note, this holy Ordinance of God, Marriage, Prov. 2.17. how holy should it be contracted and accomplished! Adam did not steal the Woman when formed, but receives her from God when he brought her to him. Alas, how many entreth into God's holy Ordinance at the Devils Portal, either by Theft or Fornication! This is the way to bring a Curse upon them, and not a Blessing. As Adam did not snatch Eve by force, so neither did Eve come run∣ning to Adam, but is brought to him by God. They be holy and happy Couples, whom hear∣ty Prayers and holy Means bring together.

The last Blessing (partly external and partly internal) was that of the Sabbath, instituted in Paradise both before the Fall of Man, and before the Promise of Christ, (as Mr. Perkins saith in his Cases of Conscience about the Sabbath) even in the state of Innocency: Therefore the History of the institution of the Sabbath is mentioned immediately after the finishing of the Crea∣tion, as is expressed both in Gen. 2.1, 3. and Exod. 20.11. before the History of Adams Fall. 'Tis true, our first Parents did not stand in that state of Innocency to keep the first Sabbath therein, but did fall upon the sixth day, the very day of their creation; yet God makes men∣tion of his Sabbath, Gen. 2.3. before he made mention of their Sin, Gen. 3.1, &c. to shew that they should have kept the Sabbath, though they had never finned. If Man had continued in the pure state, seeing he was appointed to dress the Garden, and not to live idly even in Pa∣radise it self, 'tis enough probable that even then and there he should have kept the Sabbath as a Rest and Intermission from (even) such a labour as became that place and state, and as a Sym∣bol or Sign unto him of a more compleat Perfection to be attained unto in Heaven, far beyond that Perfection and Happiness he had on Earth.

The first point to be Discussed is, that the Sabbath was Instituted from the Creation, as the Prophet Malachi gathers an everlasting Rule and Law from a Foundation grounded on the first Creation, saying, Did be not make one? And wherefore one? that be might seek a Seed for God,

Mal. 2.15. so may we argue accordingly: Did not the Lord rest upon the Seventh day? and why upon the Seventh day? that he might sanctifie the Seventh day to himself and his Wor∣ship. Indeed Tostatus and Pererius (two Popish Writers) do assert, that the Sabbath was not Instituted till the time of Moses at Sinai; and that the Sanctifying of the Sabbath (spoken of in Gen. 2.2.) is mentioned by Moses there by way of Anticipation onely. But this must needs be a gross mistake in both those Popelings: For (1) no such Anticipation can be exemplified in either Testament, for so great a distance of time as was betwixt the Creation of the World and the giving of the Law by Moses; See Phil. ••.5. (2) Suarez (another Popish Author) doth grant, that some observation of the Seventh day began from the beginning of the Crea∣tion, Suarez De Diebus Festis; and all the best Interpreters do unanimously affirm, that the Se∣venth day was Sanctified from the beginning of the World. (3) The ancient Jews never dreamed of any such Anticipation; for it was their received opinion, that the Feast of the Sabbath was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, for all Nations from the beginning of the World, Philo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 14. (4) It is also evident that the holy Patriarchs did keep the Sabbath by a godly Tradition before the Moral Law was given; for 'tis said, Exod. 16.23. To morrow is the Rest of the holy Sabbath to the Lord. This was before the promulgation of the Law, Exod. 20. and though here is the Sabbath first mentioned, yet here it was not first instituted; they had much neglected the Sabbath in Egypt, and here a new Rule is given for its renewing and con∣stant observation. (5) The Creation of the World in six days, and Gods resting on the Se∣venth, was the cause of its Institution for a Sabbath as its effect: Now to put off the Institution and Observation of the Sabbath until the promulgation of the Law at Sinai, is to cast the Effect behind the Cause above 2544 years, and to begin the Memorial that the World was made (which certainly most concerned those of the first Age thereof to regard and remember) not until above 888 years after the World was marr'd by Noahs Deluge; which must needs be altogether improbable. (6) The very words and Phrases the Holy Ghost uses, Gen. 2.2, 3. doth con∣vince the contrary; for there the compleating of the Creation is twice conjoyned with the Sanctification of the Seventh day, and that in the same manner and phrase, as the creation of Man and all other Creatures is conjoyned with their Benediction, Gen. 1.21, 22, 27, 28. (7) When the Law came to be given by Moses, the fourth Commandment doth plainly in∣timate, that the Sabbath was instituted when the Creation was finished; for in six days the Lord made heaven and earth, and res••ed the seventh day, &c. Exod. 20.11. where God proposes his own Example for mans imitation: That which the Lord (himself) had done in person, the same must man do at Gods Command. Thus the Apostle to the Hebrews seemeth to argue, 1. From the Sabbath or Rest upon the Seventh day, whereof the godly are partakers in this life, which he intimates was a Rest appointed from the Creation of the World. 2. There is another Rest mentioned in the Old Testament; to wit, the Rest in Canaan unto which Joshua brought the people of God. 3. There is yet a Sabbatism or Rest remaining for them: This is (1) Spiritual, here, as God rests in his love to us, Zeph. 3.17. so we rest in our enjoyment of him, Psal. 116.7. 2. Eternal in Heaven, where the Sabbath is everlasting, Heb. 4.3, 4, 5, 7, 8, 9. Thus also the Ancient and Orthodox Fathers do universally ground the Institution of the Sabbath upon Gods own example of resting upon the Seventh day, which is rendred as the grand reason of that days Benediction and Sanctification, Gen. 2.2, 3. and Exod. 20.11. And though there is no mention of the Patriarchs keeping the Sabbath in all the Book of Genesis before Moses, yet this doth not invalidate the Original of it to be from the Creation: For (1) all and every thing the Patriarchs observed for above Two thousand five hundred years, could not possibly be particularized in so short an History as that of Genesis is. (2) There is no men∣tion of keeping the Sabbath, after Moses had given the Law of the Sabbath, in the other Books of Judges, Kings. &c. yet this proves not that the Sabbath was not then Instituted; be∣cause in all those succeeding Ages the observation of it is not mentioned. (3) Upon the same account, the Polygamy of those Primitive times (which we read of in the Old Testament of∣ten) may make us question the first Institution of Marriage, wherein one man was (by the Sacred Laws thereof) bound in Matrimony to one Woman onely, and they two shall be one flesh, Gen. 2.24. (4) But Moses speaketh of the Sabbath, Exod. 16.23, &c. not as of any new thing▪ or as newly instituted; but as of an Institution well known to the people, otherwise they had never been so ready to have gathered a double portion of Manna on the Sixth day, but to prepare themselves the better for the Sabbath. (5) The very ceasing of the Manna upon the Seventh day, doth plainly demonstrate that the Sabbath was observed from the Beginning: what other reason can be rendred for the Manna's cessation on that day, seeing then the Law was not given? (6) No Nation is so barbarous, but they have natural insinuations that there is a Nu∣men or Deity; that this Deity (who is their Lord, their Hope, and their Happiness) must be worshipped; and that a certain time must be set apart for this Worship: yea, and Eusebius

saith, that not onely the Hebrews, but also the Gentiles, both Philosophers and Poets, did esteem the Seventh day more holy than the Six, Euseb. De Prepar. Evang. lib. 13. So saith Josephus, Clemens Alexandrinus, and many others; and 'tis more than probable that this knowledge they might receive from the Patriarchs, whose Posterity they were: For the ground of keep∣ing a Sabbath (to wit, the Commemoration of Gods Creation) was general, and equally con∣cern'd the Gentiles as well as the Jews, having the same moral Equity unto both. And though the knowledge and observance or this Day did by a long tract of time wear out of the minds of men, yet that rouzing Watch-word in the Front of the Fourth Commandment [Remem∣ber] is a most tart Reproof of that oblivion and negligence of this Natural as well as Mo∣ral duty.

Having discussed the first point, That the Sabbath was from the Creation; the second point is to shew how it was instituted as a Blessing, even a Creation-blessing. This is manifest, inas∣much as (1) God is said to bless this first Sabbath to Man; and whatever God blesseth, is a Blessing; yea, our very Crosses, which in their nature are as Curses, yet if God bless them to us, they are Blessings in their end, leaving behind them afterward the peaceable fruit of righteous∣ness, Heb. 12.11. How much more the Sabbath, thus blessed of God, becomes a Blessing to Man, both in its Nature and in its End? And why God blessed this day, is declared in Exod. 20.11. because God himself rested upon the Seventh day, therefore he blessed it for Mans good: He blessed it so as to make it [Malcuth Jemim] the Queen of days, as the Hebrews call it. God bless'd it with many Priviledges above all other days, as (1) in separating it from all other days of the Week for his own Service. (2) In writing down the observation of this day (above all other days) with his own Finger, upon Tables of Jasper-stone. (3) In Gods putting his own Distinction upon it, as he would rain down no Manna on that day, Exod. 16.27. (4) The whole Week takes its denomination from it, and is called a Sabbath, Luk. 18.12. I fast twice [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] in the Sabbath, that is, in the Week. (5) It is not bounded with the Evening and Morning, as all the other Six days (which consisted of Light and Darkness) are, but this is all Day or Light, being a figure of that eternal Sabbath and everlasting Light in Heaven, Isa. 60.20. Zach. 14.6, 7. Revel. 21.25. (6) 'Tis call'd above all days, a Day of Desires, as it was to David, crying, Oh! when shall I come and appear before God? Psal. 42.2, 4. and as it was to Jochanna, who, when the Sabbath approached, put on his best Apparel, and went out to meet it, crying [Veni Sponsa mea] Come, my dear Spouse, thou art welcome: he rejoyced over the Sabbath as the Bridegroom doth over the Bride, and as Christ over his Church, Isa. 62.5. This story Drusius relateth out of Chaskuni. (7) 'Tis a day of Delights (as well as of Desires) Isa. 58.13. we should call it so, count it so, and make it so; which cannot be, unless we be in the Spirit on the Lords day, Revel. 1.10. We must look upon it as a most blessed day, blessed of God: now Gods Benedicere est Benefacere; that is, God con∣ferred upon it a singular grace and favour above other days, for God blessed the Works of every day, but here he blest the day it self, wherein he wrought no work, but rested, (not be∣cause he was weary with working; For the Creator of the ends of the Farth fainteth not nor is weary, Isa. 40.28. working all things without either Tool of Toil) and therefore blessed it, either as did Christ the Loaves, multiplying the meat to the feeding of so many thousands, so God multiplied the Sabbath which began with the first man, and shall continue (in a weekly renew'd Sabbath) to the last man upon Earth: or he blessed it so, as to make it an effectual means of blessing to the Soul of man: Thus the Rabbies understand that place, The blessing of the Lord maketh rich, Prov. 10.22. that is (say they) the Holy blessed Sabbath, that being blessed of God, Gen. 2.3. maketh rich the Souls of men.

(2) God Sanctified it, that is, he Consecrated it, and set it apart for holy use, as Kedesh was Sanctified (that is, Appointed) for a City of refuge, Josh. 20.7. God Hallowed this day by separating it from common use and work, and by setting it apart for his own Service alone, but to be spent in an holy Communion with God, and in divine Contemplation upon his Works, that man might make a thankful Remembrance of the plenty and variety of the most useful Creatures which God had made for him in the foregoing Six days. God Sactified it by his own proper Rest and holy Vacation upon that day, yet did he not Sanctifie it for himself, but for us men, (hence Christ saith, The Sabbath was made for man, not man for the Sabbath, Mat. 2.27.) that we might sanctifie it and keep it holy unto God; and to all those that truly san∣ctifie it, the Lord makes it a Blessing indeed to them.

(3) God gave the Sabbath as a most Royal and Soveraign gift to Man; he made the Sab∣bath for Man, (not Man for the Sabbath, as before) and bestowed it as a peculiar favour and Prerogative on Man; as appeareth by three Scriptures: the first is, Exod. 16.29. The Lord hath given you his Sabbath. This was Gods gift to man from the Creation; for seeing from that very time there was a solemn Worship of God (as is evident in Cain and Abel's Sacrifices to

God) so there must be a solemn time set apart for that Worship: and what time could be more fi••, than that day which God had sanctified by his own Example? For the godly Posterity of Seth did publickly and in solemn Assemblies serve the Lord, Gen. 4.26. separating themselves from the wicked Off-spring of Cain; and they must have a prefixed time for their publick and external Worship, which must be the Sabbath that the Lord their God had given them. The second Scripture is Neh. 9.13, 14. The Lord gave them right Judgements, good Commandments, (whereof the fourth was one). All good, in respect, 1. of the Author. 2. Of the Matter. 3. Of the Effect; inasmuch as they make those good that observe them: And (above all) these godly Levites doth instance that as a most special favour, in Gods making known his holy Sabbath to them, v. 14. which they reckon up with Gods raining down Manna from Heaven upon them, v. 15. and his broaching the flinty Rock to give them Water, that this ancient Church might give no warrant to a dry Communion. And well may the Sabbath be thus ranked, inasmuch as 'tis the day whereon God gives his Church Angels food, and Living waters out of Wells of Sal∣vation. Though God rained down no Manna upon the Jewish Sabbath, Exod. 16.27. yet he doth upon the Christian; and upon that more especially; yea, most of all upon the Supper-Sabbaths, whereon we all eat the same Spiritual Meat, and drink the same Spiritual Drink (with them) Sacramentally at the Lords Table, 1 Cor. 10.2, 3, 4. The third Scripture▪ is, Ezek. 20.12. which comes in with a Moreover, as an high remark upon this divine Gift, [More∣over also I gave them my Sabbaths]. The Relatives (My and His) God adjoyns with the Sab∣bath so frequently, doth much advance the greatness of the Gift; for whatsoever is Gods, or of God, must needs be great and excellent; the Stream is like the Fountain, and the Effect like the Cause.

This divine Donative (the Sabbath) was a most precious Dowry and Endowment both to our first Parents and to all their Posterity; without which, even the best would run wild and forget God, were it not that a Weekly-Sabbath walls in our wild Natures. The Sabbath was made for Man as a sweet Mercy to him: It was made for Mans safety and advantage both to his Soul and Body; which the superstitious Jews (formerly great neglecters of it) mistaking, would not defend themselves on that day, and therefore their City was taken once by Ptolomy, and again by Pompey, on the Sabbath-day: If it stands in the way of Mans Safety, 'tis not to be observed.

The Third point to be handled, is, Why did God give this great Gift to Man in the begin∣ning of time? Answ. For Divine Contemplation, as well as for Divine Invocation and Action. When God had compleated his Creation, having made all very good, Gen. 1.31. So good, as caused Complaisancy in God, (himself) and commanded Contemplation in man also. That this latter might be done as well as the former, as God had given Man a Soul to contemplate with, (it being the proper act thereof) so he gave him a Sabbath to contemplate in, which was a day set apart, wherein Man might regard the Works of the Lord and the Operations of his hands, Psal. 28.5. When Man beholds a great Garden rich stored with Fruits and Flowers, this calls his Eyes on every side of it; besides, there is a general Itch in mans Nature to be taken with Pageants, Plays, strange Sights, and rare Shows; which oft are sinful, or however vain, and at the best imperfect and unsatisfactory: How much more ought man (upon the Sabbath-day) to admire the curious and glorious Frame and Fabrick of the World, which (in all its parts) is so admirably accomplish'd with Curiosity, Variety, and Suitableness, both to the Need and Nature of Man! This the Psalmist sheweth in his Psalm or Song for the Sab∣bath-day, Psal. 92.1, 2, 3, 4, 5. which Psalm was set on purpose as a Canon to the Church for Sanctifying that Queen of Days, all being an admiration of Gods mighty Works. The Si∣donians agreed among themselves to chuse him for their King who first discovered the Sun the next morning; and while others gazed upon the East, one onely (wiser than the rest) look∣ed Westward, who (though scoffed at by his Competitors) first saw the Sun-shine upon the tops of the Mountains: So we may behold God [Per Species Creaturae] in the Creature, as in a Mirrour, or on a Theatre. Ʋt Solem in Aquis, ita Deum in operibus Contemplamur; God is seen in his Works, as the Sun is seen in the Waters; and therefore we should study not onely the Book of Gods Word, but also the Book of Gods Works, even that great Folio of the World, that Book with three Leaves, Heaven, Earth, and Sea. See my Crown of a Christian, from page 125, to page 145. this Book leaves the Heathens 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 inexcusable, Rom. 1.19, 20. who may behold God the Creator (though not God the Redeemer) in it, either by way of Nega∣tive, Causality or Eminence: And we have but half the benefit of the Creature (for which it was created) if we get not Spiritual as well as Temporal good by it. How the Jewish was was changed into the Christian Sabbath, I refer the Reader to my Christian walk on the Lords day. Whatever clearness there seems to some to be wanting as to the change of the day, yet sure I am there is no want of clearness as to the choice of the day, seeing both Christ and his

Apostles did chuse this First day for religious Assemblies and Exercises, which I have at large discussed in a distinct Discourse on this Subject. All I shall say here is, onely that the change of the Day from the Last to the First of the Seven, was one of those things that Christ taught his Apostles betwixt his Resurrection and Ascention those Forty days he conversed with them, Acts 1.2, 3. and his Apostles were guided by Christs Spirit he gave them, Joh. 16.13. Hence I infer (1) If a Seventh day be such a divine Gift to Man, why should any man jear, as the Heathens did, who said Sabbatizing was a losing of the seventh part of precious time; or as our late Anti-sabbatarians, who call'd it Saint-sabbath, in derision of those that pleaded its Mo∣rality? They were offended (saith Mr. Fuller) that the Lords day was called Sabbath, as if it were a Shibboleth to distinguish from those lisping Ephraimites, who call'd it Sunday; and as if it had been a spiritual Necromancy to raise up Mosaick Ceremonies: yet those same (Scoffers) could affect those words [Altar, Temple, &c.] which were words of a Jewish extract, Full. Ch. Hist. Cent. 17. b. 11. p. 145. The Bishop of Spalato had taught them that the fourth Com∣mandment was abrogated; hence they confined the Sabbath-observation onely to those few hours of publick Service, and the rest of the day to be spent in Sports. This is the more strange, seeing (1) their Canons commanded the reading of the Fourth Commandment (among the rest) and annexed to it this Prayer, Lord incline our Hearts to keep this Law: And seeing (2) they themselves judged it a prophaning of the Holy place to make any part of the Church a Play-house, or to play at Cards upon their High-Altar, yet would profane the Holy Sabbath with airy Games; as if Time, which God hath determined and call'd the Lords-day, were of less worth than Places, which God hath not determined, nor call'd any the Lords House since the Typical Temple.

The second Inference is, As the special gift of God (the Sabbath-day) should not be look∣ed on as a Ceremonial Yoke or Burthen to any, so as to make men clip the Lords Coin; so it ought to be conscientiously improved as a peculiar Priviledge, otherwise we are like Solomons Fool, who had a Prize put into his hand, yet had he no heart to it, Prov. 17.16. If we fool away Gods precious Sabbaths, we fool away our own precious Souls, and Christs precious Salvation also. The Holy God (who was the first Institutor of the Sabbath, Gen. 2.2, 3.) proposeth himself as a pattern for our imitation: As our Lord said to his Disciples, If I your Lord and Master have washed your Feet, ye ought also to wash the feet one of another, Joh. 13.13, 14, 15. This was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, an Example, which Peter calls 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Copy to write after, 1. Pet. 2.21. Thus the great God, being our Lord and Master, rested on the Sabbath-day and kept it holy: as did he, so should we do, be holy as he is holy, 1 Pet. 1.16. Matth. 5.48. this must be endeavoured in quality, though we cannot come to an equality: This is a writing after a most compleat Copy and perfect Patern, if we labour to be suitable to Gods Nature, and subject to Gods Law. God rested and was refreshed on the Sabbath-day, Exod. 31.17. As that is spoken after the manner of men, (whose rest is refreshing, which God (never weary) needs not) so 'tis spoken as an Admonition to men, that their days of holy Rest may be days of holy Refreshment. (1) We should beg for a Spring-tide of Grace, that may bring in a great draught of Fish; and for the Spirit to move on the Ordinances, as he did upon the Waters, and brought all to form and life, Gen. 1.2. there will be no reviving, refreshing, and ravishing work till then. (2) Bring large Sacks to our Joseph or Jesus, the Lord of the Land, the Lord of the Sabbath: according to the size of the Sacks which the Patriarchs brought to Joseph, so were they filled with Corn by him. If we bring large Pitchers (to wit, enlarged Hearts) to the Well of Salvation, Christ will say; Fill up the Water-pots to the brim, Joh. 2.7. and, Open thy mouth wide, and I will fill it, Psal. 81.10. but alas, Israel would have none of God, v. 11. God forbid we should surfeit of the chiefest good.

The third Inference, There is 1. Sabbatum Asini, a mere external Rest, which is given to the Oxe and Ass. 2. Sabbatum Vituli, as those at the Golden Calf, sate down to Eat and Drink, and rose up to Play, Exod. 32.6. Such as spend the Sabbath in Sports, do keep the Sabbath of the Calf. 3. Sabbatum Diaboli, or Daemonii, such as spend the holy Sabbath in unholy works, as in Drinking, Swearing, Carding, Whoring, &c. do keep the Devil's Sabbath. 4. Sabbatum Domini; such as spend the Sabbath in all holy Duties publick and private, do sanctifie the holy Sabbath of the Lord, both in the Negative and Affirmative parts of it: Such as delight in so do∣ing all the Sabbath-day, shall delight in the Lord all the Week-days, Isa. 58.13, 14.