The Doctrine of the Sabbath, Chapter 2
CHAP. 2.
NOw this proving & demōstrating of the first point in my text, …o weet: the time of the first institutiō of the Sabbath, doth lead vsus directly as it were by the hand vntounto the second maine point, that is, the ground upon which the Sabbath was founded, and the true outward moving cause and occation of the first institution of it.
First we may hence collect that the ground of the Sabbath is not any thing revealed or done on the sixe daies of the creation, & therfore there was no vse of the Sabbath nor place for it in the state of innocency, neither is it a commemoratiō of any thing then brought into beeing, but rather of Gods resting from creation and ceasing to proceed further in perfecting the world by way of creation.
Secondly, that the true ground must bee sought and found among the things which came to passe on the seventh day, and after the state of innocency which ended at mans transgration and fall, now this we will seeke in the next words of the text.
The ground of the Sabbath.
And on the seuenth day God ended his worke which he had made, and on the seuenth day God rested frō all his workes which he had made, and God blessed the seuenth day.
In these words we may obserue three distinct things concurring on the seventh day.
First Gods ending or perfecting of the whole worke or busines of the creation.
Secondly Gods resting from that worke and ceasing to proceed that way, and …iving over to vphold the world & to repaire man & other creatures (which were …rought vnderunder corruptiō & through his fall made subject to vanity) by the meer worke of creation.
Thirdly Gods blessing the seventh daie by revealling therein agreat blessing, farre a boue all the good which he shewed in the sixt daies of …he creation.
That these are the true grounds of the Sabbath, and that God because of these concurring & comming together on the seventh day, did sanctifie it & made it an Holy Sabbath, to be kept by man for an Holy rest, the words following immediately do shew where it is said God did sanctifie the seventh day, because in it he rested from all his worke of creation, and from dealing & doing that way. These three points, I will therefore proue and explaine out of rhe words of the text in there order.
First for Gods ending or perfecting of his workes which he had made,foreign that is, expressed in the first words. [God ended his workes which he had made.] the words in the Originall Hebrew text are these; Vaiecal Elchim melacht… asher gnassah, which are diuersly translated and expounded by the learned translaters and expositers of this text.
The Uulger Latine runnes thus: Cumpleuit que D…us opus suum quod fecerat. That is, God finished his worke which he had made, or God made his worke compleat on the seventh day, The Greeke Septuagints render the words thus. foreign. That is, God perfected his worke on t…e sixt day.
The Caldee paraphraseth thus. On the seventh day God delighted in his worke which h… had made. Trem…llious & Junious and many other learned expositers do reade the words thus: That before the seventh day God had ended his worke, & had finished it on the se…enth day that is, when the seventh day come he had ended the creation.
The words thus diversly translated seemes to hauehave severall meaning and may bee taken in divers and severall sences. The Uulger Latine which is all one with our English translation seems, to make this the sence of the words. That on the seventh day God made an end of his worke, which till then was not fully finished, and that in memory and for joy of the finishing of his worke and makeing it fully compleat on the seventh day, he sanctifyed that day to be his Holy Sabbath.
The Caldee paraphrase seemes to make the joy & delight which God tooke in viewing all the worke of creation on the seventh day, to be a ground & cause of Gods sanctifying that day for his Sabbath
Tremellius and the learned who agree with him, seeme to hold that God had before on the sixt day ended all the works of the creation. And all Being finished when the seventh day came, that was the only day of the weeke in which God had no worke left to be finished, nor any thing to make, and therefore he made this his Holy day and day of rest. This also seemes to be the meaning of the Greeke Septuagints, who for this purpose hauehave changed the Hebrew text, and instead of the seventh day, put in the sixt day for the ending of the weeke, and the seventh day they make the day onelyonly of Gods resting.
Now of all these translations taken in these Uulgar sences, there is not any on which can give full satisfaction and remove all doubts and scruples: Yea if we receive and grant them all, some difficulties will still remayne; A…d therefore, for the removing of all doubts & full manifestation of the truth, I will endeavour to search and diue fur…her into the words of the Originall Hebrew text, and to finde out a further sence and meaning; by comparing them with other Scriptures which giuegive more light unto them, and in so doing J will make use of these severall traslations & sences, to gather some light and strength from them, and from the difference which is among them for the more full manifestation of the truth which I shall commend vntounto you.
First for the Hebrew word foreign which is here translalated, Ended, Perfected, Finished, it signifies in the first and most proper and full sence, to bring a thing to the full end of it, soe that now it hath al which belongs to it in any kinde. Some times it is vsed in Scripture to signifie the beginning of a thing to the last end of it, either by consuming of it, and bringing it to an …nd of beeing & well beeing which it had before Iob. 4.9. By the Breath of Gods Nostrills the wicked are sayd to be consumed, & Isa. 1.25. or by ceasing to continue it if it be a trans…et action or speech: as Gen. 17.22. God ended his speech or talke with Abraham, that is: ceased to continue it, and Exod. 34.33. & 1 Sam. 10.13. & 2 Sam. 6.18. 1 King. 7 40. where mention is made of Moses his ceasing to speake, of Saulls making an end of prophicieing, and D…vid of offering Sacrifice, & Hiram of his working. This sence is in no case to be admitted.
First because God consumed not the workes which he had made before, neither did God bring his working and making of creatures to an end by ceasing to continue it, for that was the sixt day when he had made the woman the last creature which h… made, then hee ceased from his working and brought it to an end.
Secondly because consuming and destroying of creatures, can be noe good ground of blessing and sanctifying the daie and time in which it is done.
Some times this word is vsed to signifie the bringing of a thing to the full end of perfection, either by adding to the last & vtmost thing which belongs to the nature, kinde and beeing of it, soe that now it wants no perfection which it ought to hauehave in that kinde, thus the word is vsed 2 Chro. 7.11. wher it is said that Salomon finished the House of the Lord, & Exod. 40.33. Moses finished all the work of the Tabernacle. Or else by adding to it more then naturally belongs to it: even some supernaturll and extraordinary perfection, thus the word is vsed Ezech. 16.14. where it is said that God made Jerusalem perfect by his beauty which he put vponupon his people whom he placed to dwell therein: even David and other holy men whom he beautified with supernaturall & saving guifts & graces. In this last sence I conceiue the word to be especially here vsed. For it is most certain that God brought al things to the full end & natural perfection on the sixt day when he created man and woman, and gaue them rule & dominion over all living creatures, and appointed all things which he had made to serue for their vse, and soe much the last words of the first Chap. shew, where it is said: God saw eueryevery thing which he had made, & behold it was very good, & this was before the end of the sixt day. And therfore that giving of full naturall beeing and perfection cannot be this which is here said to be on the seventh day. If we should here vnderstand that perfecting and finishing of the work; we must either with the 70 Greek Translatours corrupt the text, and for the seventh put the sixt day; or else with Tremelius and others, straine the plaine words of the text, and make this the sence of them; In the seventh day (that is before the seventh day) God ended, that is: God had ended his work & already finished it before, to weet: on the sixt day; which being granted▪ It will herevpon follow, either that this perfecting of Gods work is no ground of the Sabbath at all, or else that the sixt should rather be the Sabbath, because it was the day and time in which God brought the created worke to perfection.
But here in the originall text, the Hebrew words are Beiem hashebingi. In the seventh day, that is within the compasse of that day God perfected his worke which he had before made and created on the six dayes, and therefore I doe verily conceive and beleeve, and dare be bold to affirme for a certaine truth, that on the seventh day, God gave to the which he had before made very good and perfect, with naturall & mutable perfection, (& which the Devill by mans fall had marred and defaced) now another second and greater, even supernaturall perfection by promising Christ the blessed seed of the woman for the restauration of the work defaced, and by Christ his vndertaking not only to redeeme us from all evills which entered in by mans sinne, & from that mutability of estate in which we were all created: but also to exalt us to a farre more excellent state and condition, even to the state of immutable grace here; & of eternall life a…d glory in the sight and fruition of God in Heaven hereafter in the world to come.
That Adam did sinne and fall on the sixth day which we call Fryday, & in all liklihoode towards the evening about the same houre in which Christ dyed on the Crosse to redeeme vsus from that sinne and all sinnes which therby entered into the world, I hauehave proved before. That after mans fall and discouerie of his nakednes, and sowing of figge leaues together for aprons, Gods voyce was heard walking in the garden in the coole of the day, that is, after the sunne was gone down & the seventh day begunne, & that Adam hid himselfe the words of the text affirme plainly in the third Chapter. Also that after the conventing examining and arraigning of the man & the woman, and cursing of the serpent, and also of the earth; & passing sentence of punishment on the persons of the man and woman to weet: sorrowes & labours in this life, & in the end thereof bodily death and returning to durst, God for a comfo…table remedie of all these evils, promised Christ to redeme man kinde from them all and to purchase for them eternall life and glory, the history as it in the same third chapter laid downe shewes most clearly, and I do verily beleeve that all reasonable men, especially all true Christians, will most freely confesse and willingly grant: That Christ in the day wherein hee was first promised, and did actually undertake to redeeme the world, brought in a greater perfection vntounto the worke of creation, or the things created, then they had befor given to them on the six dayes in there creation, to weer: supernaturall grace; and heauenly and spirituall gifts of holinesse, which exalt man to astate immutable and eternall.
Now seeing it is a truth most manifest, that in the seventh day (God the Father promising the blessed seed Christ to destroy the workes, and to breake the head and power of the D…vill the Old serpent, and the Sonne of God actually vndertaking mans redemption, and beginning to mediate for man: And God the Holy-Ghost inspiring by the promise and through Christ grace and faith into both the man & the woman to beleeue that out of her who was the instrument of death to man; should Christ spring, who is the life and light of men, and so shee should become, Chavab, that is: the living one, or mother of all living) there was a supernaturall perfection brought into the world. And God brought his worke which hee made to a better estate, and shewed a further end of things created. Surely it should be too much perverstnes in us, and too grosse resisting of our owne reason, guided by the text it selfe. If wee should d…ny or refuse to beleeue, that this perfecting of Gods worke is here meant in this place, and is the true ground of blessing the seventh day to be the Lords holy Sabbath.
And thus J hope I hauehave fully discovered the true sence & meaning of the first words, & shewed how we are to vnderstand this which is here said, to weet: And on the seventh day God ended or perfected his w…rke,
J proceed to the next words, And on the seventh day God rested from all his worke which he had m…de, to which I …dde the repetition of the same w…rds with some addition in the later end of the third ver. namely that he rested from all the worke which he created, even from making any more, so the words in the Hebrew do runne. Now for the word rested, it is in the originall foreign Shabath of which the name of the Sabbath is derived, and it doth not signifie a resting of God for to refresh himselfe: as being weary, nor resting from all working absolutly and simply, but ceasing from making any more kindes of creatures: for God doth alwaies as a provident Lord and Father work in the continuall generatiō of particular creatures; & in multiplying, preserving, ordering, and disposing of them, as our Saviour shewes Iohn 5.17. Here therefore we are to vnderstand, that on the first sixt dayes the Lord shewed his good will and pleasure in making every thing very good and perfect, with naturall perfection. So in the seventh day hee rested wholy fro making any new kinde of creature by way of former creation: And man being fallen and hauing brought confusion into the world, and corruption and vanity vponupon the creatures, Christ is promised and actually vndertakes and begins to enterceede for man, and to be his redeemer and Saviour, and by this meanes God may bee sayd to rest divers wayes.
First whereas the rigour of justice required that man should dye and perish in the same day wherein hee sinned, and the creatures made for his vse should together with him be distroyd, & so should God hauehave bin busied in executiō of justice & destroying his former work, & in making a new world of creatures: the eternall word the Sonne of God vndertooke mans Redemtion, brings rest to God by that meanes from destroying the former and making a new or second worke of creation, which is truely called resting from all the worke which he had made.
Secondly the naturall estate and b…st being and perfection which man and other creatures had by creation, shewing it selfe mutable by mans fall so appearing, If God should hauehave proceeded and gone on in the same manner of working as he had done in the sixt dayes of the creation, there should hauehave been no rest nor end of his work of making & remaking. But Christ vndertooke the worke of redemption and as an alsufficient Saviour to perfect for ever them that are sanctified by the cōmuniō of his spirit & spiritual & supernaturall grace, & to renue them after his heavenly Image of true & vncha…gable holines, doth this way bring rest to God f…ō the work or busines of creation, & sets on foot a new & more admirable work in which God resteth, and on which he taketh much delight, and by which his creatures are reconciled, and made pleasing and acceptable to him.
Thirdly Christ who was promised to become the seed of the woman for mans redemption, b…ing the eternall wisdome and mighty word of God, and able to beare vp the pallace of the earth, when it and all the whole tents thereof were disolued, and the first foundations thereof were out of course, as the Psalmist speakes Psal. 5.3. & 82 5.8. God doth justly settle his rest on him and commits to him the ruling, governing, and judging of the world, as he is medidiatour and the Sonne of man. So our Saviour himselfe affirmes Iohn 5.22.27.
Now that on the seventh day God did not barely rest from his worke of creating and making creatures; but also that in and by Christ promised on that day, hee found rest and rested the sever…ll wayes before named, the holy Scriptures and also common reason doe plainly shew.
First a bare resting from creation and not working is not a matter of such moment & benefit, that it should be the ground of blessing and sanctifying of one day in seven every week to the solemne memory of it. Holy dayes and feasts mentioned in the Scriptures hauehave alwaies beene appointed by God, and set apart for the commemoration of some great extraordinary workes, & delivering Jsraell out of Egypt, giving of the Law and such like.
Secondly, that Gods resting on the seventh day was more then this word foreign Shabath which is here v…ed, and doth properly signifie in any other places of Scripture where it is vsed to set forth other ceasing and resting from worke. The Holy Scriptures themselues do fully shew. Also that God found rest in Christ: even of refreshing, and se…led his delight in him the Redeemer, and in his worke of redemption, and committed the world to be Ruled, Iudged, Ordered and disposed by him as mediatour, vponupon the seventh day and from that forward vntill the eternall rest of heaven comes in, and the kingdome be deliuered vp to God his Father, that God may be all in all. As for example Exod. 20.11. where God in giving of the law, and mentioning the ground of his sanctifying of the seventh day, to weet: his resting, doth vse the Hebrew word foreign Janach, which signifies not a bare resting from worke, but such a rest as is full of sweetnesse & delight, and Exod. 31·17. where it is said that on the seventh day God rested and was refreshed, that is:foreign hee did not onelyonly cease from creating and rest from workes of creation, but he found also great delight, that is in Christ vndertaking to be the Saviour and redeemer of the world, hee found great pleasure and delight in his kinde: such as men in their kinde do finde in things which delight and refresh their soule, so much the words imply. And the Scriptures of the Prophets and Apostles speaking to the same purpose: justifie this sence and meaning, where they tell us, that Christ the Mediatour is Gods righteous Servant in whom his soule delighteh. Isa 42.2. Math. 12.18. And that in him God setles his rest and is well pleased Math. 2.17. And makes his elect acceptable in his beloued Ehe. 1.6.
Thirdly the keeping and observing of every seventh day for aholy Sabbath, which God requires of us, consists not in bare resting from ordinary workes and labouring in worldly affaires which concerne this life: but also in sanctifyng of the day by holy and religious exercises, which concerne the heavenly life, and in making it our delight to honour the Lord; as appeates both in the wordes of the law Exod. 20.8. Deut. 5.22. And also in the Prophets Isa. 56.4. And 58.13. Now such as the observation is, such must the ground thereof be on which it is founded. And therefore vndoubtedly Gods resting on the seventh day includes his resting and delighting in Christ who was the promised redemption.
Thus much for the opening & expounding of the second clause, & the discovery of the rest of God by which he rested on the sevē …h day, which is the second ground of Gods blessing and sanctifying that day, and making it a holy Sabbath of r…st.
The third ground remaines, and that is: Gods blessing of the seventh day, layd downe in the next wordes. And God blessed the seventh day, ve…s. 3.
This blessing of the seuenth day consists in two things
The first is: Gods blessing of it, by giving and revealing to man on that day the greatest blessing which was made knowne to the Sonnes of men during the time of the Old Testament, while the Sabbath of that seventh day was to be in vse and the law thereof inforce that was, the giving of C…rist by promise to be the Redeemer of the world; this belongs to the ground of the Sabbath.
The second is, Gods blessing of the seventh day by setting it apart to be kept and observed of men as a day most blessed in memory of of that blessing, that is of the promise of Chrst and his undertaking and beginning to mediate for man kinde, this belongs to the in sanctifying of the Sabbath which is the third maine thing observed this text.
First I will speake of blessing as it is a ground of institution, and after in the next place, J will handle it, as it is a part of the institution of the Sabbath, & concurres with sanctifying of it.
Blessing (as it belongs to the ground of the Sabbath and signifie… Gods giving and revealing on the seventh day a blessing aboue the blessings of all the other six dayes by which that day became more honourable) must needes be Gods giving, ether of some naturall blessing tending to outward prosperity, and to naturall perfection and temporall felicity in this world; or of some gift and blessing supernaturall tending to heavenly happinesse & eternall blessednesse.
1. Gods blessing with naturall & temporall blessings is declared in the Scriptures to be two manner of wayes.
F…rst by giving all sorts of temporall blessings and naturall gifts in generall, thus God is sayd to blesse Ishmaell Gen. 17.…0. and to bl…sse the Jsralites in all their affaire… and in all the wo…kes of their hands Devt. 14.29.
Secondly, by giving some speciall worldly blessing; successe; and prosperity either in respect of their Corne, Wine, M…ate, & Drinke, Exod. 23.25. or in respect of their cattell, or the fruite of their body or worldly goods, p…ssessions and the like Devt. 28.3.
2 Gods blessing with spirituall and supernaturall blessings and guifts is his making of men to grow and prosper in grace and in all heavenly blessings as Gen. 12.3, & 28, 4. where it is said that in the blessed seed of Abraham & Iacob that is in Christ. All the nations & families of the earth shall be blessed, and thus God is said to blesse us with all spirituall blessings in Heavenly things in Christ Ephess. 1.3. & of this blessing David …peakes Psal. 67.1. where hee sayth, God b… mercifull vntounto vsus and blesse us.
3. God is said to blesse in a full and perfect sence with all blessings of prosperity and happinesse both temporall and spirituall, that is: by giving all saving graces needfull to salvation and good increase and growth in them, and all outward prosperity and all things therevnto requisite, together with his favour and a sanctified vse of them, thus God promised to blesse Abraham Gen. 12.2. & Jsaac Gen. 26.3. & Jacob Gen. 28.3. & Joseph Gen. 49.25. with blessings of heaven a boue and deep beneath. And his people & inheritance Psal. 28.9. Now the thing here to be inquired after & sought out, is what blessing is meant in this place: where God is said to Blesse the Seventh day. For it it most certaine, that this blessing wherewith God blessed the seventh day, did not consist only in Gods giving of any naturall and temporall blessings to that daie, or to man and other creatures on that day, or in ann…xing and tying any such vntounto it. For God had before ceased and now rested from all works of creation, that is both from creating any kinde of creature, & also from adding more naturall goodnes or perfection to any thing created. We never read that God made the seventh day blessed a boue the other sixe, either in clearer light of the sun, or in more faire and seasonable weather, at any time, or in any age from the beginning, or that he blessed it with any such blessing which belongs to nature, or to the naturall vse of the creature.
Secondly for spirituall and supernaturall blessings which tends to eternall life and blessednes in heaven, we never read of any proceeding from God, but only through the eternall son incarnate and made man: even Christ the mediatour. The Apostle affirmes that God blesseth us with all spirituall blessings in heavenly things in Christ Ephe. 1.3. And that there is no other name vnderunder heaven given among men whereby we must be saved Act. 4.12, If any man hath ascended higher then Saint Paull was rapt, farre a boue the third heaven, & hath t…re heard of spirituall blessings which God intended to bestow, or did bestow vponupon Adam in the creation before Christ was promised, or did openly vndertake to be mans mediatour; hee goeth farre beyond my lyne and measure of faith, I dare not be wise a boue that which is written. Jt is enough for me to know and beleeve that C…r…st is the onelyonly true way to heavenly and supernaturall happin…sse, and that he is the truth and the life Ioh. 14.6. And that none can cōe to the Father but by him, & that in his name the Father giues the spirit ver. 26. And through him sheds the Holy Ghost aboundantly on all that are sanctified and saued Tit. 3.6. And that as Christ onelyonly makes way into the holy of holiest Heb. 10.20. so in him is all fullnesse, & from him all grace proceedeth by which God makes us accepted Ephe. 1.6. I know that God created all things, and man in his owne Image; perf…ct in his kinde, but Yet mutable. J confesse and beleeve that man by his perfect obedience performed to God in his owne persō, according to the first covenant of works, might hauehave continued in that naturall life and earthly happinesse wherein he was created: But that he had any supernaturall or spirituall power given before the promise of Christ, wherby he was fitted for heavenly happinsse, ot that any such life and happinesse was promised in the first covenant, or any grace tending therevnto, I cannot be perswaded.
First because the Scriptures are vtterly silent in these pointes·
Secondly because it is against all reason to thinke, or conceiue of God, who is the fountaine of all wisdome & doth nothing in vaine. That if there had been a more neer way then Christ, more ready for him to reveale and communicate all his goodnesse and glory to mankinde, even the way of mans owne personall obedience to the first covenant of workes; Surely God would never hauehave suffered man to fall, nor hauehave given his sonne to discend from heaven & to humble himselfe to such base ignominous painefull and cursed sufferings as he did, and all to bring man soe farre a bout to the fruition of himselfe in heavenly glory.
Thirdly, whatsoever hath or shall certainly come to passe concerning mans happinesse or misery, that God decreed, foresaw and purposed, and that only he intended, and that from the beginning, even from all eternity; though God laid vponupon man no impossibility of standing in innocency, nor any necessity of falling, but man was able to doe Gods will according to the first Covenant, and if hee had done it, he might & should hauehave lived & enjoyed an earthly felicity: Yet certainly God foreknew what man would doe when he was tempted, and did willingly permit him to breake the first Covenant, intending to make a more sure Couenant in Christ, and to establish it with better promises Heb. 8.6. and that none of all man kinde should be saued but onelyonly they who are in Christ and under this Covenant. Now these things being thus: If the blessing wherewith God blessed the seventh day, be any spirituall blessing, it must needes be in, and under Christ promised: Yea it must needes be either the promise made to man one that day that Christ should be his Redeemer, and Christ his vndertaking openly to be mans surety and Mediatour, or else some speciall blessing which comes by Christs mediation, as the guift of the spirit, and spirituall grace given to man to beleeve in Christ, to rest on him, and in him, to seeke eternal rest, or Gods acceptation of Christ for mans surety, and God resting on Christs satisfaction and righteousnesse. In very deede, let others thinke what they please, for my part J can see no reason either in this text or any other text of Scripture to perswade me that this blessing was any, but the supernaturall and Heavenly blessing, even Gods gracious favour, kindnesse and louelove then first shewed to man in Christ, by promising him to become the seed of the woman, accepting him for mans surety, and resting in his mediation, & alsufficient satisfaction, which blessing brings with it, and includes in it many, yea all naturall blessings which are true blessings indeed, and end in eternall happinesse. For by Christ who then was first promised and revealed, man hath naturally life continued to him, and right and rule over the creatures restored and given in an higher degree, and in a more excellent kinde: He had power given to him in the state of innocency to rule over Cattell and all living creatures, and to order and command them for his delight and pleasure. But in Christ he hath power given to kill and sacrifise, and to eat them and vse them for his profitt. Jn the creation God gaue to man as his steward rule over all cteatures & right in them; but in Christ he gaue man the right of a sonne and heire, and made all creatures mans inheritance, which is a firme and vnchangable right, and now all the blessings temporall which the elect & faithfull hauehave and possesse by faith in Christ and by a true right in him, are blessed and sanctified to them, and are helps and furtherances to their heavenly glory. And this I dare be bold to conclude: That the blessing wherewith God blessed the seventh day, was a blessing a boue all blessings naturall which God gaue to man in the sixt day and to other creatures on other daies of the creation. It was the blessing of his kindnesse and louelove to man, revealed in Christ promised, which includes in it the restitution of man to all naturall blessings, all which all mankinde hauehave & injoy by Christ & through his mediation. So that here is a blessing worthy of an euerlasting memoriall among all Adams posterity, which justly bound them all to obserue that day of the weeke to the honour and prais… of God, vntill the comming in of the fullnesse of that blessing on the day of Christs resurrection, which is the first day of the week & the eight from the beginning of the creation, which all Christians by verue of the institution of the Sabbath here in my tex…, are bound to k…ep holy and to solemnize with thankfullnesse for all blessings in Christ on the seventh day, and on the first day fully exhibited a perfect Redeemer in his resurrection. And thus I hauehave discovered ou… of this text the whole ground upon which the Lords holy weekly Sabbath is founded, which is briefely comprehended in these 3 particulars. 1. Gods perfecting of the wo…k cr…ated. 2. Gods …est on the seventh day. 3. Gods blessing of it. Out of which particulars as I hauehave laid them open: this Doctrine doth arise.