A Complete History and Mystery of the Old and New Testament, Biblical tract · Volume 1 · Chapter 5

A Complete History and Mystery of the Old and New Testament · Biblical tract · Volume 1 · Chapter 5

p. 29CHAP. V. Of Adam and Eve in the pure ſtate.

THe ſtate of Innocency wherein God created Adam and Eve, was dignified with ſundry excellent bleſſings, ſome Internal and ſome External. (1.) The Internal perfections wherewith God bleſſed them both, were, (1.) Immortality, God gave them not onelyonly 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 continuance: for had they not Sinned, their Souls had never have been ſeparated from their Bodies, 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 onelyonly ex Hypotheſi, upon ſuppoſition of holding their integrity as before, and an Immortality a parte poſt onelyonly (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 concreated with him, ſo 'twas Natural to him. 2. He Ac…nired knowledge of God by the Creatures 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.

p. 30The 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 becauſe 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 created 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 Decrees 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 onelyonly is the foreign 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 onelyonly, 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 Attribute, '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 Images 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; whereas 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 before, 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 ſubordinate 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 Internalls. (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 little 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 onelyonly 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 p. 31round 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 earthly place, or a Terreſtrial Paradiſe, thereby they were admoniſhed not onelyonly 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 foreign 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 commendation 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 tranſcendent 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 paradiſe 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 onelyonly 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 acknowledge 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 Homage 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 p. 32of 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 without 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 onelyonly 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, therefore 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 goodneſs 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 p. 33God) 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 Almighty might have made all Mankinde at once, as he did the Angels all at once, to be the Inhabitants of the Inviſible world, as Mankinde is of the Viſible. Yet in reſpect of Gods Wiſdom, 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 miſtaken 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 conſulted before about giving Man his firſt Being, Gen. 1.26. And now the ſecond time a Conſult 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 Deliberation 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 Bernard 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 doubtful 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 Comparatively, to wit, it is not to good for Man to be alone, as to have a Mate, which all other Creatures had at that time, all paſſing before Adam to be named. Good is taken either foreign. Simply in it ſelf, or foreign 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, becauſe 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 general 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 manifold; 1. Moral. 2. Phyſical, 3. Hyperphyſical. Thus Virtue is a Moral good, Health is a Phyſical 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 onelyonly 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. foreign 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 ſervice, as joynt Faſting and Praying, 1 Cor. 7.5. 1 Pet. 3.1, 7. (2) In Society, bearing each others 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. p. 34God 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 foreign, of a publick Temper, ſo loves not to be alone in any of theſe Reſpects. If Communion be a priviledge in Heaven, then it muſt be a bleſſing on Earth. In order 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 Tardemah 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 locked 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 onelyonly 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 himſelf, 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 willing 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 onelyonly one Rib, not more, whereon to make him one Wife onelyonly: 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 onelyonly 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 communicated to all their Poſterity at their entrance into a married eſtate: By this very Argument the Apoſtle 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 Sarah, 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 performed. p. 353. When God had builded the Womans Body, (hereupon our Bodies are called Houſes, 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 onelyonly ordain Marriage in the general, but he alſo made the firſt Marriage 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 Inſtitution 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 Ordainer 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 Miracle 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 Creation, 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 prohibited 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 Marriage, 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 onelyonly 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 running to Adam, but is brought to him by God. They be holy and happy Couples, whom hearty 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 Creation, 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 mention 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 Paradiſe 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 Symbol 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, p. 36Mal. 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 Worſhip. 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 onelyonly. 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 Creation, Suarez De Diebus Feſtis; and all the beſt Interpreters do unanimouſly affirm, that the Seventh 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 foreign, for all Nations from the beginning of the World, Philo foreign, 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 conſtant obſervation. (5) The Creation of the World in ſix days, and Gods reſting on the Seventh, 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 convince 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 intimate, 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 mention 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; becauſe 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 often) may make us queſtion the firſt Inſtitution of Marriage, wherein one man was (by the Sacred Laws thereof) bound in Matrimony to one Woman onelyonly, 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 Numen 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 p. 37ſaith, that not onelyonly 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 keeping a Sabbath (to wit, the Commemoration of Gods Creation) was general, and equally concern'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 [Remember] is a moſt tart Reproof of that oblivion and negligence of this Natural as well as Moral 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, inaſmuch 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 righteouſneſs, 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 [foreign] 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 conferred 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 becauſe 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 ſanctifie 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 Sabbath 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 p. 38God) 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 Salvation. 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, [Moreover alſo I gave them my Sabbaths]. The Relatives (My and His) God adjoyns with the Sabbath 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 beginning 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 Sabbath-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 Sidonians 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 onelyonly (wiſer than the reſt) looked 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 onelyonly 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 foreign inexcuſable, Rom. 1.19, 20. who may behold God the Creator (though not God the Redeemer) in it, either by way of Negative, 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 p. 36Apoſtles 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, onelyonly 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 Morality? 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 Commandment was abrogated; hence they confined the Sabbath-obſervation onelyonly 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 looked 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 foreign, an Example, which Peter calls foreign 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 doing all the Sabbath-day, ſhall delight in the Lord all the Week-days, Iſa. 58.13, 14.